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  Unwise attention leads to the unwise use of needs. 1. What is Paṭisevan ā ? 2. How to practice  Paṭisevan ā  in terms of clothing? 3. How to practice  Paṭisevan ā  in terms of food? 4.  How to practice  Paṭisevan ā  in terms of shelter? 5. How to practice  Paṭisevan ā  in terms of medicine?   6. Is  Paṭisevana  a form of paccavekkhana ? 7. Why do people forget about  Paṭisevan ā ?

  Khuddakapāṭha 9 (Minor Texts) Metta Sutta (Unlimited Friendliness ) 1. Karaṇīyamatthakusalena, What should be done by one who is skilled in wholesomeness, Yanta ṁ  santaṁ padaṁ abhisamecca; to gain the State of Peacefulness is this: Sakko ujū ca s ū jū ca, One should be able, upright, and straight Suvaco cassa mudu anatimānī. easy to speak to, gentle, and humble;

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  Dear Dhamma Friends, Stay tuned for this intriguing discussion on January 11th, in the morning. Bhante Dr. Chandima has invited Bhante Dr. S. Pemarathana to sit down with him to discuss how to deal with angry thoughts and feelings from a Buddhist perspective in a more practical setting. Learn from and benefit from this enlightening discussion.  Bio of Bhante Dr. S. Pemarathana Bhante Pemaratana is a Sri Lanka Buddhist monk and now serves as the chief abbot of Pittsburgh Buddhist Center, USA. He teaches Buddhism and meditation and provides spiritual counseling to help people deal with challenging issues of life. In addition to his Dhammaduta service, he also teaches Asian religions at John Carroll University, Cleveland as an adjunct professor.

  Unwise attention leads to a lack of sensory restraint. 1. What does saṁvarā mean? 2. What is saṁvarā in terms of sense faculties? 3. saṁvuta versus asaṁvuta ? 4. What are the  āsav ā s  in regard to the eye? 5. What are the  āsav ā s  in regard to the sound? 6. What are the  āsav ā s  in regard to the nose? 7. What are the  āsav ā s  in regard to the tongue? 8. What are the  āsav ā s  in regard to the body? 9. What are the  āsav ā s  in regard to the mind? 10. Does saṁvarā mean "sensory deprivation"? 11. Six senses as an empty village ( Āsīvisopama Sutta, SN 35. 238) The Buddha used the simile of an empty village to represent the six internal sense bases and the simile of a village attacking bandits to represent the six exterior sense objects in the  Āsivisopama sutta of the Samyutta Nikaya. Because pleasant and unpleasant external sense objects attack and bombard the six internal sense bases, accumulating mental defilements through greed or aversion, resulting in du

  15. Paṭisambhidā vimokkhā ca, Analytical knowledge, the liberations, yā ca sāvakapāramī; the perfections of the disciple, Paccekabodhi buddhabhūmi, the plane of an independent Buddha: sabbametena labbhati. through this they have it all. 16. Evaṁ mahatthikā esā, is so very beneficial. yadidaṁ puññasampadā; This accomplishment in merit Tasmā dhīrā pasaṁsanti, That is why the wise and the  paṇḍitā katapuññatanti. (astute) praise the making of merit.

*What actually is a Dhamma journey?  * Should I adhere to the rituals and doctrines of specific Buddhist schools, or should I concentrate solely on early Buddhism, the foundation of school Buddhism? *Are there any essential components that comprise my Dhamma practice, or can one develop their own approach to practicing the Dhamma? -I prefer listening to dhamma to chanting. I prefer meditating to listening to Dhamma. What should be the correct manner or blueprint for all Dhamma practitioners to follow in this regard? * What is the required level of Right Effort?? Is Right Effort an effortless effort? Too much care for the dhamma practice causes laziness.  * Which dhamma journey is the most smooth and balanced? Sona Story (AN 6.55) “ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro.  Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā  sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bho

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                 Khuddakapāṭha 8 (Minor Texts) Nidhikaṇḍa Sutta (the Reserve  Fund ) 13. Mānussikā ca sampatti, Human sucesss devaloke ca yā rati; delight in the world of the devas, Yā ca nibbānasampatti, even the attainment of Nibbana, sabbametena labbhati. through this they have it all. 14. Mittasampadamāgamma, Relying on having good friends, yonisova payuñjato; engagement to wise attention, Vijjāvimuttivasībhāvo, mastery derived from the freedom of wisdom: sabbametena labbhati. through this they have it all.

  Khuddakapāṭha 8 (Minor Texts) Nidhikaṇḍa Sutta (the Reserve  Fund ) 11. Suvaṇṇatā susaratā, Good looks, a sweet voice, susaṇṭhānā surūpatā; a good shape, and good appearance, Ādhipaccaparivāro, leadership and followers: sabbametena labbhati. through this they have it all. 12. Padesarajjaṁ issariyaṁ, Sovereignty of a local kingdom, cakkavattisukhaṁ piyaṁ; the happiness of a Wheel-Turning Monarch, Devarajjampi dibbesu, even divine kingship in the heavens: sabbametena labbhati. through this they have it all.

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  1. What is psychotherapy? Psychotherapy is an approach for treating mental health issues by talking with a psychologist, psychiatrist or another mental health provider. It also is known as talk therapy, counseling, psychosocial therapy or, simply, therapy.   (Mayo Clinic) * PLT (Past Life Therapy)  2. The entire Buddha's teaching is a form of therapy. (Noble Eightfold Path) -Can we consider the Buddha to be the greatest psychologist?  -Can we consider the Buddha to be the greatest physician (therapist) of all time?  -What is the disorder/disease that the Buddha identified and taught us about? -What is the therapy for that disorder/illness? - What are the techniques for healing that can be used? - Why is it necessary to cure ourselves of that ailment or disorder? 3. Primary Suttas for Understanding the Therapeutic Nature of Buddhist Teachings - Dhammacakkpppavattna Sutta   (SN 56.11) - Saccavibhaṅga Sutta (MN 141) - Sallekha Sutta (MN 8)  (4 ways to practice therapy) Here, Sllekha

  Khuddakapāṭha 8 (Minor Texts) Nidhikaṇḍa Sutta (the Reserve  Fund ) 9. Asādhāraṇamaññesaṁ, but this goes along with him. (You don’t have to divide it with others) acorāharaṇo nidhi; no thief makes off with your savings. Kayirātha dhīro puññāni, A wise person would make merit, yo nidhi anugāmiko. the savings that stay with you. 10. Esa devamanussānaṁ, of gods and humans too. sabbakāmadado nidhi; Such savings grant every desire Yaṁ yadevābhipatthenti, Whatever it is that they wish for sabbametena labbhati. through this they have it all.

  Four factors, according to the Buddha, can facilitate the attainment of the Noble Eightfold Path: (i) establishing connections with noble friends; (ii) hearing the true Dhamma; (iii) wise attention; and (iv) practicing in accordance with the Dhamma. Wise attention is the most crucial of these four elements; it enables us to surpass the level of an ordinary person by overcoming the five obstacles and cultivating the seven factors of enlightenment. 1. What is Yoniso  Manasik ā ra ?  Tracing dukkha down to its origin. Wise attention means that when we investigate dukkha, we trace dukkha down to its cause, origin, or foundation; we do so thoroughly, orderly, wisely, properly, and judiciously. 2. Yoniso  Manasik ā ra  is a not a philosophical speculation.but reflection built on observation seeking to understand how things originate through conditions 3. Is Manasik ā ra automatic?    We need to consult the Abhidhamma for this. The analysis of mental factors ( cetasika ) solves this issue.

  While wise attention (yoniso manasikāra) aids on the path of freedom and escape from the circle of birth and death, its polar opposite, unwise attention (ayoniso manasikāra), keeps one bound in the cycle of birth and death. The Buddha said this very clearly in the 'Discourse on All Fermentations' (Sabbāsava sutta) of the Majjhima Nikāya (the collection of the Buddha's middle-length discourses). There are three fermentations or influxes (āsava) that exist at the deepest level of the mind that prolong dukkha and one's existence in the cycle of birth and death: The influx of sense desire (kāmāsava) The influx of desire for existence (bhavāsava) The influx of ignorance (avijjāsava) While the Sabbāsava Sutta exclusively mentions the aforementioned three influxes, other Buddhist texts, most notably the Abhidhamma (Buddha's Higher Teaching), delineate four additional influxes: The influx of sense desire (kāmāsava) The influx of desire for existence (bhavāsava) The influx

2023 June 1 (Saraṇattaya: The Three Refuges) June 8   (Dasasikkhāpada: The Ten Precepts of a Novice Monk) June 15  (Dvattiṁsākāra: The Thirty-two Parts of the Body) June 22  (Kumārapañhā (The Boy’s Questions) June 29   (Maṅgala Sutta 1-5: Blessings) July 6  (Maṅgala Sutta 6-7: Blessings) July 13   (Maṅgala Sutta 8-9: Blessings) July 20   (Maṅgala Sutta 9-10: Blessings) July 27  (Maṅgala Sutta 10-11: Blessings) August 03  (Maṅgala Sutta 12-14: Blessings) August 10   (Ratana Sutta 1-2: Gems) August 17   (Ratana Sutta 3-4: Gems) August 24   (Ratana Sutta 5-6: Gems) August 31  (Ratana Sutta 7-8: Gems) September 7   (Ratana Sutta 9-10: Gems) September 14   (Ratana Sutta 11-12: Gems) September 21  (Ratana Sutta 13-17: Gems) September 28   (Tirokuḍḍa Sutta 1-2: Outside the Walls)  October 5   (Tirokuḍḍa Sutta 3-5: Outside the Walls)  October 12   (Tirokuḍḍa Sutta 6-7: Outside the Walls)  October 19   (Tirokuḍḍa Sutta 8-9: Outside the Walls)  October 26   (Tirokuḍḍa Sutta 10-11: Outside the W

         Khuddakapāṭha 8 (Minor Texts) Nidhikaṇḍa Sutta (the Reserve  Fund ) 7. Cetiyamhi ca saṅghe vā, At a shrine or with the Saṅgha puggale atithīsu vā; or in an individual, or a guest, Mātari pitari cāpi, or in his mother or father, atho jeṭṭhamhi bhātari. also in an elder brother, 8. Eso nidhi sunihito, those savings are well-stored up, ajeyyo anugāmiko; they follow one, they do not decay (invincible). Pahāya gamanīyesu, When he dies and leaves everything behind etaṁ ādāya gacchati. he only takes this with him.

  Please see the text and translation document for the new sutta's first day:  Sabbāsava Sutta (MN 2).  Click here

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            Khuddakapāṭha 8 (Minor Texts) Nidhikaṇḍa Sutta (the Reserve  Fund ) 5. Appiyā vāpi dāyādā, or the heirs he dislikes uddharanti apassato; secretly unearth them. Yadā puññakkhayo hoti, and when his merit comes to an end sabbametaṁ vinassati. all of it will be destroyed. 6. Yassa dānena sīlena, who through giving, virtue, saṁyamena damena ca; restraint, and self-control  Nidhī sunihito hoti, (has) well stored up his savings, itthiyā purisassa vā. a woman or man

Day 1 Introducing the Text Day 2 kāmasukhallikānuyogo Day 3 attakilamathānuyogo Day 4 The Noble Eightfold Path Day 5 sammā diṭṭhi Day 6 sammā saṅkappa Day 7 sammā vācā Day 8 sammā kammanta Day 9 sammā ājīva Day 10 sammā vāyāma Day 11 sammā sati Day 12 sammā samādhi Day 13 Review of the Noble Eightfold Path Day 14 The First Noble Truth Day 15 The Second Noble Truth Day 16 The Third Noble Truth Day 17 The Forth Noble Truth (a revisit) Day 18 For Four Noble Truths : 3 Perspectives (tiparivaṭṭa) and 12 Aspects Day 19 Dhamma Eye (Dhamma Cakkhu) and the Cry of deities in six heavens Day 20 Cry of Brahmās in 16 Brahmā realms and Monk Koṇḍañña's Sotāpatti

  Dear Patisota Friends, We are excited to share that Bhante Dr. Gangodawila Chandima’s new article "The Function and Contemporary Role of sikkhāpaccakkhāna (abandoning the training rules) in the Pāli Canon" has just been published in the Journal of Buddhist Ethics (JBE)! Published by: The Pennsylvania State University Press (Indexed in Thomson Reuters’s Emerging Sources Citation Index ESCI and Scopus.) Journal of Buddhist Ethics, ‪30 ‬(2023): pp. 316–353 Abstract: https://blogs.dickinson.edu/.../abandoning-the-monastic.../ Article: https://blogs.dickinson.edu/.../11/Gangodawila_23_FD.pdf Academia Link: https://www.academia.edu/109206830/ May you be well and happy! -Patisota Team

  Khuddakapāṭha 8 (Minor Texts) Nidhikaṇḍa Sutta (the Reserve  Fund ) 3. Tāvassunihito santo, Although it is well stored gambhīre udakantike; in a deep pit, close to water, Na sabbo sabbadā eva, in all things on every occasion tassa taṁ upakappati. still, it cannot help him 4. Nidhi vā ṭhānā cavati, for perhaps those savings are removed from that place, saññā vāssa vimuyhati; or he forgets the signs telling where they lie, Nāgā vā apanāmenti, or nāgas take them away, yakkhā vāpi haranti naṁ. or yakkhas carry them off,

  1. What are the 16 Brahma realms ( rūpāvacara ) and how are beings reborn in them? First r ū pa Jh ā na: Retinue of Brahma ( brahma-p ā risajja )  Ministers of Brahma ( brahma-purohitha ) Great Brahmas ( mah ā  brahma ) Second  r ū pa  Jh ā na: Devas of limited radiance ( parittābha ) Devas of unbounded radiance ( appamāṇābha ) Devas of streaming radiance ( ābhassara ) Third  r ū pa  Jh ā na: Devas of limited glory ( parittasubha ) Devas of unbounded glory ( appamāṇasubha ) Devas of radiant glory ( subhakiṇṇa ) Fourth  r ū pa  Jh ā na: Very fruitful devas ( vehapphala ) Devas with only the body and no mind ( asañña  satta ) Durable devas ( aviha ) Untroubled devas ( atappa ) Beautiful devas ( sudassa ) Clear sighted devas ( sudassī ) Peerless devas ( akaniṭṭha ) 2.Explain each of the  ( rūpāvacara )  brahma realms. 1. Retinue of Brahma ( brahma-p ā risajja ) This is the lowest of the sixteen worlds composed of delicate materials. In this location, deities are conceived through the ac