Dharma Seed - dharmaseed.org: Stephen Batchelor's most recent Dharma talks: Recent Episodes
dharmaseed.org
(Gaia House) Reflections on how the non-reactive space of nirvana is the source both of an ethical and aesthetic imagination.
(Gaia House) Reflections on mindfulness and ethics, including a critique of the nationalist ethics of Burmese monks and the reduction of mindfulness to “McMindfulness.”
(Gaia House) Inspired by Bhikkhu Buddhadasa’s eponymous essay, reflections on the experience of nirvana here and now.
(Gaia House) Reflections on philosophical scepticism as a framework for practice from Pyrrho to the Buddha.
(Gaia House) Reflections on the practice of the jhanas, a personal account of the role of meditation in my life.
(Gaia House) Reflections on the nature of ethics, towards a Buddhist ethics of care rather than justice.
(New York Insight Meditation Center) A day of quiet reflection, talks and discussion that will focus on the challenge of understanding and interpreting the Buddha’s dharma in the contemporary world. Rather than simply modifying certain teachings and practices of traditional Buddhism, Stephen will propose that we may need a more radical re-evaluation of the dharma in order to enable its teachings to speak directly and clearly to the needs of modernity.
(New York Insight Meditation Center) A day of quiet reflection, talks and discussion that will focus on the challenge of understanding and interpreting the Buddha’s dharma in the contemporary world. Rather than simply modifying certain teachings and practices of traditional Buddhism, Stephen will propose that we may need a more radical re-evaluation of the dharma in order to enable its teachings to speak directly and clearly to the needs of modernity.
(Gaia House) Concluding reflections on scepticism and the problem of certainty. Comparisons between early Buddhism and the sceptical Greek philosophy of Pyrrho.
(Gaia House) Reflections on the Culasunnattasutta (The Short Discourse on Emptiness) from the Majjhima Nikaya (M. 121).
(Gaia House) Reflections on the Paramattakasutta (The Discourse of Eight on Ultimacy) from the Atthakavagga of the Sutta Nipata (Sn. 796-803).
This talk begins with a guided meditation, introduced by Martine Batchelor.
(Gaia House) Reflections on the Suddhattakasutta (The Discourse of Eight on Purity) from the Atthakavagga of the Sutta Nipata (Sn. 788-95).
(Gaia House) Reflections on the Duṭṭhattaksutta (The Discourse of Eight on the Wrong) from the Atthakavagga of the Sutta Nipata (Sn. 780-7).
(Gaia House) Reflections on the Guhatthakasutta (The Discourse of Eight on the Cell) from the Atthakavagga of the Sutta Nipata (Sn. 772-9).
(Gaia House) An introduction to a secular Buddhist interpretation of the dharma through the example of rethinking the four noble truths as four noble tasks, thus establishing a context for the reflections on a series of suttas.
(Gaia House) How the metaphor of the sun informed the early Buddhist community in India and might also inspire a contemporary vision of the Dharma.
(Gaia House) How the grounds of nirvana and conditionality to which the Buddha awoke can be understood in terms of the Zen image of ones original face.
(Gaia House) How the term Dharma as defined in the Pali Canon might be considered from a Zen Buddhist perspective.
(Gaia House) Reflections on the nature of Secular Buddhism as a culture, its relation to the orthodox traditions of the dharma, and its understanding of sangha (community).
(Gaia House) Reflections on the Four (noble truths/tasks) as the culmination of the practice of mindfulness as described in the Satipatthana Sutta.
(Gaia House) Reflections on the Buddha's understanding of human experience as differentiated through the five bundles (khandha/aggregates).
(Gaia House) Reflections on the five hindrances as understood through their personification in the figure of Mara (the demonic).
(Gaia House) Reflections on meditation as radical attention (yoniso manasikara), mindfulness of breathing, and the Satipatthana Sutta.
(Gaia House) Reflections on the origins and aims of meditation understood as a sensibility rather than a technique.
(Gaia House) Reflections on "an ordinary person's life," as understood in a passage by the 9th century Chan master Teshan. This idea is related to the Buddha's phenomenological analysis of human experience (the "all") into namarupa and consciousness, a vision of life where there is no transcendent awareness or consciousness "outside" ordinary experience, thereby revealing a common thread between the Pali Canon and early Chan.
(Gaia House) Buddhist meditation is the refinement of a sensibility rather the gaining of proficiency in a technique. This sensibility is founded on "embracing dukkha", i.e. the totality of one's existential condition, and then cultivating meditation as (a) embodiment, (b) receptivity and (c) wonderment. Such a sensibility can then be further developed through stillness (samatha) and insight (vipassana).
(Australian Insight Meditation Network (Sine Cera Retreat Center)) The four P's: principle of conditionality, process of the four tasks, practice of mindfulness, power of self-reliance; ELSA as a framework for living; the city as a key metaphor of Secular Buddhism; emergence of a secular sangha based on friendships that support self-reliance.
(Australian Insight Meditation Network (Sine Cera Retreat Center)) The Pali Canon as a user's manual for this life; reconfiguring the core elements of the dharma; problems with the term "truth;" rewriting the operating system of Buddhism: from Buddhism 1.0 to Buddhism 2.0; the post-metaphysical practice of the four noble tasks; the acronym ELSA.
(Australian Insight Meditation Network (Sine Cera Retreat Center)) A definition of the term "Secular Buddhism;" a practice-based rather than belief-based form of the dharma; concern with human flourishing in this life; links with the Hellenistic philosophies of Pyrrho and Epicurus.
(Australian Insight Meditation Network (Sine Cera Retreat Center)) Negative capability; the ambiguous nature of self; self as process; foundations of ethics; Buddha and the sick monk; definitions of stream entry: as lucid confidence, as freedom from perplexity, as abandoning three fetters; the lay sangha.
(Australian Insight Meditation Network (Sine Cera Retreat Center)) Reflections on the demonic: what rises up and limits us on the path; Mara and Namuci; the parable of the crow and the piece of rock as an alternative metaphor of freedom; the Buddha's response to Mara who appears as a farmer.
(Australian Insight Meditation Network (Sine Cera Retreat Center)) Insight into conditionality as the core of the Buddha's awakening; reading of and reflection on the first discourse; the process of the four: embracing dukkha, letting go of craving, experiencing the stopping of craving, cultivating the path.
(Australian Insight Meditation Network (Sine Cera Retreat Center)) Definition of dukkha; dukkha and pleasure; "fully understanding" dukkha; the Buddha and Nagarjuna's understanding of the five bundles as not self; definition of tanha (craving); clinging and narcissism.
(Australian Insight Meditation Network (Sine Cera Retreat Center)) Meaning of the term "namarupa" in Upanishads and early Buddhism; the Buddha's critique of an unconditioned consciousness; the interdependence of namarupa and consciousness like two sheaves of reeds.
(Australian Insight Meditation Network (Sine Cera Retreat Center)) The Buddha's criteria for regarding a statement as valid; a pragmatic view of the dharma; the "all" is equivalent to "experience" or "life" -- no need of metaphysical realities; supportive quote by Lucretius; awakening to the delight, tragedy and emancipation of life.
(Yoga Espacio) Fourth talk of four on the subject Nama-Rupa and Consciousness, by Stephen Batchelor. Given on November 17, 2011, at Xic Xanac Retreat Center, Zacatlan, Mexico. Presented by Yoga Espacio. Translated by Kavindu.
Cuarta charla de cuatro, sobre el tema de Nama-rupa y conciencia. Por Stephen Batchelor. Impartida el 20 de noviembre de 2011 en Xic Xanac, Zacatlán. Presentado por Yoga Espacio, traducida por Kavindu.
(Yoga Espacio) Third talk of four on the subject Nama-Rupa and Consciousness, by Stephen Batchelor. Given on November 17, 2011, at Xic Xanac Retreat Center, Zacatlan, Mexico. Presented by Yoga Espacio. Translated by Kavindu
(Yoga Espacio) Second talk of four on the subject Nama-Rupa and Consciousness, by Stephen Batchelor. Given on November 17, 2011, at Xic Xanac Retreat Center, Zacatlan, Mexico. Presented by Yoga Espacio. Translated by Kavindu
(Yoga Espacio) First talk of four on the subject Nama-Rupa and Consciousness, by Stephen Batchelor. Given on November 17, 2011, at Xic Xanac Retreat Center, Zacatlan, Mexico. Presented by Yoga Espacio. Translated by Kavindu
(Spirit Rock Meditation Center) Some foundational texts for Secular Buddhism; the Buddha's parable of the city and its implications; creativity and aesthetics in the practice of the path; a democracy of the imagination.
(Spirit Rock Meditation Center) Further thoughts on secular Buddhism; ELSA = Embrace, Let Go, Stop, Act; ELSA is a continuous stream; Mara as Namuci, the drought demon; the stream as the 8-fold path; stream-entry as confidence in the Buddha, Dhamma and Sangha; abandoning the three fetters; an inclusive conception of Sangha; Sarakani the Sakiyan
(Spirit Rock Meditation Center) A commentary on the "Turning of the Wheel of Dhamma," the Buddha's first discourses.
(Spirit Rock Meditation Center) The Buddha and the sick monk; the awakening as described in M.26 (The Noble Quest); awakening as a shift from place to ground, Not as a breakthrough to an ultimate Truth; "going against the stream"; the appearance of Brahma Sahampati who encourages the Buddha to teach as the arising of love and compassion and creativity.
(Spirit Rock Meditation Center) Further reflections on Secular Dharma; what was distinctive in the Buddha's teaching at his time; "Whatever arises ceases": the ocean, the breath, the heartbeat; the Kaccanagotta Sutta (S.12:15); quotes from Montaigne & Nagarjuna re: neither being nor non-being; the questions of Vacchagotta concerning self (S.44:10)
(Spirit Rock Meditation Center) Reflections on the conversational and dialogical nature of a living tradition; the tension between the deeply human religious impulse (questioning) and religious institutions and dogmas; the twofold meaning of the word "secular."
(Spirit Rock Meditation Center) Reflection on passages from the suttas of the Pali Canon where the Buddha explores themeaning of "self" (atta).
(Spirit Rock Meditation Center) Reflection on passages from the suttas of the Pali Canon where the Buddha addresses what he means by "namarupa" (name-form) and Viññana (consciousness).
(Gaia House) The story of Ch'an Master Teshan; through Ch'an (Zen) the Chinese make Buddhism their own - a similar challenge faces us in the West today; the practice of 'What is this?' is the practice of the First Noble Truth: dukkha; how Zen fits into the context of the Four Truths; the Four Truths and the Four Great Vows; the self who practices the path is neither existent nor non-existent; Layman P'ang: chopping wood and carrying water.
(Gaia House) Hui-neng's definition of sitting meditation; the middle way as the avoiding of the 'deadends' of existence and non-existence; the Greek philosopher Pyrrho as an example of a similar attitude; Hui-ko asks Bodhidharma to 'set his mind at rest'; the infinity of things; emptiness as the unfindability of things; to question 'what is this' is the practice of such emptiness that neither affirms nor denies anything.
(Gaia House) Reflections on the nature of 'religion'; the Buddha's awakening as a resolution of the questions posed by life itself; Zen as a 'direct pointing to the heart, independent of scripture'; the aim of Buddhist practice is the achievement of autonomy; towards the possibility of a 'secular religion'.
(Australian Insight Meditation Network) Concluding remarks: recap. on namarupa/consciousness, and reiteration that, as a way of embracing dukkha, this account of experience is prescriptive NOT descriptive; example from literature that illustrates the poignancy of this view of life; reflection on Dhammapada v. 80 to illustrate how the self is a project to be realised, a middle way approach that avoids both eternalism and nihilism; reflection on three suttas that provide a foundation for ethics and one's relation with others; how to tend to the Buddha entails tending to those who suffer.
(Australian Insight Meditation Network) Recapitulation on the principle of conditioned arising; the 6, 10, and 12 "links"; an analysis of the passage where the Buddha declares that consciousness is conditioned by nameform [namarupa] and nameform by consciousness; the meaning of term namarupa in Brahmanic thought; a phenomenological account of each of the nama factors (contact, feeling, perception, intention and attention) and their role in consciousness.
(Australian Insight Meditation Network) The parable of the ancient city as a template for a secular Buddhism, i.e. how the four truths and conditioned arising provide a framework for a new culture or civilisation; further reflection on "fully knowing dukkha" in terms of its cognitive, affective and aesthetic implications; how stream entry entails autonomy, as well as confirmed confidence in Buddha, dharma and sangha; the humanised Buddha as the appropriate model for one's practice of the dharma not the arahant.
(Australian Insight Meditation Network) Reflections on the Buddha's first sermon: how the four noble truths are a translation of the principle of conditioned arising into a way of life; the middle way as avoiding the two dead ends of worldliness and religiosity; the four truths as prescriptions rather than descriptions, as a sequence of tasks to perform rather than a set of doctrines to believe; the first truth as fully knowing dukkha both in depth and breadth.
(Australian Insight Meditation Network) An analysis of the Buddha's account of his awakening in the Discourse on the Noble Quest (M. 26) as an existential shift from attachment to a 'place' to the seeing of the twofold 'ground' of conditioned arising and nibbana, followed by a psychological interpretation the subsequent passage which describes how, inspired by the god Brahma, he set off to teach his first sermon in Isipatana (Sarnath).
(Australian Insight Meditation Network) Further reflections on the meaning of the term "secular"; the Buddha's comparison of his teaching to a snake; an enquiry into what is distinctive and original in the Buddha's teaching: the principle of conditioned arising, the process of the four noble truths, the practice of mindful awareness, the power of self reliance; reflections on citations from the Pali canon concerning the principle of conditioned arising.
(Australian Insight Meditation Network) A reflection on the difficulties involved in and the methodology of a secular approach to Buddhism, followed by a reading of and comments on the Kalama Sutta, considered as a primary source text for secular Buddhism.
(Spirit Rock Meditation Center) Talk on the journey of exploring Buddhist doctrine and principles... the questioning there of...
(New York Insight Meditation Center) Based on an examination of early discourses found in the Buddhist Pali Canon, we explore the question: "What did the Buddha teach that was distinctively and originally his own?" By differentiating the Buddha's Dhamma from the ideas of Indian religion and metaphysics that prevailed at his time we seek to uncover a clearer sense of the Buddha's message and then consider what relevance it still has for people living in the modern world.
(New York Insight Meditation Center) Stephen’s new book, "Confession of a Buddhist Atheist", tells the story of his thirty-seven-year quest to understand the meaning of Buddhism. It recounts his life as a monk in India and Korea and concludes with his search to discover the historical Buddha. Stephen talks about the writing of the book and reads selected passages.
(Spirit Rock Meditation Center) A reflection on the meaning of "stream entry" (sotapatti), based upon Pali canonical sources. The "stream" refers to the eightfold path and the "stream entrant" is one who has made that path their own. The talk explores the meaning of the three fetters that are "abandoned" on entering the stream as well as how stream entry is related to the three refuges.
(Spirit Rock Meditation Center) A reflection on the Buddha's understanding of his awakening as an engagement with the phenomenal world from a radically new perspective rather than the gaining of insight into a higher, absolute truth, no matter whether we call that "God", "Consciousness" or the "Unconditioned".
(Spirit Rock Meditation Center) A reflection on the Middle Way, i.e., the whole eightfold path, as avoiding two "dead ends." This is followed by further thoughts on the Four Noble Truths as tasks that culminate in the eightfold path itself.
(Spirit Rock Meditation Center) A reflection on the metaphor of "awakening" as a process rather than a "state" of "enlightenment", which is followed by a reading of the Buddha's First Sermon (Turning the Wheel of Dhamma) in which he presents this awakening as being concerned with the living process of the Four Noble Truths.
(Spirit Rock Meditation Center) A reflection on the Buddha's parable of the "poisoned arrow" (Malunkyaputta Sutta M63). This key text illustrates how the Dhamma is therapeutic, pragmatic and not concerned with metaphysical questions, which the Buddha regards as irrelevant and refuses to comment upon. What he does comment upon is the Four Noble Truths. The talk concludes with a reflection on the Buddha's account of his awakening as an insight into conditioned arising.
(Spirit Rock Meditation Center) As the first of a series of 6 talks, Stephen outlines his project to "deconstruct" Buddhism in order to uncover the foundational ideas in which it is erected. He then analyzes the Buddha's metaphor of the "ancient path that leads to an ancient city" to suggest that the core teachings of the Dhamma are to be seen as forming the template for a restored civilization...
(Spirit Rock Meditation Center) An introduction to and overview of the concept of secular Buddhism.
(Gaia House) This is the seventh of a series of seven talks from the Study Retreat that interweaves reflections on Siddhattha Gotama's life, with critical interpretations of his teachings as recorded in the Pali Canon. In this seventh talk we conclude with his last years and death.
(Gaia House) This is the sixth of a series of seven talks from the Study Retreat that interweaves reflections on Siddhattha Gotama's life, with critical interpretations of his teachings as recorded in the Pali Canon. In this sixth talk we consider those aspects of his teaching that address the role of self in society.
(Gaia House) This is the fifth of a series of seven talks from the Study Retreat that interweaves reflections on Siddhattha Gotama's life, with critical interpretations of his teachings as recorded in the Pali Canon. In this fifth talk we consider the social and political environment in which he lived.
(Gaia House) This is the fourth of a series of seven talks from the Study Retreat that interweaves reflections on Siddhattha Gotama's life, with critical interpretations of his teachings as recorded in the Pali Canon. In this fourth (and also in the third) talk we examine the content of his first sermon.
(Gaia House) This is the third of a series of seven talks from the Study Retreat that interweaves reflections on Siddhattha Gotama's life, with critical interpretations of his teachings as recorded in the Pali Canon. In this third (and also in the fourth) talk we examine the content of his first sermon.
(Gaia House) This is the second of a series of seven talks from the Study Retreat that interweaves reflections on Siddhattha Gotama's life, with critical interpretations of his teachings as recorded in the Pali Canon.In this second talk we examine the nature of his awakening.
(Gaia House) This is the first of a series of seven talks from the Study Retreat that interweaves reflections on Siddhattha Gotama's life, with critical interpretations of his teachings as recorded in the Pali Canon.In this first talk we sketch the early life of the Buddha.
(Spirit Rock Meditation Center) A consideration of the Buddhist understanding of self as a process, based on passages from the Pali Canon. A critique of "perfection" as the aim of the teachings, based on the understanding of "freedom" as found in the Padhana Sutta. Followed by a reflection on the Buddha's SOCIAL VISION. This leads to comments on the nature of Buddhism itself as a religious institution, and concludes with a call for a CULTURE OF AWAKENING in a secular world.
(Spirit Rock Meditation Center) A study of the Buddha's understanding of God (Brahma) as found in texts of the Pali Canon. The Buddha was an ironic ATHEIST, who did not take a fanatic position against God. This is followed by a reflection on the idea of BUDDHANATURE, starting with its origins in the Pali Canon and seeing how it evolves in later Buddhist thought in ways that both complement and contradict the early tradition.
(Spirit Rock Meditation Center) A reflection on the nature of KAMMA in which the Buddha recognises that numerous conditions are responsible for our experience in this life. This is followed by an analysis of the ten UNDECLARED questions (is the world eternal, etc.) in terms of the Buddhist rejection of metaphysics in favour a pragmatic and therapeutic approach to living life in this world here and now.
(Spirit Rock Meditation Center) An examination of the four ENNOBLING truths as a process of re9rienting one's perspective on life in a conditioned world. Fully knowing dukkha - in all its aspects - leads naturally to a falling away of craving, which culminates in moments of STOPPING, in which the path opens up, i.e., one enters the stream.
(Spirit Rock Meditation Center) A reflection on the COUNTER-INTUITIVE nature of the Buddha's teaching - how the Dhamma goes against deeply seated intuition, e.g., that there is something permanent in this impermanent world. This is followed by a reading of and reflection on the first discourse the Buddha gave, which outlines the middle way and the four ennobling truths. To be followed in talk #4 by a detailed reading of the four truths as four injunctions rather than four things to believe.
(Spirit Rock Meditation Center) A continuation of the study of the Buddha's account of his awakening in the ARIYAPARIYESANA SUTTA (M.26). Mindfulness as the way to GROUND oneself in the GROUND of Conditional Arising. the subjective pole of this ground is the stopping of greed, hatred, delusion. The Buddha was reluctant to teach because what he had awoken to "WENT AGAINST THE STREAM". The talk concludes with several passages from the UPANISHADS to illustrate this.
(Spirit Rock Meditation Center) What did the Buddha teach that was distinctively his own view? This talk attempts to answer this question. I start to define three cardinal tenets of the Buddhist teachings: the Principle of Conditionality; the Process of the Eightfold Path, and the Practice of Mindfulness. I then examine a passage from the Ariyapariyesana Sutta in which the Buddha describes his awakening as a shift from a Place to a Ground.
NOTE: The quality of the recording of this talk may be improved after 11/15
(Gaia House) Having entered the stream of the eightfold path, one becomes 'independent of the views of others'. This autonomy is the ground for a new way of being with oneself and the world. It deepens insight and expands empathy, leading to compassion and social engagement.
(Gaia House) Rather than four propositions to believe, the four enobling truths are to be seen as injunctions on which to act: Fully know suffering, Let go of craving, Experience cessation, and Creatre a path. Awakening is not, therefore, a 'state', but an ongoing process.
(Gaia House) Although initially reluctant to teach, the Buddha goes to Benares and explains to five of his former companions what he has realized. This first sermon, Turning the Wheel of Dhamma (Dhammacakkapavatana Sutta), expands the principle of conditioned arising into the practice of 'four enobling truths'.
(Gaia House) Who was Siddhattha Gotama and what did he awaken to? A reflection on his own account of the awakening as found in his discourse The Noble Quest (Ariyapariyesana Sutta), which identifies 'conditioned arising' as the foundational insight for an awakened life.