Dhammagiri Buddhist Podcasts: Recent Episodes
Dhammagiri Forest Hermitage
Dhammatalks, Chanting, Precepts and Meditation with Ajahn Dhammasiha and other Experienced Senior Buddhist Monks in the Theravada Forest Tradition of Ajahn Chah. Recorded at Dhammagiri Forest Hermitage, Brisbane, Australia.
NEXT LIVE PODCASTS: For joining the Live Podcasts you have to download the castbox app here: https://castbox.fm/download We're simultaneously livestreaming the Saturday morning and Sunday noon sessions on video here: https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
Every Saturday 07.30 am - Triple Refuge & Precepts 12.00 pm - Dhamma-Discussion, Q&A
Every Sunday: 12.00 pm - Dhamma Talk & Discussion 03.00 pm - Chanting, Guided Meditation and Dhamma-Reflection
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20 years ago on 13 August 2006, Brisbane Buddhist Vihara Inc (BBV) decided at a Special General Meeting to invite Ajahn Dhammasiha, to start a Forest Monastery associated with the tradition of Ajahn Chah in the Brisbane area.
The next day on 14th August 2006, Dr Gamini Jayasinghe (President of BBV Inc) called Ajahn Dhammasiha to formally extend this invitation to him, and Ajahn accepted.
Dr Gamini, his wife Rukmani, and the community of BBV made a very courageous decision with that invitation, as Ajahn had only 11 rains as a monk, was not well known at all, and lived at Vimokkharam, a small hermitage that was also quite unknown.
BBV Inc would go on to sell their 3 acres large suburban property with nice house and granny-flat, and buy the property at 30 Ben Varden, which then would become Dhammagiri. This poperty had no water, no power, no sewage connection and no buildings, except a huge empty watertank (half million litres!).
Only through the courage, determination, generosity and great faith of the very small group of early supporters could Dhammagiri be founded and ultimately flourish.
In this podcast, Ajahn shares some stories of the early days...
14 August 2006
Ajahn Dhammasiha accepts the formal invitation by Dr Gamini, President of Brisbane Buddhist Vihara Inc, to lead the establishment of a Forest Monastery in the Brisbane area, associated with the lineage of Ajahn Chah
09 March 2007
Settlement of Purchasing Contract for Dhammagiri Property 30 Ben Varden Avenue, Kholo
15 March 2007
Luang Por Plien of Wat Aranyavivek, Chiang Mai, visits Dhammagiri property 30 Ben Varden Ave, und provides advice and encouragement
(We will commemorate the 20th anniversary of this event on Sun 14 February 2027, together with our visiting guest Luang Por Vajiro)
28 & 29 April 2007
Moving to Dhammagiri property 30 Ben Varden Ave, and celebration of Vesak next day
(We're planning the main event of our 20th Anniversary Celebrations for the weekend 15th & 16th May 2027. That's the weekend right before Vesak, just like we moved to Dhammagiri right before Vesak 20 years ago)
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buddhistmonk #buddhistmonastery #buddiststory #dhamma #dhammagiri #foresttradition
Ajahn Dhammasiha talks about Nekkhamma = Letting Go
To truly renounce, to truly let go, we have to investigate the process of attachment happening in our mind.
We can observe and investigate this process everytime when we're shopping. For example, if we buy a new phone, or any other object. The moment we pay and take the phone, our mental attitude changes profoundly. Mine-making happens. We suddenly regard the phone as 'mine'.
It's exactly the same phone, nothing has changed in the object after we bought it. But what has changed is our mental attitude, we now regard it as 'our possession', we cling and attach to it.
However, if we clearly see with wisdom how this 'mine-making' actually leads to our pain & suffering (e.g. the phone breaks or malfunctions or gets stolen), we will abandon or at least weaken our sense of ownership.
Ajahn also gives examples how ownership implies permanent possession. If we can't keep it forever, it's only 'rented', we don't really own it.
But can we keep our body permanently, or is it just 'rented' from nature (earth, water, fire, wind) for a while?
How about our feelings and emotions?
Can we keep them forever?
If not, why do we think we own them?
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ownership #clinging #attachment #minemaking #dhammatalk #letinggo
Ajahn Dhammasiha shares how much he liked Italy and Rome at his recent visit to Santacittarama Monastery in Sabina, Italy.
He was surprised how easy it is to get lost in 'Lebenslust' / 'Cheerful Enjoyment of Life', despite the fact that death is closing in on all of us, and that no safe place can be found in Samsāra.
If we truly want to transcend all conditioned phenomena and experience Nibbāna, we have to cultivate 'sabba-loke-anabhirata-saññā' (perception of non-delight in the whole world) and 'sabba-sankhāresu-anicchā-saññā' (perception of non-desire towards all conditioned phenomena)
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lebenslust #JoieDeVivre #zestforlife #nibbida #viraga #disenchantment #dhammatalk
The full moon in July marks one of the most important dates in the Buddhist calendar:
Asalha Puja (Esala), the start of the Rains Retreat / Vassa for the Buddhist monastic Sangha, and the day when the Buddha delivered his first formal discourse, the Dhammacakkappavattana Sutta
('Discourse on Setting in Motion the Wheel of Dhamma').
This date is also known as 'Dhamma Day'.
Ajahn Dhammasiha talks about the meaning of Vassa / Rains Retreat, and encourages us all to dedicate ourselves to enhanced practice for these three months.
In particular, we can use the Four Noble Truths, as explained by the Buddha in his first formal teaching, for contemplation to:
- Fully understand suffering 'Dukkha'
- Abandon the cause of suffering, craving 'Taṇhā'
- Realise the end of suffering, throught the end of craving 'Dukkhanirodha = Nibbāna'
- Develop the Noble Eightfold Path in order to weaken and finally transcend all craving and suffering
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asalha #entryrainsretreat #dhammacakkapavattana #4nobletruths #buddha #buddhism #dhammatalk
Ajahn Dhammasiha quotes and shares reflections on Samyutta Nikāya 22.43 (Connected Discourses of the Buddha, 22.43):
"Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā,
dhammadīpā dhammasaraṇā anaññasaraṇā!"
"Bhikkhus, live with yourself as an island, live with yourself as a refuge, with no other refuge;
live with the Dhamma as an island, live with the Dhamma as your refuge, with no other refuge!"
See also Dhammapada Verse #160:
"Attā hi attano nātho,
ko hi nātho paro siyā.
Attanā hi sudantena,
nāthaṃ labhati dullabhaṃ."
We have to be our own saviour,
How could anyone else be our saviour?
If we train ourselves well,
we gain a saviour that is hard to find.
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buddhism #dhammatalk #selfreliance #dhamma #selfcare
One of the most important conditions for progress in one's Dhamma practice and bhavana is harmony in the community one is living in, whether it's the monastic sangha, a lay family, or a work environment.
The negative effects of conflicts on our own mind and meditative progress are so severe that it's worthwhile to make major sacrifices to preserve harmony. In particular, letting go of our preferences is often key to reduce conflicts and maintain concord.
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In the Buddha's own instructions for Breath Meditation (Anapanasati), the third step is:
"Sabba-kaya-patisamvedi assasissami/passasissamit ti sikkhati"
"One trains oneself to breathe in/out feeling the whole body"
Ajahn Dhammasiha offers reflections on the meaning of this step, and how to cultivate it in one's own meditation.
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The Buddha has given a special Pali Recitation to protect the monks (or anyone) against snake bite, the Khandhaparitta.
The power of this protection rests mostly on developing loving kindness (Metta) to all the various kinds of snakes, and to all other animals and beings in general.
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A teaching on Dhammapada Verse 204 of the Buddha: Contentmet is the greatest wealth.How can we relate to our material posessions in a skillfull way, so that we use them for a good purpose rather than increasing our defilements?No matter how much you have - you can always want more and have the feeling that you haven't enough yet, even if you already have $ 1 billion. While someone with relatively simple material posessions can feel happy and content already.
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The Buddha says that every perfectly awakened one has a pair of monk disciples who are the most outstanding among all the several thousand Arahants (completely liberated disciples). The Buddha calls them "the pair of chief disciples, an excellent pair". For our Buddha the pair of chief disciples were Ven. Sariputta and Ven. Mahamoggallana.This is a Dhamma-Talk recollecting the life and the outstanding qualities of the disciple of the Buddha foremost in psychic powers, Ven. Maha Moggallana. The Buddha is teaching about psychic powers not as something mysterious, but as a part of his knowledge of the causality of the Universe and the citta (heart/mind) that he realized at his awakening. He is teaching how to develop them systematucally as part of his gradual training in Virtue, Samadhi (unification of the citta) and Wisdom. To do so one has to gradually develop the citta to a very high level of purity and peace. If you would like to know what your mind is capable of if you train it systematically - then this talk is for you...
"The Great Disciples of the Buddha" Series on YouTube:
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The Buddha was not only perfect in knowledge and conduct and developed supreme purity, compassion, wisdom and liberation but he was also the unsurpassable trainer of trainable people and teacher of gods and humans and as supreme teacher he had the ability to guide others to awakening.
Just like the sun is not only bright and radiant only for itself, but also provides the energy for the entire ecosystem of the planet earth and all beings living on it - so too the Buddha didn't realize awakening just for his own benefit but illuminated the life of countless beings and lead them to liberation.
During the 45 years when the Buddha was teaching he led several 1000 people to the realization of Arahantship - the highest spiritual attainment and the same liberation that the Buddha himself had realized and he led several 10000 people to the first stage of awakening, after which they were secure to realize the goal in at least 7 more lifetimes (streamentry).
Also after the Buddha had passed away already his disciples continued to practice and realize his teaching in the last 2500 years up to the present day.Among all these noble disciples the Buddha mentions 41 monks, 13 nuns and 20 male and female lay disciples as so called "great disciples" with special outstanding qualities and encourages us to emulate them.
By recollecting them we can gain a deeper understanding what it means "to practice well", why they are worthy of respect, we can get to know their qualities, follow their example and enter into the stream of Dhamma and become noble disciples ourselves.
“Then there is the case where you recollect the Sangha: ‘The Sangha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types (of noble disciples) when taken as pairs, the eight when taken as individual types—they are the Sangha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’
At any time when a disciple of the noble ones is recollecting the Sangha, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Saṅgha. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma.
In one who is joyful, rapture arises. In one whose mind is enraptured, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.“Of one who does this, Mahānāma, it is said: ‘Among those who are out of tune, the disciple of the noble ones dwells in tune; among those who are malicious, he dwells without malice; having entered the stream of Dhamma, he develops the recollection of the Saṅgha.’"- The Buddha in Anguttara Nikaya 11:12
"The Great Disciples of the Buddha" Series on YouTube:
https://www.youtube.com/playlist?list=PLbxbuMjfRsvyy3PUJe7FdOInpkw_3R8bu
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The Buddha says that every perfectly awakened one has a pair of monk disciples who are the most outstanding amongall the several thousand Arahants (completely liberated disciples).
The Buddha calls them "the pair of chief disciples, an excellentpair". For our Buddha the pair of chief disciples were Ven. Sariputta and Ven. Mahamoggallana.
This Dhamma-Talk by Ajahn Moneyyo is recollecting the life and the outstanding qualities of the greatest disciple of the Buddha foremost in wisdom, Ven. Sariputta. Also called "The Dhamma-General" due to his great ability to teach, he exceeded in subtle insight into views and causality, in mastery of his mind and being able to enter deep stages of meditative absorption.
For more than 40 years he helped the Buddha by teaching the Dhamma to monastics and laypeople, by guiding the community of monks and by being a noble friend, teacher and example for them.
"As Sariputta is supreme in wisdom,
virtue and in peace,
even a monk who has gone beyond
at best can only equal him."
- The Buddha in Samyutta Nikaya 21:3
"The Great Disciples of the Buddha" Series on YouTube:
https://www.youtube.com/playlist?list=PLbxbuMjfRsvyy3PUJe7FdOInpkw_3R8bu
"The Life of the Buddha" Series on YouTube:
https://www.youtube.com/playlist?list=PLbxbuMjfRsvxKRNGf2OpxFD322oyZzfWk
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Ajahn Dhammasiha talks about thoughts coming up while we're meditating.
How can we abandon unwholesome thoughts, and can we perhaps even use thoughts to further our meditation if they are of a wholesome nature.
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buddhism #dhammatalk #meditation #buddhistmeditation #thoughts #thinking #samadhi #samatha #insight
Ajahn Dhammasiha is asked about the meaning of Saddhanusari and Dhammanusari.
Both are considered 'Noble Individuals' by the Buddha, although they have not yet attained stream entry. However, their spiritual faculties have matured so much that they will definitely experience sotāpatti in this life, at the latest at death.
Their distinction is that one has an emphasis on the faith faculty ('saddh'indriya'), whereas the other one has wisdom ('paññ'indriya') as the driving force.
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Ajahn Dhammasīha describes monasteries of the Ajahn Chah tradition that he's going to visit on his travels from 13 May to 21 June.
Talking about the 'Incineration Toilets' they have installed at Skiptvet Monastery in Norway leads Ajahn onto a little sidenote about 'Asubha Bhāvanā', contemplating the unattractive nature of the human body.
Asubha is a very important meditation object, menitoned by the Buddha for example in the first section of the famous Satipaṭṭhāna Sutta (Sutta on the Foundations of Mindfulness), i.e. Kāyānupassana = Contemplation of the Body.
You can find Ajahn Dhammasīha's full travel schedule, and links to the monasteries he visits, here:
https://www.dhammagiri.net/post/ajahn-dhammasiha-travel-itinerary
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travel #buddhistmonasteries #buddhistmonk #ajahnchahtradition #buddhismineurope
There is no objectively 'right' of 'wrong' way how we perceive and experience the breath in Ānāpānasati (Mindfulness of In & Out Breath) meditation. Perception of internal phenomena is entirely subjective.
However, there are ways of perceiving and feeling the breath that are conducive to deepening our samādhi & insight, and there are other ways of perceiving that have the opposite effect.
Therefore, when doing breath meditation, we deliberately cultivate those perceptions and feelings that are helpful for us to deepen the meditiaton.
The Buddha in particular advised to feel and experience our whole physical body when doing Anapanasati, and to cultivate contentment, gladness, joy, rapture, bliss and happiness with every inbreath and every outbreath.
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Have you ever deliberately broken social conventions to follow your own true conviction?
We can't realize awakening by just following the norms and expectations of society.
Enlightenment, realizing the Dhamma, is a complete flip-over of all conventionality.
We have to become aware how much we're conditioned by what's conventionally expected from us by society and family.
Only once we're aware how much of our life we're doing not out of real conviction, understanding or insight, but simply due to following conventions, will we be able to transcend that conditioning and realize the Dhamma.
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Ajahn Dhammasīha cites the following short Pali quote at the beginning of his Dhamma Talk :
"Yena yena hi maññanti, tato taṃ hoti aññathā."
"By whatever they conceive, that is becoming otherwise."
= "Whatever they use as support for their illusion of identity, that is all changing and becoming otherwise"
(Majjhima Nikāya/Middle Length Discourses #113, "Sappurisa Sutta" / "Discourse on the Authentic Person")
In order to build up and maintain an illusion of self ('Entity View'/'Sakkāyadiṭṭhi'), we need prop ups. The self illusion has to be based on some foundation. In a profound sense, we try to make the five groups of clinging the foundation for our illusionary sense of self. On a more basic level, we use our name, title, degree, address, status symbols, knowledge, clothing, possessions, and so on as prop ups for our supposed identity.
But whether on the profound level, or in the more basic manifestations, all these prop ups are actually impermanent and unsatisfactory themselves, and thus any self illusion based on them is unstable and liable to collapse as well, leading to constant anxiety (vicikicchā saṃyojana) and desperate attempts to stabilize and sustain the delusion against the onslaught of impermanence. Which necessarily leads to a whole lot of suffering.
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self #anatta #nonself #illusion #delusion #conceit #attachment #upadana #clinging #ego #identity
Ajahn Dhammasiha is asked to give examples of attachment to Self, clinging to the illusion of an identity, called Sakkāyadiṭṭhi = Entity View by the Buddha.
The quote Ajahn mentions:
"Yena yena hi maññanti, tato taṃ hoti aññathā."
"By whatever they conceive, that is becoming otherwise."
= "Whatever they use as support for their illusion of identity, that is all changing and becoming otherwise"
(Majjhima Nikāya/Middle Length Discourses #113, "Sappurisa Sutta" / "Discourse on the Authentic Person")
In other words, the prop ups we're using to build our delusion of entity will always fail, causing a threat to the illusion, and thus leading to anxiety, fear, worry and suffering, as we're deperately trying to maintain the illusion, despite its foundation crumbling right in front of us.
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Our education system is set up to learn almost exclusively about external processes. But we don't learn about what's going on in our mind internally, we don't understand all these different feelings and emotions, we're not educated how to become aware or them and how to deal with them.
For example, most people have a good knowledge how to use their mobile phone. They know how to use Youtube, how to publish a reel on Insta, how to upload a TikTok video, how to post on facebook, and so on...
But are they aware what is the effect on their mind when they do all of the above?
Do they understand their internal feelings and emotions that are caused by their posting & liking & disliking; and being liked & shared & going viral; or being disliked & staying unpopular and obscure?
The quote Ajahn mentions in his talk is from the 'Xin Xin Ming' ('Faith in Mind'), the famous verses attributed to the Third Patriarch of the Chinese Chan (Zen) School, Jianzhi Sengcan .
It opens with the well known first two lines:
"The Perfect Way is easy for those who who not pick and choose;
Do not like, do not dislike; all will then be clear..."
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internet #mobilephone #onlineaddiction #socialmedia #liking #rating #disliking #dhammatalk
This is the concluding session of our 1 Day Meditation Retreat at Dhammagiri Forest Hermitage with Ajahn Medhino.
Venerable Ajahn Medhino has been ordained as a bhikkhu for 33 years. Originally from the Netherlands, he received his ordination as a Buddhist monk at Wat Pah Nanachat in Thailand. However, for the last 12 years he has lived in Sri Lanka, where he has established a hermitage in Badulla district, at Udakiruwa Forest, located roughly between Bibile and Monaragala. Ajahn plans to develop the hermitage into a full fledged monastery that will be called Mahāvana Aranya Senasanaya / Wat Pa Mahavana.
Luang Por Medhino speaks fluent English, Sinhala and Thai; and also some French and German (and native Dutch, of course 😉).
Luang Por has kindly agreed to our invitation to visit Dhammagiri from 31 March to 07 April 2026, including leading a One Day Retreat on Easter Sunday 05 April.
Details of Ajahn Medhino's program at Dhammagiri can be found here: https://www.dhammagiri.net/post/ajahn...
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This is the initial session of our 1 Day Meditation Retreat at Dhammagiri Forest Hermitage with Ajahn Medhino.
Ajahn explains the program and provides instructions for meditation, including a guided meditation. He also leads the community in taking the Triple Refuge and the five or eight precepts.
Venerable Ajahn Medhino has been ordained as a bhikkhu for 33 years. Originally from the Netherlands, he received his ordination as a Buddhist monk at Wat Pah Nanachat in Thailand. However, for the last 12 years he has lived in Sri Lanka, where he has established a hermitage in Badulla district, at Udakiruwa Forest, located roughly between Bibile and Monaragala. Ajahn plans to develop the hermitage into a full fledged monastery that will be called Mahāvana Aranya Senasanaya / Wat Pa Mahavana.
Luang Por Medhino speaks fluent English, Sinhala and Thai; and also some French and German (and native Dutch, of course 😉).
Luang Por has kindly agreed to our invitation to visit Dhammagiri from 31 March to 07 April 2026, including leading a One Day Retreat on Easter Sunday 05 April.
Details of Ajahn Medhino's program at Dhammagiri can be found here: https://www.dhammagiri.net/post/ajahn...
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Ajahn Dhammasiha explains suitable meditation objects for investigation (vipassana/insight/wisdom) that we can direct our attention to, after the mind emerges from Samatha/Samādhi meditation.
Samādhi/Concentration imbues the mind with calm, tranquillity, hightened mindfulness, brightness and radiant awareness, as well as wholesome joy, rapture and bliss. At the same time, the five hindrances of sensual desire, aversion, laziness, restlessness and doubt are suppressed (or at least reduced).
Of course, all these things are desirable and very pleasant to experience in and by themselves. However, even more important is that they provide the conditions for profound insight to arise. Whenever our mind has developed a certain level of calm/samatha, we should these mental qualities to develop insight/vispassana.
We're not merely enjoying the bright and blissful qualities of samādhi, we're using them to do the work of developing wisdom, to see things as they really are (yathā-bhūta-ñāṇadassana), to investigate and analyse.
So what are the areas of investigation the Buddha recommended for that purpose?
And how are we to investigate them, in which way should we contemplate them?
In this reflection, Ajahn Dhammasiha talks about the 5 groups of clinging (pañcupādānakkhandhā) as suitable objects for profound insight contemplation:
- Rūpa = Form
- Vedanā = Feeling (pleasant of unpleasant of neutral)
- Saññā = Perception (Recognizing, labelling)
- Sankhārā = Mental formations, in particular intention (cetana) & thinking (vitakka)
- Viññāṇa = Consciousness
Ajahn also mentions the four foundations of mindfulness, which are highly suitable meditation objects for developing insight as well, and which tend to be easier to contemplate than the 5 groups of clinging.
Venerable Ariyananda Thero explains fundmental Buddhist contemplations. We have been circling through Saṃsāra, the wheel of repeated death and rebirth, since beginningless time.
We don't know where we came from (what was our last rebirth?), we don't know where we're going (what will be our next rebirth?), and still we pretend everything's fine and try to be merry.
Instead, the Buddha ecourages us to contemplate death and impermanence, so that we don't get lost in negligence, but make the effort to escape the round of death and birth through practising the Buddha's teaching and realizing the supreme securtity from bondage, the Deathless Element, Nibbāna.
Venerable Angulgamuwa Ariyananda Mahāthera is the abbot of Na Uyana Aranya, the largest forest monastery in Sri Lanka:
https://nauyana.org/
He has kindly accepted our invitation to visit Dhammagiri from 2nd to 4th April.
You can find all details of his program with us here:
https://www.dhammagiri.net/post/visiting-senior-monk-at-dhammagiri-buddhist-monastery
Bhante will be accompanied by Bhante Pāsādika Thera (abbot of Dhamsuwa Forest Monastery near Melbourne), Bhante Buddhavihārī Thera, and Bhante Jinaratana Thera.
Bhante has been a monk for 33 years. He has visited Dhammagiri once before in November/December 2010, giving special blessings to our newly arrived main Buddha statue. This visit was actually the first time Bhante Ariyananda gave formal teachings in English ourside of Sri Lanka.
Bhante Ariyananda and Ajahn Dhammasiha have known each other for 31 years. Bhante has been a true Kalyāna Mitta to Ajahn Dhammasiha during his arrival at Nissaraṇa Vana: preparing him for ordination, helping him with his visa, teaching him some Sinhala, and introducing him to his Upajjhāya, Most Venerable Kadawedduwe Jinavaṃsa Mahāthera.
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Ven. Ariyananda Thera explains fundmental priciples of Buddhist meditative practice, emphasising that the Buddha uses a scientific method that doesn't require belief based on pure faith, but that is open to and actually inviting investigation.
Venerable Angulgamuwa Ariyananda Mahāthera is the abbot of Na Uyana Aranya, the largest forest monastery in Sri Lanka:
https://nauyana.org/
He has kindly accepted our invitation to visit Dhammagiri from 2nd to 4th April.
You can find all details of his program with us here:
https://www.dhammagiri.net/post/visiting-senior-monk-at-dhammagiri-buddhist-monastery
Bhante will be accompanied by Bhante Pāsādika Thera (abbot of Dhamsuwa Forest Monastery near Melbourne), Bhante Buddhavihārī Thera, and Bhante Jinaratana Thera.
Bhante has been a monk for 33 years. He has visited Dhammagiri once before in November/December 2010, giving special blessings to our newly arrived main Buddha statue. This visit was actually the first time Bhante Ariyananda gave formal teachings in English ourside of Sri Lanka.
Bhante Ariyananda and Ajahn Dhammasiha have known each other for 31 years. Bhante has been a true Kalyāna Mitta to Ajahn Dhammasiha during his arrival at Nissaraṇa Vana: preparing him for ordination, helping him with his visa, teaching him some Sinhala, and introducing him to his Upajjhāya, Most Venerable Kadawedduwe Jinavaṃsa Mahāthera.
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Venerable Ajahn Medhino has been ordained as a bhikkhu for 33 years. Originally from the Netherlands, he received his ordination as a Buddhist monk at Wat Pah Nanachat in Thailand. However, for the last 12 years he has lived in Sri Lanka, where he has established a hermitage in Badulla district, at Udakiruwa Forest, located roughly between Bibile and Monaragala. Ajahn plans to develop the hermitage into a full fledged monastery that will be called Mahāvana Aranya Senasanaya / Wat Pa Mahavana.
Luang Por Medhino speaks fluent English, Sinhala and Thai; and also some French and German (and native Dutch, of course 😉).
Luang Por has kindly agreed to our invitation to visit Dhammagiri from 31 March to 07 April 2026, including leading a One Day Retreat on Easter Sunday 05 April.
Details of Ajahn Medhino's program at Dhammagiri can be found here: https://www.dhammagiri.net/post/ajahn...
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In response to a question about the supernatural psychic powers and unique knowledge of the Buddha, Ajahn Dhammasiha examines a passage from 'Mahā Sīhanāda Sutta' ('The Greater Discourse on the Lion's Roar'), Majjhima Nikāya / Middle Length Discourses No 12.
In this passage on the 'Tathāgata Bala' , the Buddha himself describes 10 powers he is endowed with, and 4 unshakeabilities.
You can read and download the whole sutta in English here:
https://www.dhammatalks.org/suttas/MN/MN12.html
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With the visit of Bhante Ariyananda coming up, Ajahn Dhammasiha reminds us all:
When it comes to listening to Dhamma, it's not about quantity of input. It's about quality, and in particular about the quality of the mind of the listener.
Many of us have heard the Dhammacakkappavattana Sutta (First Discourse of Buddha) receited many times. But did we have the vision of Dhamma arising, did we attain stream entry like Ven. Aññā Kondañña did while listening to it only once?
All the listening and reading and studying will not lead to awakening if the mind is not ready.
We have to reduce the hindrances/defilements (nīvaraṇā), and increase the spiritual faculties (indriya), to boost our pāramī up to a level sufficient that we can realize the Dhamma we hear of contemplate.
Like a 3G phone will not be able to connec to 5G signals, we won't be able to comprehend the Dhamma on a deep level if the foundations are still too week.
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Ajahn Nyanadipo is the abbot of Bodhipala monastery, the Ajahn Chah monastery near Adelaide.
https://www.bodhipalamonastery.org
He has recently passed the formal Thai examinations to qualify as an upajjhāya (preceptor who can ordain monks), being only the second foreign monks to do so.
Ajahn shares inspiring stories of his monastic life, in particular meeting senior monks of our tradition and attending the Ajahn Chah commemoration at Wat Nong Pah Pong.
Ajahn also talks about the large stupa project that he's overseeing: the construction of the 'Subhadda Cetiya', a 15 meter high stupa dedicated to Ajahn Chah, at Bodhipala monastery.
Ajahn has visited Dhammagiri before, for instance in March 2021 he joined us for Magha Puja, when he gave the following Dhamma Talk
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After our guided mettā meditation, Ajahn Dhammasiha shares some strategies how to overcome typical difficulties in our development of Loving Kindness, and to deepen our meditation.
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Ajahn Dhammasiha praises participants of our One Day Meditation Retreat for their commitment to virtue and unshakable ethical principles. By committing ourselves, without any if or when, to non-violence; to commit ourselves to abstain in all possible circumstance from any act of killing, we're making a powerful statement against war, and remove ourselves from any participation in war and violence.
By developing bhāvanā to weaken and ultimately abandon greed, hatred and delusion, we work on removing the deep causes of any forms of war and violence.
Ajahn shares several stories of persons who decided not to kill/not to shoot in very challenging situations, some of them possibly even saving the world from global nuclear war through their courageous decisions. These heros of not-killing and non-violence are unfortunately much less famous and much less appreciated than "heros" who receive the Victoria Cross and similar medals of "bravery" for killing. Often their steadfastness in obeying their conscience goes completely unnoticed, or worse, it may even lead to them being denigrated and attacked.
Similar for those who dare to state the truth in challenging circumstances. Stating a simple truth, though it is disagreeable to those in power, can be a truly heroic act with far-reaching consequences. It may break the spell of false narratives and propaganda, and be of great long term benefit to many beings, even though the truth tellers may be attacked, or may even end up sacrificing their life for their act of truthfulness.
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Right after the end of the rains retreat period, the Dhammagiri monks had been invited to visit the iconic Australia Zoo.
Ajahn Dhammasiha uses the occasion to share reflections on Dhamma teachings about animals. Of all the major religions, Buddhism has the clearest and most impactful teachings about showing compassion and loving kindness to animals.
For example, the first precept to abstain from killing refers to animals just as to humans. As a follower of the Buddha, we should never intentionally kill even an ant of mozzie.
Ajahn also shares stories of animal encounters between the Buddha & famous monks, and animals like elephants and tigers. You can see some photos of our encounters with koalas, tigers, giraffes and echidnas here:
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Dhamma talk by Ajahn Dhammasiha on occasion of Pavarana Full Moon.
It is important to be able to receive feedback on our actions. We can learn much from constructive criticism, if it is done with good will, by knowledgeable persons.
Is is so difficult to see one's own weaknesses and shortcomings, but quite easy to recognize them in others. Consequently, feedback and criticism based on loving kindness, compassion & thorough knowledge of the Buddha's teaching and discipline can be an invaluable opportunity to see through one's own delusions and actually improve oneself.
However, for feedback to be effective, it has to be experessed in the correct manner, and at the right time.
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At almsoffering before the meal, the monks usually chant the blessing, anumodanā & verses for sharing merits with the spirits of departed relatives.
Does that sharing of good karma really reach the departed?
Under what conditions, in which sphere of rebirth can they they benefit most from sharing merits?
Ajahn Dhammasiha quotes from Anguattara Nikāya (Numerical Discourses of the Buddha), Book of Tens, #177, 'Jānussoni-sutta'.
In this discourse, the Buddha explains that direct material benefit in the form of food, drink, clothing & shelter can only be transferred to loved ones reborn in the 'Peta-loka', ('Realm of Hungry Ghosts'/'Deprived Spirits'). It's so important for them, and they really depend on it so much for satisfying their basic needs, that the Buddha established it as a duty for us to regularly share merits with departed relatives, just in case that they ended up in this realm.
Moreover, we had relatives also in our countless previous lives. Therefore, even if the relative we're thinking of primarily is not reborn among the deprived spirits (and won't required our sharing anyhow in a deva or human rebirth), the Buddha asserted that there will always be some relative from on of our past lives that can benefit from our sharing.
Consequently, we should include all past relativeswhen sharing merits, additionally to the main recipient.
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On occasion of his first visit to Australia at Dhammagiri Forest Hermitage, Brisbane, Ajahn Amaro shares insights about the four noble truth, one of the most fundamental teachings of the Buddha. In particular, Ajahn provides guidance how to apply contemplation of the 4 Noble Truths in our daily life.
Ajahn Amaro is the abbot of Amaravati Buddhist Monastery near London, UK.
Born in England in 1956, Ven. Ajahn Amaro received a BSc. in Psychology and Physiology from the University of London. Spiritual searching led him to Thailand, where he went to Wat Pah Nanachat, a Forest Tradition monastery established for Western disciples of Thai meditation master Ajahn Chah, who ordained him as a bhikkhu in 1979.
Soon afterwards he returned to England and joined Ajahn Sumedho at the newly established Chithurst Monastery. He resided for many years at Amaravati Buddhist Monastery, making trips to California every year during the 1990s.
In June 1996 he established Abhayagiri Monastery in Redwood Valley, California, where he was co-Abbot with Ajahn Pasanno until 2010.
He then returned to Amaravati to become Abbot of this large monastic community.
Ajahn Amaro has written a number of books, including an account of an 830-mile trek from Chithurst to Harnham Vihara called Tudong - the Long Road North, republished in the expanded book Silent Rain. His other publications include Small Boat, Great Mountain (2003), Rain on the Nile (2009) and The Island - An Anthology of the Buddha's Teachings on Nibbana (2009) co-written with Ajahn Pasanno, a guide to meditation called Finding the Missing Peace and other works dealing with various aspects of Buddhism.
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Ajahn Dhammasiha shares reflections on the five faculties (pañcindriya), crucial spirtual qualities in our heart that power our Dhamma practice.
We can gradually develop each of these using suitable skillful means. Fortunately, they are not erased at death, but carry accross to our next life, allowing us to cultivate them over several life times, till they are strong enough to eradicate the defilements (kilesa) and free ourselves from suffering with their help.
- Confidence / Faith / Conviction (saddhā)
- Energy / Persistant Effort (viriya)
- Mindfulness (sati)
- Unification of mind / 'concentration' (samādhi)
- Wisdom (paññā)
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Ajahn Dhammasiha reflects on skilfull means to overcome the 5 hindrances (Pañca Nīvaraṇā).
It is exactly these 5 obstructions which stop our mind from unifying in samādhi, and weaken our wisdom:
- Sensual desire (kāmacchanda)
- Ill Will / Anger / Aversion (byāpāda)
- Laziness / Tiredness / Sloth & Torpor / Lack of energy (thīna-middha)
- Restlessness & remorse (uddhacca-kukkucca)
- Doubt / Wavering / Vacillation (vicikicchā)
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The Buddha explains in this short but powerful discourse:If we're trying to find all our happiness only in socializing and interacting with friends & family, we will not be able to enjoy the happiness of solitude.Without enjoying the happiness of solitude, we will never understand our own mind.If we don't understand our own mind, we can't realize stream entry, sammā samādhi and Nibbāna.Sutta Study of Anguttara Nikāya, Sixes, No 68Numerical Discourses of the Buddha, Book of Sixes No 68
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Ajahn Dhammasiha goes through the 8 factors of the Noble Eight Fold Path, and explains how they are relevant to guide our action and speech, both in daily life as well as in our formal meditation.
The Noble 8-Fold Path Ariyo Aṭṭhangiko Maggo, also know as the 'Middle Way' Majjhimā Paṭipadā is one of the most fundamental teachings of the Buddha, mentioned prominently already in his very first formal teaching, the Discourse on Setting in Motion the Wheel of Dhamma.
In fact, the Noble Eightfold Path constitutes the Fourth Noble Truth, the way leading to the end of suffering.
However, if we don't know in detail what are the 8 factors of the Noble 8fold Path, we won't be able to practise on progress along that path.
If we know them well, we can apply one or several of them troughout our daily activites, and make bhāvanā (meditation/cultivation/development) an integral part of our daily life.
- Right View
- Right Intention
- Right Communication
- Right Action
- Right Job
- Right Effort
- Right Mindfulness
- Right Samādhi (Concentration/Unification of Mind)
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Ajahn Dhammasiha is asked by a newcomer to Buddhism for some advice how to get started with both study and practice of the Buddha's teaching.
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Ajahn Dhammasiha leads a guided meditation on Mettā, Loving Kindness, cultivating the intention of unconditional good will to all beings without distinction.
In particular, he encourages us to 'get the feeling going, i.e. to not just 'think' about loving kindness, but to recognize and nurture the ulifting, joyful emotion we feel while practising mettā.
He also points out how important it is to develop loving kindness to ourselves.
Finally, he shares some reflections on cultivating mettā while walking, and on maintaining the intention of good will to everyone throughout once daily life.
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Question & Answer session with Ajahn Amaro on the occasion of his first Australia visit at Dhammagiri Forest Hermitage, Queensland, Brisbane.
Ajahn Amaro is the abbot of Amaravati Buddhist Monastery near London, UK.
Born in England in 1956, Ven. Ajahn Amaro received a BSc. in Psychology and Physiology from the University of London. Spiritual searching led him to Thailand, where he went to Wat Pah Nanachat, a Forest Tradition monastery established for Western disciples of Thai meditation master Ajahn Chah, who ordained him as a bhikkhu in 1979. Soon afterwards he returned to England and joined Ajahn Sumedho at the newly established Chithurst Monastery. He resided for many years at Amaravati Buddhist Monastery, making trips to California every year during the 1990s.
In June 1996 he established Abhayagiri Monastery in Redwood Valley, California, where he was co-Abbot with Ajahn Pasanno until 2010.
He then returned to Amaravati to become Abbot of this large monastic community.
PHOTOS OF AJAHN AMARO AT DHAMMAGIRI
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Although Nibbāna is beyond all description and can not possibly comprehended by the thinking mind through language and concepts, the Buddha still used various similes to convey some idea to us what Nirvāṇa is all about.
In particular, many times he compared the eperience of Nibbāna to a fire gone out.
However, there's a big problem with that simile nowadays:Our current understanding how fire functions is very different from the theory of fire in ancient India. In our time, after a fire has gone out, we simply regard it as non-existant.
But that would be a serious misunderstanding regarding the experience of Nibbāna. The statement that an enlightened person after death doesn't exist anymore has been explicitely rejected by the Buddha as not applicable (of course, to state that he exists is just as inapplicable). In ancient India, fire was regarded as 'clinging' to the fuel dependent on which it burns. When the fire goes out (e.g. through exhaustion of its fuel), the fire is released and enters a non-manifest state. Indian's at the time of the Buddha would not see an extinguished fire as non-existant.
Instead, they believed an extinguished fire is simply freed from its entrapment to the fuel, and has entered a state in which it can't be defined or described.As Ajahn Geoff Thanissaro will visit Dhammagiri end of November, Ajahn Dhammasiha uses the opportunity to introduce us to an excellent essay of Ajaan Ṭhānissaro on exactly this subject:
"The Mind Like Fire unbound"
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In this short guided meditation, Ajahn Dhammasiha encourages us to be aware of the breath, but also to be aware of not turning our meditation into an excercise of I-Making and Mine-Making ('Ahaṃ-Kāra' & 'Mamaṃ-Kāra').
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Ajahn Amaro, Ajahn Dhammasiha and Ajahn Moneyyo recite the traditional Pali verses for sharing good karma with departed relatives, expressing their anumodanā (rejoicing) for all the kind support they received during Ajahn Amaros visit, and sending blessings to all beings.
English Translation:
As all the water in the streams
is flowing to the boundless sea,
Just likewise all your offerings
are flowing to the spirit world.
And all you wish for and desire
shall soon and safely be attained;
May wholesome wishes be fulfilled
just like the moon at full-moon night
just like a jewel sparkling bright.
May all distress come to an end,
may all desease be quickly healed,
May all your problems be resolved,
may you live long and happily.
When someone's always honouring
the elders worthy of respect,
Then they will grow in these four things:
long life, strength, beauty, happiness.
'They gave to me, they cared for me,
they were my relatives and friends';
Give offerings to departed ones
remembering what they've done for you!
No crying or lamenting helps;
your sadness and your grief is of
No benefit to those you love,
it will not do them any good.
But all the offerings that you give
to the community of monks
Will reach your Loved Ones instantly
and bring them long-term happiness.
Your relatives, who've passed away, have now received
your loving homage, and your lofty offerings.
Your food and requisites give strength to all the monks -
you've made a huge amount of wholesome karma now!
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Ajahn Dhammasiha quotes from the 2nd formal discourse of the Buddha, the Anattalakkana Sutta (Discourse on the Not-Self Characteristic):
"N'etaṃ mama, N'eso'ham'asmi, Na me so atta'ti"
This is not mine, this is not me, this is not my self."
Ajahn offers reflections and similes how we can contemplate these instructions of the Buddha to reduce and ultimately abandon 'I-Making' & 'Mine-Making', to free our heart from all clinging.
By the way, our Spotify Playlists can be found here:
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The Buddha encouraged us to cultivate both aspects of meditation:
- Samatha: Calm, tranquility, samādhi, concentration, blissful unification of the heart
- Vipassana: Insight, investigation, analysing, wisdom
Ajahn Dhammasiha shares some reflections on this theme, emphasizing the importance of joy and happiness in our meditative practice.
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Q&A with Ajahn Achalo on an occasion when he was visiting Dhammagiri Forest Hermitage in his home town, Brisbane.
He shares his memories of his first experiences of inner calm on the beach while listening to the waves and answers questions about the benefit of apirations and rituals and how merit (good actions) can brighten our mind.More teachings by Ajahn Achalo can be found on his website and YouTube channel:www.peacebeyondsuffering.org
https://www.youtube.com/@AjahnAchaloAjahn Achalo was born in Brisbane Australia in 1972. He developed a keen interest in meditation at the age of twenty and a year later left for Thailand to study Buddhism more intently. After a two year period practising in various centres and monasteries, in 1996 Ajahn Achalo ordained as a Theravada Bhikkhu (monk) under Ajahn Liem at Wat Nong Pah Pong, the monastery founded by venerable Ajahn Chah. Although most of his training has taken place in Thailand, Ajahn Achalo has also lived in several international Forest Monasteries in the Ajahn Chah lineage.
During his years of training, he has received personal guidance from many remarkable teachers, among them, Ajahn Sumedho, Ajahn Pasanno, Ajahn Jayasaro and Ajahn Kalyano.
For most of his Bhikkhu life, he has considered Tan Ajahn Anan, abbot of Wat Marp Jan, to be his principal mentor.
Ajahn Achalo is the founding abbot of Anandagiri Forest Monastery, Phetchabun, Thailand.
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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During his visit at Dhammagiri Forest Hermitage in Brisbane, Australia, Ven. Ajahn Amaro is leading our community in taking the Triple Refuge (Tisaraṇa Gamana), and the 5 or 8 precepts.
Ajahn Amaro is the abbot of Amaravati Buddhist Monastery near London, UK.
Born in England in 1956, Ven. Ajahn Amaro received a BSc. in Psychology and Physiology from the University of London. Spiritual searching led him to Thailand, where he went to Wat Pah Nanachat, a Forest Tradition monastery established for Western disciples of Thai meditation master Ajahn Chah, who ordained him as a bhikkhu in 1979. Soon afterwards he returned to England and joined Ajahn Sumedho at the newly established Chithurst Monastery. He resided for many years at Amaravati Buddhist Monastery, making trips to California every year during the 1990s.
In June 1996 he established Abhayagiri Monastery in Redwood Valley, California, where he was co-Abbot with Ajahn Pasanno until 2010.
He then returned to Amaravati to become Abbot of this large monastic community.
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
https://open.spotify.com/user/8z4dmrysnbbnjtz9f0wzjgcre
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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There are two kind of people:
Some that visit a Buddhist monastery, and some that don't.
Among those that visit a Buddhist Monastery, there are to kinds of people...
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A short Guided Meditation by Ajahn Amaro during his stay at Dhammagiri Forest Hermitage, Brisbane, Australia.
Ajahn Amaro is the abbot of Amaravati Buddhist Monastery near London, UK, the largest Western monastery in the lineage of Ajahn Chah.
Born in England in 1956, Ven. Ajahn Amaro received a BSc. in Psychology and Physiology from the University of London. Spiritual searching led him to Thailand, where he went to Wat Pah Nanachat, a Forest Tradition monastery established for Western disciples of Thai meditation master Ajahn Chah, who ordained him as a bhikkhu in 1979. Soon afterwards he returned to England and joined Ajahn Sumedho at the newly established Chithurst Monastery. He resided for many years at Amaravati Buddhist Monastery, making trips to California every year during the 1990s.
In June 1996 he established Abhayagiri Monastery in Redwood Valley, California, where he was co-Abbot with Ajahn Pasanno until 2010.
In 2010, he was invited to return to Amaravati, to become the successor of Luang Por Sumedho as abbot of this large monastic community. He was appointed an official 'Upajjhāya' (preceptor), with the authority to formally ordain Buddhist monks, and has since ordained and trained a large group of monks and nuns as his direct disciples.
Pictures of Ajahn Amaro's visit at Dhammagiri
Website of Ajahn's monastery, Amaravati
Website of Dhammagiri Forest Hermitage
Dhammagiri Youtube Channel
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Ajahn Dhammasiha compares the benefits of watching or even participating in the 2024 Olympics in Paris with the benefits of Dhamma practice.
He also urges us to use the effort athletes are applying to make it to the Olympics as an encouragement for us to apply similarly singleminded effort in our bhāvanā (meditation), in particular as the benefits of bhāvanā (the complete end of birth, aging, death & suffering) are vastly superior to even winning a Gold Medal.
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In his Dhamma talk, Ajahn Dhammasiha emphasizes that the Buddha's teachings are applicable, practical, pragmatic (opanāyika).
In particular, he reminds us of the duty the Buddha has pointed out for each of the 4 Noble Truths, what we actually have to do with them.
Ajahn also responds to a question about bravery in our Dhamma practice, and how courage relates to the the Noble 8 Fold Path.
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On Āsāḷhā Full Moon, Ajahn Dhammasiha discusses the the first discourse of the Buddha, the sutta on 'Setting in Motion the Wheel of Dhamma' (Dhammacakkappavattana Sutta).
In particular, he describes how the Buddha's teaching on the 4 Noble Truth is similar to the approach of a good doctor:
- A good doctor first has to assess the patients true condition by carefully noting all symptoms: For example, fever & cough & weekness.
- Then he has to find the cause of the problem to provide a diagnosis: For example, infection of lungs with pneumokokkal bacteria, causing pneumonia with above symptons.
- Then he will have to remove the cause to cure the sickness: For example, antibiotics against the bacteria.
- Then he provides a suitable treatment plan including prescription for medicine: For example, penicillin 3 times a day with the meal; rest in bed; keeping warm.
The Buddha follows exactly the same approach:
- Assess our true existential condition: Subject to birth, aging, sickness & death, and various other forms of pain and suffering.
- Find the underlying cause: Craving (Taṇhā).
- Remove the cause to free us from death and suffering: Abandon craving.
- Treatment plan / Prescription: Noble 8-Fold Path
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Ajahn Dhammasiha is asked how we can let go of attachments.
He explains that letting go can not be done by an act of willpower.
We need wisdom, insight, in order to let go.
If we can see that anything that we are attached to will NOT give us lasting happiness, but ultimatley causes us disappointment and suffering, then the heart will let go automatically.
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Ajahn Dhammasiha talks about three main events in the Buddha's life that we commemorate on Āsāḷhā Full Moon Day:
- Teaching of the first formal discourse, the 'Dhammacakkappavattana Sutta'
- Conception of the Bodhisatta / Dream of Queen Mahāmāyā with the Bodhisatta approaching her in the form of a white elephant with 7 tusks and entering her body via her right side
- Great renunciation of the Bodhisatta (Mahābhinikkhamana), leaving the household life in the palace, and riding out into the Indian full moon night on his white horse Khantaka, to become an ascetic
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When we stand barefoot with our feet in the water at the beach, we can notice how the waves are washing away the sand from under our feet. We don't stand on firm ground, the sand we stand on is constantly eroding, making our posture unstable, unreliable and impermanet.
Ajahn Dhammasiha uses this experience as a simile for sankhārā ('conditioned phenomena'). Everything that is conditioned, that arises due to causes and conditions, will inevitably change and vanish when the conditions are exhausted.
Just like standing on eroding sand, our illusion of Self is resting on sankhārā (form, feelings, perceptions, intentions, consciousness...). But this illusion is unstable, as the sankhārā it stands on are unstable themselves.
If we see that clearly, we won't be able to by into the illusion anymore, and it collpses, feeing us to experience what is Not-Self, Not-Impermanent, Unconditioned, Nibbāna!
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Ajahn Dhammasiha is asked how much good karma we generate if we are doing the good action not voluntary, but we are forced to do it by external circumstance, like for instance a court order for 'community service'.
Another question is about food offered at the monastery:
- Does it have any special qualities, different from food one would eat at a commercial restaurant?
- How about taking the left over food back home again, can one do that, or perhaps should one even do that?
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
https://open.spotify.com/user/8z4dmrysnbbnjtz9f0wzjgcre
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Dhammatalk by Ajahn Amaro about seeing impermanence and how it can help us to be liberated from self-view, on the occasion of his first Australia visit at Dhammagiri Forest Hermitage, Queensland, Brisbane.
Ajahn Amaro is the abbot of Amaravati Buddhist Monastery near London, UK, the largest Western monastery in the lineage of Ajahn Chah.
Born in England in 1956, Ven. Ajahn Amaro received a BSc. in Psychology and Physiology from the University of London. Spiritual searching led him to Thailand, where he went to Wat Pah Nanachat, a Forest Tradition monastery established for Western disciples of Thai meditation master Ajahn Chah, who ordained him as a bhikkhu in 1979. Soon afterwards he returned to England and joined Ajahn Sumedho at the newly established Chithurst Monastery. He resided for many years at Amaravati Buddhist Monastery, making trips to California every year during the 1990s.
In June 1996 he established Abhayagiri Monastery in Redwood Valley, California, where he was co-Abbot with Ajahn Pasanno until 2010.
In 2010, he was invited to return to Amaravati, to become the successor of Luang Por Sumedho as abbot of this large monastic community. He was appointed an official 'Upajjhāya' (preceptor), with the authority to formally ordain Buddhist monks, and has since ordained and trained a large group of monks and nuns as his direct disciples.
Pictures of Ajahn Amaro's visit at Dhammagiri
Website of Ajahn's monastery, Amaravati
Website of Dhammagiri Forest Hermitage
Dhammagiri Youtube Channel
.
Q&A session with Venerable Ajahn Amaro during his visit to Dhammagiri Forest Hermitage, Brisbane, Australia.
Tan Ajahn Ajahn is asked if it was tough for him in the beginning, when he was a newly ordained monk at Ajahn Chah's monastery in Thailand in 1979.
Ajahn answers that he didn't find it difficult at all in the first year, but quite the opposite, he could hardly believe his good fortune to have found exactly the place, lifestyle and community that he would aspire to. And people would even love to offer food and support to him, for doing exaclty what he likes to do anyhow himself!
Ajahn Amaro also responds to a few other questions, for example about the highest happiness of Nibbāna:
Who actually exxperiences this highest happiness, if the Buddha teaches that everything is not a Self?
Ajahn Amaro is the abbot of Amaravati Buddhist Monastery near London, UK, the largest Western monastery in the lineage of Ajahn Chah.
Born in England in 1956, Ven. Ajahn Amaro received a BSc. in Psychology and Physiology from the University of London. Spiritual searching led him to Thailand, where he went to Wat Pah Nanachat, a Forest Tradition monastery established for Western disciples of Thai meditation master Ajahn Chah, who ordained him as a bhikkhu in 1979. Soon afterwards he returned to England and joined Ajahn Sumedho at the newly established Chithurst Monastery. He resided for many years at Amaravati Buddhist Monastery, making trips to California every year during the 1990s.
In June 1996 he established Abhayagiri Monastery in Redwood Valley, California, where he was co-Abbot with Ajahn Pasanno until 2010.
In 2010, he was invited to return to Amaravati, to become the successor of Luang Por Sumedho as abbot of this large monastic community. He was appointed an official 'Upajjhāya' (preceptor), with the authority to formally ordain Buddhist monks, and has since ordained and trained a large group of monks and nuns as his direct disciples.
Pictures of Ajahn Amaro's visit at Dhammagiri
Website of Ajahn's monastery, Amaravati
Website of Dhammagiri Forest Hermitage
Dhammagiri Youtube Channel
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We can train ourselves to enjoy meditation, or actually any kind of activity.
Perception is not-self, it depends on conditions, and if we cultivate the right conditions, then our perception will change accordingly.
The ability to turn ones perception around has been called 'Ariya-Iddhi' (Noble Psychic Power) by the Buddha. The enlightened Arahants can see the attractive as disgusting, or the revolting as delightful, or they can percieve it as neither repulsive nor pleasant, but just observe it with equanimity.
Once we develop that skill, even only to a limited extend, our life will be much easier:
- Just imagine you perceive doing the dishes, or cleaning the toilet, or any required chores, as being fun - all tough duties are suddenly very easy!
- Just imagine you perceive the experience of breathing in and out as exceedingly delightful, even blissful - breath meditation will be so easy!
By noticing how much our perception can be deliberately changed, we also undermine the delusion that perception (saññā) is self.
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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After his return to Dhammagiri, Ajahn Dhammasiha shares some experiences from his travels.
Some photos can be seen here:
https://travel-pics-ajahn-2.dhammagiri.net
He first attended the huge event for Luang Por Sumedho's 90th birthday at Amaravati Buddhist Monastery near London.
LP Sumedho is the most senior Western disciple of Ajahn Chah, and the founder of Wat Pah Nanachat, Cittaviveka and Amaravati Monasteries.
You can find more info about this great celebration attended by some 140 monastics here:
https://amaravati.org/luang-por-sumedhos-birthday-update-june-2024/
Ajahn Dhammasiha also visited Muttodaya Monastery in Germany, and Cittaviveka in the south of England, Sussex.The website for Ajahn Khantiko's little place in Jena, Germany, which Ajahn couldn't remember correctly in the video, is:
https://waldmoench.de/
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The term ‘bhikkhu’ is defined as ‘almsman’, or ‘mendicant’. One who depends on the generosity of others for his material needs. What kinds of requisits are buddhist monks allowed to have and how should they relate to them?
By the way, we’ve got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Dhammasiha compares spiritual practice and meditation with the task of cleaning to show how they are related to each other.
By the way, we’ve got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Dhammasiha explains about the various benefits of developing Metta (loving-kindness), especially to motivate ourselves.
By the way, we’ve got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Sañña, usually translated as perception, is one of the 5 Aggregates (Khandha), one of the central teachings of the Buddha. Learn more about the meaning of the Pali word and how it relates to the origination and cessation of suffering.
By the way, we’ve got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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What does it really mean "to take refuge in Sangha"?What if a very senior monk disrobes, how can we protect our mind from losing faith in such situations?Ajahn Dhammasiha points out that our refuge in terms of Sangha is:"...Yadidaṃ cattāri purisayugani, aṭṭha purisapuggala - Esa Bhagavato Sāvakasangho..."...Namely the four pairs of persons, the eight kind of individuals - THESE are the Sangha of the Exalted One's disciples..."In the strict definition given by the Buddha himself, 'Sangha' as refuge is NOT the ordained sangha of monks and nuns, but it is only those who have realized one of the stages of awakening, whether lay or ordained.If we keep that in mind, and direct our faith not to just to individual monks or nuns, but to the community of those who have realized the Dhamma, our faith will not be shaken if an individual monk or nun disrobes or acts in uninspiring ways.Naturally, as we can't know who truly has realized stages of awakening, there is a tendency to regard the ordained sangha as a symbol for the community of awakened disciples, as we can actually recognize monks and nuns easily by their wearing robes, and our faith likes to have something visible and concrete to latch on. There is nothing wrong in that, especially as so many Arahants and noble disciples have been part of the ordained sangha.But even so, we should be mindful to direct our faith to the WHOLE sangha, the complete sangha of the four quarters and the three time periods, rather than only to individual monks or nuns who we feel personal affection for. Again, this will protect our faith from crumbling in case a monk or nun we like does not meet our expectations.
A Dhammatalk by Ajahn Dhammasiha about the numerous benefits of associating with people who have noble qualities and realized awakening.
By the way, we’ve got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Guided Meditation and Question & Answer session at Dhammagiri with Ajahn Vajiro, currently abbot of Sumedharama monastery in Portugal on Sunday, 25th February.
Ajahn Vajiro first gives a short guided meditation. In the session afterwards he is answering questions on the topics of the meaning of the Ovāda Pātimokkha & Mangala Sutta, about Silence & Space and about clinging to views & opinions.
By the way, we’ve got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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During his visit at Dhammagiri, Ajahn Vajiro responds to a question from the audience:
What's the reason that apparently only so few practitioners actually succeed to attain Nibbana?
Ven. Ajahn Vajiro was born in Malaysia in 1953 and has been a Buddhist monk for over 40 years.
In 1979, he met Ajahn Chah and Ajahn Sumedho when they made a visit to Hampstead Vihara in Oakenholt, England. He received higher ordination from Ajahn Chah personally in Thailand in 1980 at Wat Nong Pah Pong.
After helping with the opening of Amaravati Buddhist Monastery in the UK, he participated in the running of both Harnham Buddhist Monastery and Chithurst Forest Monastery. In 1993 he moved to New Zealand to lead the Bodhinyanarama community in Wellington for five years. Following this he entered a three-year retreat in Australia before returning to Amaravati in 2001.
In 2012 he moved to Portugal, where he had been closely involved in the establishment of Sumedharama Buddhist Monastery near Lisbon, which is where he is now based.Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Before departure to the large gathering of Sangha at Amaravati Ajahn Dhammasiha shares reflections on the importance of Sangha meeting in harmony for the longevity of the Sasana.
More than 140 monks are expected to gather on occasion of the Acariya Puja for Luang Por Sumedho's 90th birthday.
Meeting frequently in harmony, conducting business in harmony, and parting in harmony, are the first 3 conditions for non-decline of the Sangha expounded by the Buddha. Luang Por's birthday provides an excellent opportunity to us monks in the tradition of Ajahn Chah to do exactly this.
Another factor for non-decine is to honour the senior monks, the 'leaders of the herd', as the Buddha described them. Again, our meeting will serve this purpose.
By the way, we’ve got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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To commence free distribution of our Dhammagiri Tees 2nd batch, Ajahn Dhammasiha goes through the meaning of every symbol and writing on the shirt:
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Twelve spoked Dhammacakka (Dhamma Wheel)
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Tiratana (Three Jewels)
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with Trident symbolizing Triple Gem
- Vajira (Diamond/Thunder Bolt) symbolizing the power of wisdom that can cut defilements in the mind, just like a diamond that is harder than any other stone, or like a flach of lighting that can destroy the darkness of delusion
- Lotus symbolizing the potential to rise above the dirt of the world to a state of total purity
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8 Petals of the lotus symbolizing the Noble 8-Fold Path leading to that purity.
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Tisaraṇa (Triple Refuge) - The Pali formula of going for refuge to the Triple Gem of Buddha, Dhamma & Sangha. This apparently simple declaration actually has profound implications. If we're truly taking refuge in Buddha, Dhamma and Sangha, than we're also endeavoring:
-
To keep the 5 Precepts and establish ourselves in Virtue
- To practise generosity and kindness
- To develop the Divine Abodes of Loving Kindness, Compassion, Sympathetic Joy & Equanimity
- To cultivate calm, tranquility, peacefulness and concentration
- To develop mindfulness, awareness, wisdom, insight, knowledge, understanding.
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Dhammasiha responds to a question about the meaning of 'akāliko' (timeless).
Timelessness is one of the qualities of the Dhamma, as described by the Buddha in the well known formula:
- "Svākkhāto Bhagavatā Dhammo, sandiṭṭhiko, akāliko, ehipassiko, opanayiko, paccattaṃ veditabbo viññūhī'ti"
- "The Dhamma is well expounded by the exhaulted one, visible here and now, timeless, inviting investigation, practicable, to be experienced for themselves by the wise."
There are two aspects of 'Timelessness' in regards to the Dhamma:
- Regarding 'Dhamma' as conceptual teaching expressed in words, it's timeless in the sense that it just as valid and applicable now as it was 2,500 years ago at the time of the Buddha, and leading to the same results
- Regarding 'Dhamma' as the state of freedom, Nibbāna, experienced internally in our heart as the result of liberating insight, it is timeless in the sense that Nibbāna totally transcends time. As there is nothing impermanent in the experience of the Deathless Element, there can't by any 'time'.
However, even though the supreme timelessness of Nibbāna is not easy to realize, we can get an idea of timelessness already on earlier stages of the path:
- The experience of 'samādhi'/'jhāna' (blissful internal unification of mind; 'concentration') is largely timeless in the sense that there are no changes experienced as long as the state lasts. Someone experiencing 4th jhāna may sit for 12 hours, but on emerging from it, wouldn't know how long it lasted, as there are no changes to measure time in samādhi. They would have to check external clues like a clock or position of the sun to gauge the time passed. However, samādhi can't give us absolute timelessness, as the experince will end once the conditions sustaining it are exhausted
However, jhāna is also not exactly easy to experience for most. But we can get at least a whiff of timelessness already at a fairly basic level of Dhamma practice: Present Moment Awareness
- If we simply observe whatever phenomenom arises in the present moment, we experience timelessness in the sense that all worries and concerns re past and future drop away. This is usually more than 90% of all our worries. Unless we experience physical pain right here and now, all our suffering tends to be memories of the past, or worries about the future.
Simply by staying pin-point right here in the presence, we can get a break from most of our suffering in the timeless experience of the here-and-now!
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Ajahn Dhammasiha explains 5 powerful benefits we can receive from the simple ceremony of Taking Refuge in Buddha, Dhamma & Sangha, together with committing to the 5 precepts:
- Taking Refuge reduces anxiety
- Taking Refuge uplifts our heart and protects us from feeling down and depressed
- Taking Refuge is an act generating heaps of good karma, if we really mean it and do it wholeheartedly. And the Buddha called good karma a synonym for happiness 😊
- Taking Refuge helps us to develop wholesome self esteem. If we have nothing to look up to and revere, we actually feel miserable.That's why people always look for somthing to 'worship', even just celebrities, and sport/movie/pop stars (Taylor, we're looking at you 😉). If we express respect, reverence and devotion to the supreme being, the Buddha, the supreme teaching, the Dhamma, and the supreme community, the enlightened disciples of the Buddha, we feel inspired and respect ourselves
- In a world of meaningless materialism, we find meaning for our life, we have a purpose, a goal in our life, we strive to avoid evil, do good and purify our mind
(Naturally, if suffering from anxiety of depressive disorders, it may not be possible to fully cure it by just taking refuge, you may wish to seek help from medical professionals as well.
However, taking refuge is very powerful to prevent the mind from mild anxiety or depression developing into serious health conditions preventatively, and to support any comprehensive treatment plan for those who already suffer from a major disorder)
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Ajahn Dhammasiha responds to a question how we can develop gratitude methodically.
Being grateful (Kataññū Katavedī) has been praised by the Buddha as belonging entirely to the sphere of a truly good person. However, he also pointed out that it is a rather rare character trait.
Gratitude may not always come naturally, so we have to make a deliberate effort to develop that character trait.
For example, we can start doing Buddha Pujas with an emphasis on a feeling of gratitude to the Buddha for pointing out the way leading to the end of all suffering.
Another good exercise is simply writing down a list of all the things we have received in our life from others that were beneficial and helpful to us.
Of course, we could just as well keep a list of all bad things we had to endure. Both lists are 'objectively' valid.
But how does it make us feel to dwell on them?
How do we feel after thinking for an hour about anything bad anyone may have done to us?
How do we feel after thinking for an hour about all the good we have received?
Simply doing that much will show us how much more enjoyable, emotionally uplifting, and leading to a sense of contentment it is to dwell on the 'gratitude list', rather than the 'complaints' list 😊
Ajahn also responds to a question about the meaning of 'timeless' as an epithet of the Dhamma.
Like when we chant the fundamental qualities of the Dhamma:
"The Dhamma has been well expounded by the Exalted One, visible here and now, 'TIMELESS'..."
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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This is the ceremony of taking refuge in the Triple Gem of Buddha, Dhamma and Sangha, followed by taking of the FIVE precepts.
We do this ceremony at Dhammagiri:
- Every Saturday morning 07.30 am
- On the Sundays closest to the full moon at 09.00 am
Requesting Triple Refuge & FIVE Precepts
Mayaṃ Bhante, tisaraṇena saha pañca-sīlāni yācāma.
Dutiyampi, mayaṃ Bhante tisaraṇena saha pañca-sīlāni yācāma.
Tatiyampi, Mayaṃ Bhante tisaraṇena saha pañca-sīlāni yācāma.
(English trsl., not chanted during session:
"Venerable Sir,
we request the Triple Refuge
together with the 5 precepts.
For the second time...
For the third time...")
Homage to the Buddha Recited by Monk 3x
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Homage to the Buddha Repeated by Laity 3x
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
(English translation, not chanted during session:
"Homage to the Exhaulted, Noble, and perfectly enlightened one!" 3x)
Taking Refuge in Buddha, Dhamma & Sangha 3x
(recited line by line by monk, and repeated line by line by laity)
Buddhāṃ saraṇaṃ gacchāmi.
Dhammaṃ saraṇaṃ gacchāmi.
Sanghaṃ saraṇaṃ gacchāmi.
Dutiyampi Buddhāṃ saraṇaṃ gacchāmi.
Dutiyampi Dhammaṃ saraṇaṃ gacchāmi.
Dutiyampi Sanghaṃ saraṇaṃ gacchāmi.
Tatiyampi Buddhāṃ saraṇaṃ gacchāmi.
Tatiyampi Dhammaṃ saraṇaṃ gacchāmi.
Tatiyampi Sanghaṃ saraṇaṃ gacchāmi.
(English translation, not chanted during session:
"I take refuge in the Buddha.
I take refuge in the Dhamma.
I take refuge in the Sangha
For the second time, I take refuge...
For the third time, I take refuge...")
Taking the 5 Precepts
(recited line by line by monk, and repeated line by line by laity)
- Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi
- Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi
- Kāmesu micchācārā veramaṇī sikkhāpadaṃ samādiyāmi
- Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi
- Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi
(English translation, not chanted during session:
- "I undertake the training to abstain from killing any living beings.
- ... to abstain from stealing.
- ... to abstain from sensual misconduct.
- ... to abstain from lying.
- ... to abstain from alcohol or any other drugs that cause intoxication and heedlessnes.")
Monk Recites Blessing
Imāni pañca-sikkhāpadāni
sīlena sugatiṃ yanti,
sīlena bhogasampadā,
sīlena nibbutiṃ yanti -
tasmā sīlaṃ visodhaye!
(English translation, not chanted during session:
These five training steps
lead through virtue to a good rebirth,
lead through virtue to the acquisition of wealth,
lead through virtue to the extinction of suffering -
therefore, may your purify your virtue!)
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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.
This is the ceremony of taking refuge in the Triple Gem of Buddha, Dhamma and Sangha, followed by taking of the EIGHT precepts.
We do this ceremony at Dhammagiri:
- Every Saturday morning 07.30 am
- On the Sundays closest to the full moon at 09.00 am
Requesting Triple Refuge & 8 Precepts
Mayaṃ Bhante, tisaraṇena saha aṭṭha-sīlāni yācāma.
Dutiyampi, mayaṃ Bhante tisaraṇena saha aṭṭha-sīlāni yācāma.
Tatiyampi, Mayaṃ Bhante tisaraṇena saha aṭṭha-sīlāni yācāma.
(English trsl., not chanted during session:
"Venerable Sir,
we request the Triple Refuge
together with the 8 precepts.
For the second time...
For the third time...")
Homage to the Buddha Recited by Monk 3x
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Homage to the Buddha Repeated by Laity 3x
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
(English translation, not chanted during session:
- "Homage to the Exhaulted, Noble, and perfectly enlightened one!" 3x)
Taking Refuge in Buddha, Dhamma & Sangha 3x
(recited line by line by monk, and repeated line by line by laity)
Buddhāṃ saraṇaṃ gacchāmi.
Dhammaṃ saraṇaṃ gacchāmi.
Sanghaṃ saraṇaṃ gacchāmi.
Dutiyampi Buddhāṃ saraṇaṃ gacchāmi.
Dutiyampi Dhammaṃ saraṇaṃ gacchāmi.
Dutiyampi Sanghaṃ saraṇaṃ gacchāmi.
Tatiyampi Buddhāṃ saraṇaṃ gacchāmi.
Tatiyampi Dhammaṃ saraṇaṃ gacchāmi.
Tatiyampi Sanghaṃ saraṇaṃ gacchāmi.
(English translation, not chanted during session:
"I take refuge in the Buddha.
I take refuge in the Dhamma.
I take refuge in the Sangha
For the second time, I take refuge...
For the third time, I take refuge...")
Taking the 8 Precepts
(recited line by line by monk, and repeated line by line by laity)
- Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi
- Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi
- Abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi
- Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi
- Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi
- Vikāla-bhojanā veramaṇī sikkhāpadaṃ samādiyāmi
- Nacca-gīta-vādita-visūkadassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi
- Uccā-sayana-mahā-sayanā veramaṇī sikkhāpadaṃ samādiyāmi.
Imāni aṭṭha-sikkhāpadāni samādiyāmi (3x)
(English translation, not chanted during session:
- "I undertake the training to abstain from killing any living beings.
- ... to abstain from stealing.
- ... to abstain from non-celibacy.
- ... to abstain from lying.
- ... to abstain from alcohol or any other drugs that cause intoxication and heedlessnes.
- ... to abstain from eating at the wrong time (= eating only between dawn and solar noon).
- ... to abstain from dancing, singing, music, entertainments, garlands, perfumes, cosmetics, make-up, jewellery and adornments.
- ... to abstain from high and luxurious beds or resting places.
I undertake these eight training steps!")
Monk Recites Blessing
Imāni aṭṭha-sikkhāpadāni
sīlena sugatiṃ yanti,
sīlena bhogasampadā,
sīlena nibbutiṃ yanti -
tasmā sīlaṃ visodhaye!
(English translation, not chanted during session:
These eight training steps
lead through virtue to a good rebirth,
lead through virtue to the acquisition of wealth,
lead through virtue to the extinction of suffering -
therefore, may your purify your virtue!)
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
https://open.spotify.com/user/8z4dmrysnbbnjtz9f0wzjgcre
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
https://www.dhammagiri.net/podcast
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.
When cultivating bhāvanā (meditation), naturally we have to be mindful of and focussed upon our meditation object; for instance 'Buddho', or the breath, or mettā; and so on...
However, if we try to exclusively focus only on the meditation object with all we've got, the effort quickly becomes ineffective, or even couterproductive.
Instead, while meditating, we always have to check out:
- How our mind relates to the meditation object
- How the mind relates to the process of meditating
- How the mind feels while meditating
- What effect meditation has on our mind: Do unwholesome states diminish, and wholesome states grow? Or does whatever I'm doing in my meditation actually cause unbeneficial mindstates to arise?
In other words, we always have to do Cittānupassanā ('Mindfulness of the Mind') to some extend, even if the primary focus of our meditation is an aspect of the body, or feelings, or some other kammaṭṭhāna (meditation object).
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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Ajahn Dhammasiha responds to the question how Karuṇā (Compassion) differs from Mettā (Loving Kindness).
Compassion is the wish for all beings to be free from pain and suffering in any form.
Loving Kindness is the wish for all beings to be happy and well.
Though both belong to the 4 'Divine Abidings' (4 Brahmaviharas), and are closely related, in actual experience they feel quite distinct when developing them:
- Developing compassion retains a stronger awareness of suffering. It can be easier to 'switch' from developing compassion (which is a form of samatha/calmness meditation) to developing insight/vipassana, for example by contemplating the 4 noble truths
- It may be subjectively easier to generate compassion than mettā in cases when we encounter abject suffering, like someone dying in pain without proper care or similar.
- It's easier with mettā to get a bit too 'dewy-eyed', thinking everything is fine and everyone will be a darling if only we radiate loving kindness. We then may be shocked when 'bad' things still happen. With compassion one is less prone to fall into the delusion of 'it's all good', 'we're all fine', 'nothing to worry'.
By the way, we've got playlists of our Visiting Teachers, Chanting, Guided Meditations and Sutta Explorations available on our Spotify Profile here:
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.
Ajahn Dhammasiha encourages us to connect with nature, and to contemplate the 4 Great Elements externally as we experience them in the natural environment.
- Earth Element (Hardness, Rocks, Stones, Sand, Feeling the Ground while Walking or Sitting)
- Water Element (Wet soil or grass or sand or beach; Ocean; Rain; Streams/Rivers)
- Fire/Heat Element (Sunshine, warm air, warm breeze)
- Wind Element/Energy Movement (Wind, Energy of Rocks and Trees, 'Chi')
It's difficult to contemplate only in the abstract, something that we don't really feel or experience.
Once we can clearly feel and perceive these elements in our own direct experience, it's much easier to contemplate them as impermanent, unsatisfactory and not-self.
Once we can clearly feel and perceive these elements in our own direct experience externally, it's much easier to also feel and contemplate them internally.
Even apart from insight- ontemplation, just connecting with nature in direct experience is a grounding experience very helpful in itself, to balance our artificial live with its screens and virtual reality and internet, and bring consciousness back to physical reality in the here and now.
Pics from monks meditating on Mount Ngungun here:
https://latest-pics.dhammagiri.net
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Ven Jinaratana There offers guidance how we can experience and contemplate the four elements ('Cātu-mahā-bhūtikā') in in our own bodies.
- Paṭhavī-dhātu = Earth Element /Solidity
- Āpo-dhātu = Water Element / Liquidity
- Tejo-dhātu = Fire Element / Heat (or lack of heat, i.e. cold)
- Vāyo-dhātu = Wind Element (energy movement)
Bhante Jinaratana was born in Toronto, Canada. He became interested in meditation as a student at the University of Toronto, and began attending intensive retreats in 2002. After graduating with an H.B.Sc. (neuroscience, mathematics) in 2004, he taught English for a year in Nanning, P.R.C. Desiring to ordain, but without knowing a suitable place to do so, he travelled to Brisbane Australia and completed a Graduate Diploma in Education in 2008 at the Queensland University of Technology. During that time he had the opportunity to stay for an extended period at Dhammagiri Forest Hermitage as eight-precept meditator. The guidance he received there helped him to gain the confidence to finally ordain.
Bhante Jinaratana received novice ordination at Na Uyana Forest Monastery in Sri Lanka in July 2011, and higher ordination in June 2012 (Na Uyana is the main monastery of the Shri Kalyani forest tradition, the same lineage where Ajahn Dhammasiha originally ordained). Most Venerable Na Uyane Ariyadhamma Mahāthera was the preceptor for both ceremonies. From 2019-2021 he stayed at Pa Auk Monastery, Pyin Oo Lwin Myanmar, meditating under the guidance of Sayadaw U Kumārabhivaṃsa and Most Venerable Pa Auk Sayadaw Āciṇṇa. He currently resides at Dhamsuwa Forest Monastery, Melbourne.
Bhante has kindly accepted our invitation to visit Dhammagiri for 10 days in April.
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In this sutta, the Buddha compares the work of a goldsmith to the work of a meditator trying to purify their mind.
Both have to pay attention to 3 qualities at the appropriate time, without overdoing any of them:
- Calming the mind with samādhi / cooling the gold in the smelter
- Arousing the mind with energetic effort / heating the gold
- Looking on with equanimity / observing the gold with equanimity
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Bhante Jinaratana explains how we can starve the 5 hindrances ('anāhāra pañca-nīvaraṇa') in order to gradually weaken and overcome their obstructive influence on our mental development. Like all sankhāras, the five hindrances are conditioned, i.e. they depend on some form of nutriment for their existence.
If we reduce the nutriment that's feeding the hindrances, they will become weaker and weaker, allowing our samādhi and wisdom faculty to overcome and finally completey eradicate them.
ABOUT THE SPEAKER:
Bhante Jinaratana was born in Toronto, Canada. He became interested in meditation as a student at the University of Toronto, and began attending intensive retreats in 2002. After graduating with an H.B.Sc. (neuroscience, mathematics) in 2004, he taught English for a year in Nanning, P.R.C. Desiring to ordain, but without knowing a suitable place to do so, he travelled to Brisbane Australia and completed a Graduate Diploma in Education in 2008 at the Queensland University of Technology. During that time he had the opportunity to stay for an extended period at Dhammagiri Forest Hermitage as eight-precept meditator. The guidance he received there helped him to gain the confidence to finally ordain.
Bhante Jinaratana received novice ordination at Na Uyana Forest Monastery in Sri Lanka in July 2011, and higher ordination in June 2012 (Na Uyana is the main monastery of the Shri Kalyani forest tradition, the same lineage where Ajahn Dhammasiha originally ordained). Most Venerable Na Uyane Ariyadhamma Mahāthera was the preceptor for both ceremonies. From 2019-2021 he stayed at Pa Auk Monastery, Pyin Oo Lwin Myanmar, meditating under the guidance of Sayadaw U Kumārabhivaṃsa and Most Venerable Pa Auk Sayadaw Āciṇṇa. He currently resides at Dhamsuwa Forest Monastery, Melbourne.
Bhante has kindly accepted our invitation to visit Dhammagiri for 10 days in April.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Thee Sabbajayanto shares his experience of arriving in Australia at age 16 for school and further studies.
He didn't know any English, and had to start learning it by 'being thrown in at the deep end'. Naturally, it wasn't easy, and although he liked Australia a lot, he had to work very hard to adjust to a language and culture very different from Thailand.
After school, he finished flight school and became a fully licensed commercial pilot, and could have applied for permanent residency in Australia. However, by that stage he decided that he really wants to be a Buddhist monk, and he returned to Thailand to ordain.
Ajahn provides a touching account of his struggles and tribulations on his way to monkhood, including the reaction of his totally surprised parents.
Ajahn Thee Sabbajayanto is a Thai monk with 10 years in the monkhood. He originally ordained in the North of Thailand, but a short time later moved to train at Wat Pah Nanachat. Currently, he is based at Amaravati Monastery near London.
You can find our Spotify Playlist of visiting Ajahns here:
https://open.spotify.com/user/8z4dmrysnbbnjtz9f0wzjgcre
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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On occasion of Easter, Ajahn Dhammasiha talks about a subject that is common to virtually all religions: Loving Kindness.
Loving Kindness, in Pali known as 'Mettā', is the intention of unconditional good will to all beings without exeception or discrimination.
Whatever religion, or no religion at all, whatever race or nationality or sex or age or colour, whether they like us or hate us, the Buddha urges to have loving kindness to absolutely all beings, without exception, without expecting anything in return, without them having to fulfill any conditions for receiving our loving kindness.
We also include all animals, all ghosts, spirits, demons, fairies, nagas, devas, angels, gods, brahmas in our loving kindness - absolutely all beings, visible or invisible.
We practice generosity, dāna, as an expression of our loving kindness.
We observe sīla, the five precepts of fundamental Buddhist virtue, as an extenal manifestation of our intentions of loving kindness.
You can find our Spotify Playlists of Visiting Ajahns, Guided Meditations, Chanting and more here:
https://open.spotify.com/user/8z4dmrysnbbnjtz9f0wzjgcre
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Dhammasiha responds to a question on the meaning of Bhava Taṇhā & Vibhava Taṇhā.
In the four Noble Truths, the Buddha explains three forms of craving (taṇhā):
- Sensual Craving (Kāma Taṇhā)
- Carving for Existence/Being/Becoming (Bhava Taṇhā)
- Craving for Annihilation/Non Existence (Vibhava Taṇhā)
Craving is the cause of suffering, so we have to abandon all three types of craving to realize freedom from death and dukkha.
Ajahn Dhammasiha offers some reflections especially on the meaning of 'craving for non-existence".
He also makes some suggestions how emotions like anger can feed our sense of 'being', and how bhava taṇhā is closely related to the delusion of self, I and mine.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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For our Full Moon Program, a student group from University of Queensland ('UQBUDS') has joined with many interesting questions.
Subjects brought up include:
- Anxiety about Uncertainty
- Overindulgence
- 'Good' attachements?
- Benefits of Samatha and Vipassana
- How can we always feel happy?
- Helping others to improve themselves by Dhamma practice
- Teaching meditation to elderly, frail patients in nursing home
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Dhammasiha is asked about:
- Pariyatti = Study
- Paṭipatti = Practice
- Pativeda = Realization
He offers reflections on this subject with an emphasis on the real meaning of 'study' as encouraged by the Buddha:Not just learning and intellectually proliferating about concepts/perceptions, but to find the meaning of the terms the Buddha is using in one's own conscious experience. The Dhamma is about our body and mind, it's about our feelings & emotions, our happiness and suffering.We have to learn to internalise the teachings of the Buddha, to make them 'applicable' ('opanāyiko'), to use them to cultivate bhāvanā (meditation) in our heart.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Dhammasiha shares fond memories of one of his personal spiritual heros, who has strongly influenced his approach to Dhamma practice right at the start of his monastic life in Sri Lanka.He provides some background info about Ven. Nyanavimala, one of the early Western Buddhist monks, who lived in Sri Lanka for +50 years from the mid 1950ies.When he passed away in 2006, he was the most senior Westen monk in the world with more than 50 'vassa' (rains retreats).Ven Ñāṇavimala was well known and highly respected for his uncompromising dedication to Dhamma practice, for his asceticism and frugality, and for his dhutanga wanderings (cārika) all over Sri Lanka for 25 years. You can read more about Ven Nyanavimala in this tribute booklet published for free distribution:
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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After the meditation session, Ajahn Dhammasiha offers reflections on the realationship of Samatha/Samādhi (Calmness/Concentration) & Vipassana (Insight).
After the samatha meditation has weakened the mental hindrances, and suffused our mind with joy and brightness, we can develop insight by simply obesrving phenomena as they truly are.
If we are not distorting our experience of feelings, emotions, thoughts and perceptions due to delusion, but observe them as they really are, we recognize their impermanent and therefore ultimatley unsatisfactory nature.
And why would we want to hold on and regard as me and mine something that is impermanent and unsatisfactory?
Better to end all I-Making & Mine-Making, and to let go!
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Dhammasiha is asked about the rules prohibiting shows, entertainments and music for monks and nuns; and how that would relate to lay life.
What to do if we come back after a hard days work, and are feeling very tired - is it fine to indulge in just watching Youtube or TV, or doing online games simply to relax?
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Luang Por Vajiro is asked how one can maintain motivation in one's daily Dhamma practice, without getting distracted by the numerous duties, responsibilities and issues inherent in lay life.
Luang Por also responds to a variety of other questions.
One particular interesting reflection he offers is about our urge to make others happy. On closer reflection, wanting to make others happy may not be as selfless as it superficially appears. Sometimes the true motivation is actually discontent with the way others are. We don't really like the way they are, and our supposed intention "to make them happy" is actually a subtle form of aversion, based on our own need to change them according to our own likes and dislikes.
On the other hand, the intention "how can I reduce someone's suffering" is less prone to egotistic distortion, and often more successful in influencing the other person in a way truly beneficial to them.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Vajiro is asked what to do when we experience pain in the body while meditating: Should we pay attention to the pain, or should we just change posture to be comfortable again?
From that, a lively Dhamma discussion develops about different approaches to contemplate pain to deepen our understanding of 'vedanā', so that we can overcome aversion, attachement and identification with feelings.
Ven. Ajahn Vajiro was born in Malaysia in 1953 and has been a Buddhist monk for over 40 years.
In 1979, he met Ajahn Chah and Ajahn Sumedho when they made a visit to Hampstead Vihara in Oakenholt, England. He received higher ordination from Ajahn Chah personally in Thailand in 1980 at Wat Nong Pah Pong.
After helping with the opening of Amaravati Buddhist Monastery in the UK, he participated in the running of both Harnham Buddhist Monastery and Chithurst Forest Monastery. In 1993 he moved to New Zealand to lead the Bodhinyanarama community in Wellington for five years. Following this he entered a three-year retreat in Australia before returning to Amaravati in 2001.
In 2012 he moved to Portugal, where he had been closely involved in the establishment of Sumedharama Buddhist Monastery near Lisbon, which is where he is now based.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
https://www.dhammagiri.net/podcast
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https://www.dhammagiri.net/news
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On the occasion of Māgha Puja 2024, Ajahn Vajiro shares from his experience living with Ajahn Chah in the early 1980ies. Luang Por Chah put strong emphasis on the Sangha doing work together, to maintain harmony in the community. Regular daily ooperation establishes the concord so essential for the long term stability of the Sangha.
Ajahn also discusses the topic of 'nutriment' (āhāra), providing insightful relflections on the four kinds of nutriment expounded by the Buddha.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Luang Por Vajiro talks about 'Mindfulness of Breathing' (Ānāpāṇasati), and responds to questions from the audience, during his visit to Dhammagiri Forest Hermitage.
Ven. Ajahn Vajiro was born in Malaysia in 1953 and has been a Buddhist monk for over 40 years.
In 1979, he met Ajahn Chah and Ajahn Sumedho when they made a visit to Hampstead Vihara in Oakenholt, England. He received higher ordination from Ajahn Chah personally in Thailand in 1980 at Wat Nong Pah Pong.
After helping with the opening of Amaravati Buddhist Monastery in the UK, he participated in the running of both Harnham Buddhist Monastery and Chithurst Forest Monastery. In 1993 he moved to New Zealand to lead the Bodhinyanarama community in Wellington for five years. Following this he entered a three-year retreat in Australia before returning to Amaravati in 2001.
In 2012 he moved to Portugal, where he had been closely involved in the establishment of Sumedharama Buddhist Monastery near Lisbon, which is where he is now based.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
https://www.dhammagiri.net/podcast
More about Dhammagiri Forest Hermitage:
https://www.dhammagiri.net/news
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Ajahn Dhammasiha presents a short teaching of the Buddha explaining that Buddha, Dhamma and Sangha are supreme, and that those with faith/conviction in what is supreme will receive supreme results.
Anguttara Nikāya/Numerical Discourses, Book of Fours, 'Aggappasāda Sutta'/'Supreme Confidence Discourse'
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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One of the most eagerly anticipated fashion events of 2024 is going to take place during our Magha Puja Event at Dhammagiri 😉:
We're launching our free distribution Dhammagiri T-Shirt!
Ajahn Dhammasiha gives a little sneak preview of the shirt, and talks about the meaning of the Tiratana symbol that's printed on it.
The top of the symbol represents the Triple Gem of Buddha, Dhamma & Sangha.
Below that (the little triangular structures sticking out to the sides) is a 'Vajira', the Thunderbolt, a mythological weapon of Indra. It symbolizes the power of wisdom capable of destroying defilements like a flash of lightning.
Below that is an 8-petelled lotus. The lotus represents purity, the ability to raise our heart above the pollution of worldly attachements, and become beautiful, fragrant and pure.
The writing in Pali (language of the Buddha) says:
"Buddhaṃ, Dhammaṃ, Sanghaṃ Saraṇaṃ Gacchāmi!"
"I take refuge in the Buddha, Dhamma & Sangha!"
This short, simple statement is nevertheless very powerful. If we truly commit to the Triple Gem, we're also committing to:
- Kindness, Generosity and Compassion
- Virtue, in particular keeping the 5 Precepts
- Calmness, Tranquility & Meditation
- Awareness, Mindfulness, Wisdom, Insight, Knowledge, Understanding
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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The best thing we can possibly do for the benefit of all other beings is to free our heart from greed, hatred and delusion, and realize Nibbāna.
When we are generous, we generate good karma for ourselves, and at the same time others receive material benefits from our gifts.
When we keep precepts, we protect ourselves from creating bad karma, and we give the gift to fearlessness to countless beings.
Whenever we reduce toxic emotions like anger or greed, we become less likely to harm anyone, and more capable of truly helping others.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Celebrating Chinese/Vietnamese New Year, everyone is usually hoping for good luck, health, long life, beauty, success and happiness for the new year.However, can we really achieve these things by means of blessings, auspicious times, fortune telling, and so on?The Buddha strongly encouraged us not to depend on 'auspicious objects' / 'blessings' / 'good fortune'.Instead, he encourages us to rely on KARMA.Karma (Pāli: Kamma) means action.It is our intentional actions that generate karma, and we will receive the results of that karma.If we want long life, health, wealth and happiness, we have to create karma with that result.And we have to avoid creating bad karma resulting in the opposite.In the talk, Ajahn Dhammasiha describes several forms of karma and the results the Buddha explained for them. For example:The karma of killing is short life.The karma of avoiding any intentional killing, even of insects, is long life.The karma of hurting and harming other beings is ill-health.The karma of caring for and healing and nurturing other beings is good health.The karma of stealing is loss of possessions.The karma of giving, generostiy, is being wealthy.And so on...
Sources for Ajahn's Talk:
- Majjhima Nikāya / Middle Length Discourses, #135 "The Short Exposition of Kamma"
- Anguttara Nikāya / Numerical Discourses, Bood of Eights, #40 "Results of Bad Conduct"
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Sunday evening Dhamma Talk by Ajahn Dhammasiha during his visit to Singapore at Wat Palelai.
We can all relate to the problem of suffering, as we all know the experience of pain, frustration and hurt in our own heart. That's why the Buddha's teaching is timeless and universal.
So is his analysis that the deep cause of suffering is craving (tanhā), which we can also experience directly ourselves in our mind.
If we abandon craving, we can free our heart from all suffering, including old age death and rebirth, forever! This is the mindblowingly positive message the Buddha has for us: Total freedom from death and suffering can be realized!
However, it's so important to understand that the solution, namely abandoning craving, can not be implemented immediately, or by an act of will power. Abandoning craving is done by gradually training ourselves in developing the whole noble eightfold path.
We have to create good karma, accumulate puñña, to gradually fill our heart with more and more light and goodness.
We keep precepts, maintain these minimum ethical standards in all our actions by body and speech (including all forms of modern intenet communication like social media), to prevent any bad karma to weigh down our mind.
Only once this basis of goodness is firmly established, are we able to really train the heart in samādhī (concentration/unification of heart) and vipassana (insight/wisdom).
The tranquility and joy of samādhi weakens the defilements sufficiently that wisdom can finally reach deep enough into our mind to totally extirpate all craving and suffering, and the supreme release of Nibbāna is realized.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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The final goal of our practice, release, is not something that can be described in words, as it lies beyond the range of thoughts, perceptions and concepts. In fact, the final goal is to experience the complete cessation of thoughts and all other conditioned phenomena.Consequently, the teachings of the Buddha are are not the final goal itself. Instead, they are simply tools to guide us towards this final goal. They have to be used as a raft, helping us to cross the ocean of Saṃsāra and reach the other shore: Freedom, Nibbāna.For example 'DEPENDENT ORIGIANTION' (Paṭicca Samuppāda): The point is not to develop and attach to and identify with one particular intellectual interpretation of the twelve links and their relationships. The real point is to experience the cessation of all links. This is not something that can be achieved by intellectual reasoning. Total detachment from all links, leading to their cessation in our own direct experience, can only occur as the result of meditative insight (bhāvanā-mayā-paññā). Our intellectual understanding is 'right' if it leads to such total detachment. If it leads instead to attachment, conceit, disagreements and arguments, it's 'wrong' - 'wrong' not in a sense of objective, absolute 'wrongness', but wrong in the sense that it leads away from the goal that the Buddha intended for this meditative tool, namely letting go.
The verses Ajahn Moneyyo and Ajahn Dhammasiha were quoting towards the end of the podcast are:
Suttanipata Verses #1080 to #1082
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Lively Question and Answer session with Young Working Adults (DAYWA) in Singapore, Wat Palelai.
Ajahn Dhammasiha responds to a range of questions:
- How to balance ambition and Dhamma practice?
- Dealing with Loneliness
- Is Travel good or bad for Progress in Dhamma?
- 3rd Precept in the context of Internet and Dating Apps
- Present Moment Awareness vs Planning/Thinking
- ...
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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A guided Meditation for practicing mindfulness of breathing.
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A guided meditation to develop compassion (Karunā).
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Ajahn Kevali has just returned to resume his abbotship of Wat Pah Nanachat after his one year sabbatical.
We're using the occasion to publish a Dhamma discussion he has had with our community at Dhammagiri some time ago, and which ended up being the most viewed video on our Youtube channel.
However, it has never been published on our podcast, and to prevent our podcast listeners to miss out on this much appreciated talk, we make it available now.
Our Podcast is also available on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Ajahn Dhammasiha explains that 'attaining' samādhi is not just a questions of technique or sitting a lot. The crucial factor is the suspension of the 5 hindrances:
- Sensual Desire
- Ill Will/Aversion
- Laziness/Sleepiness
- Restlessness & Remorse
- Doubt
We have to consistently work against these 5 hindrances, in our formal meditation as well as in daily life, to weaken them to such an extend that our heart can experience the rapture and bliss resulting from their abandonment.
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Auspicious and protective Paritta Chanting at midnight of last year's new year's eve, at Wat Pah Nanachat, Ajahn Chah's monastery for Western monks.
This paritta is recited by a very large sangha, including many Western & Thai senior monks, who were attending the Sima opening cermony. As it's sounds powerful and sonorous, we're republishing it today, to get you into the new year with lots of Dhamma inspiration.
https://www.dhammagiri.net
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A family has come to share merits with their mother/grandmother/great-grandmother, who they lost a few days ago, at the age of 96 years.
In the Dhamma discussion, Ajahn Dhammasiha explains that 'Letting Go' in the way the Buddha actually meant it differs redically from letting go out or heedlessness, negligence and 'I just can't bother'.
Often we feel like there's something wrong with letting go, because we may only be familiar with letting go based on carelessness and neglect. For example, it would be outright cruel to let go of a close loved one in the sense of quickly completely forgetting about them.
However, this is not what happens when we let go based on widom and insight into impermanence. The Buddha actually stongly encouraged to remember past relatives. He considered it a duty to share good karma with them regularly.
Even an Arahant, who has completely let go of all attachments, still has all the wholesome emotions. Only the defilements of greed, hatred, delusion and so on are abandoned. Wholesome emotions like loving kindness, compassion, gratitude, respect, rejoicing in goodness, and so on, are still there, and are even reaching their highest potential, once they are no longer impeded by the defilements.
For example the Buddha himself: Although he had zero attachments to anyone or anything after the experience of Sambodhi, he was actually better and more effective in looking after his relative than we can ever hope for. He succeeded in guiding basically all close relatives, and many of the more distant relatives, to freedom from death and suffering.
Have we been able to do anything like that for our relative, who we are attached to?
Therefore, we should never fear letting go based on wisdom, as we will be even better in practising kindness and compassion to loved ones and all beings without attachment!
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Ajahn Dhammasīha offers a few reflections on the Buddha's teaching:
"Suññam idaṃ attena vā attanīyena vā!"
= "Empty of Self and Empty of Anything belonging to Self"
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e.g. Majjhima Nikāya/Middle Length Discourses #106, 'Āneñjasappāya Sutta'/'Conducive for the Imperturbable'
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Also Majjhima Nikāya/Middle Length Discourses #22, 'Alagaddūpama Sutta'/'The Simileof the Snake'
When we contemplate our body, thoughts, feelings, emotions, even our meditation object, as not Self and not belonging to any Self, suddenly everything becomes so much lighter, so much less difficult and painful, so much more bearable.
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This is a new stereo recording of the chanting we do at the end of every Sunday afternoon session at 5.00 pm, called "Verses of Sharing and Aspiration"
You can find it in the Amaravati Chaning Book on page 33:
"Through the Goodness that arises from my practice..."
We chanting an English translation of the traditional Pali chant known as "Uddissanādhiṭṭhāna-Gāthā" ("Iminā Puññakammena..."), used to share whatever good karma one has generated in the preceding meditation/puja/Dhamma reflections.
We're actually playing the Amaravati version in the background on loudspeaker, to make the sound a bit fuller.
We have also included the traditional Pali verses recited when bowing to the Buddha, Dhamma and Sangha at the very end of the session.
English Text:
"Now let us chant the verses of sharing and aspiration!
Through the goodness that arises from my practice,
May my spiritual teachers and guides of great virtue,
My mother, my father, and my relatives,
The Sun and the Moon, and all virtuous leaders of the world,
May the highest gods and evil forces,
Celestial beings, guardian spirits of the Earth, and the Lord of Death,
May those who are friendly, indifferent or hostile,
May all beings receive the blessings of my life.
May they soon attain the threefold bliss, and realize the Deathless.
Through the goodness that arises from my practice,
And through this act of sharing,
May all desires and attachments quickly cease
And all harmful states of mind.
Until I realize Nibbāna,
In every kind of birth, may I have an upright mind,
With mindfulness and wisdom, austerity and vigour.
May the forces of delusion not take hold, nor weaken my resolve.
The Buddha is my excellent refuge,
Unsurpassed is the protection of the Dhamma,
The Solitary Buddha is my noble guide,
The Saṅgha is my supreme support.
Through the supreme power of all these,
May darkness and delusion be dispelled."
"(Arahaṃ) Sammāsambuddho Bhagavā
Buddhaṃ bhagavantaṃ abhivādemi - [bow]
(Svākkhāto) Bhagavatā Dhammo
Dhammaṃ namassāmi - [bow]
(Supaṭipanno) Bhagavato Sāvakasaṅgho
Saṅghaṃ namāmi - [bow]"
Amaravati Chanting Book is available here:
https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-1-Web.pdf
https://www.dhammagiri.net
The Buddha's teaching on Anattā (Non-Self) is not meant to establish a doctrine or philosophy. It's not meant for mental gymnastics, to think about it in a purley intellectual manner, or to argue about it.Instead, it's meant as a meditation object, a tool to be used for contemplation, in order to free our hearts from identification, attachment and suffering.When we contemplate form, feeling, perception, intention and consciousness as:
"This is not mine, this is not me, this is not my Self",
then we weeken identification and ultimately completely disengage from these five groups of clinging.It's not so much about trying to determine in an 'objective' manner whether anything is me, mine or self. Ownership and identification is not objectively existing, but it is projection of our own mind. We create and project the illusion of self, ownership and 'I' & 'Me' onto these conditioned phenomena.The question is simply whether doing such projection, creating such an illusion, is beneficial for us, or not.
As the phenomena we regard as self and me and mine are constantly changing, and therefore inherently unable to ever give as lasting fulfillment, it's apparent that the self-delusion is NOT beneficial, but ultimately always leads us into suffering.Thus, the Buddha recommends not to regard anything as self, me and mine, so that we don't experience suffering.
Regarding is something subjective, it's up to us how we prefer to regard: as self/me, or as not-self/not me. We've got the choice, but we have to bear the consequences of that choice ;
Regarding anything as me/mine/self, we will continue to experience disappointment and suffering.
Regarding everything as not-me/not-mine/not-self, we make an end to disappointment and suffering.
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Anattā / Not-Self is one of the more difficult, even challenging aspects of the Dhamma. Even long term Buddhists often feel uncertain or even confused what exactly is meant by anattā.If there's uncertainty on profound aspects of Dhamma, a wise approach is to go back to what exactly the Buddha has said himself about the topic. In the 'Anatta-lakkhaṇa-sutta' (Discourse on the Characteristic of Not-Self) we can find his own extensive elaboration.Ajahn Dhammasiha guides us through essential passages of this discourse.
He explains the diffence between 'No Self', which the Buddha actually never taught, and 'Not-Self', which the Buddha frequently taught.
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Ajahn Dhammasiha points out the benefits of developing all four 'Brahmavihāras':
- Mettā = Loving Kindness2. Karuṇā = Compassion3. Muditā = Sympathetic Joy4. Upekkhā = EquanimityDeveloped togther, these four 'Appamañña-Vihāras' (= Limitless/Boundless/Infinite Abidings) support each other and provide many synergies.Ajahn explains which of the 4 to use depending on either the external situation, or depending on the internal defilements that we wish to counter.
Listen to our Podcast on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Mettā is unconditional, non-judgemental friendliness to all beings. Without distinction or discrimination, without any expectations or demands, without any preconditions:
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Whether they like us or hate us
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Whether they respond to our mettā or not
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Whether they are cute or ugly
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Whether they or of similar background as we ourselves or of a different race, colour, class, nationality, language...
We strive to make our loving kindless limitless, boundless, without any difference to absolutely everyone.
Listen to our Podcast on our own Dhammagiri Website, no need for any special app, just listen in any browser:
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Meditators often complain that they just can't stop thinking in their meditation.
However, thoughts are not really the problem. The problem is only unwholesome or sensual thoughts.
We first have to learn to think only good, beneficial, wholesome thoughts, like Loving Kindness, before we can stop thinking.
Learning to think more wholesome is the basic practice we have to start with.
Only once we're thinking mostly wholesome thoughts thoughout the whole day, can we succeed to completely calm down thinking in our formal meditation.
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We all know that the Buddha teaches Karma and Rebirth. However, unless we have special psychic powers, we have to admit that we do not know for sure what happens after death. We take it on faith in the Buddha that consciousness continues after death, and attaches to a new body in a new rebirth according to our karma. But we usually do not know it from our own experince, as we usually can't remember past lives.
The Buddha actually fully acknowledges that fact. He admits that life after death is a matter of faith for someone without any psychic powers like past life memory.
However, the Buddha suggests that we're better off assuming that rebirth and karma are for real. The potential risks and rewards are just too great:
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If we assume rebirth is not for real, we may end up making lots of bad karma, and we're really in big trouble, if it actually turns out to be real.
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If we assume karma and rebirth are for real, we will lead a good life, not harm other beings, and try to make lots of good karma. If then it turms out to really be real, we're enjoying millions of years in great happiness in heavenly world.
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On the other hand, if it turned out that rebirth is not real, there would simply be nothing after death. No big difference in outcome, then, whether we believed in it or not.
There are actually many indications that rebirth and karma are for real! Ajahn Dhammasiha brings up quite a few in this talk:
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Someone shares their past life memories, and later details of their memories are verified in the real world.
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Children remember a previous life, and researchers like Dr Ian Stevenson succeed in finding the previous family of the child, and the child can even identify previous relatives on first encounter.
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Near Death Experience (NDE). While they are 'clinically dead', someone sees a beautiful light their floating towards, or meets deceased loved ones, or observes their dead body from above. After successful medical resuscitation, they remember and share this experience. Sometimes, details of their experience can be verified in the real world.
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Strange preferences in food, music and so on. Someone really likes the food, music, or culture of a foreign country they have no connection with in this life. But due to past life in that country/culture, they just really like it, and it feels very familiar to them even on first encounter.
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Some people we meet we immediately get on with, like we know them already for a long time, although we just met them now. But due to past life association, we're very familiar.
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and so on ...
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Buddhist Pāli Chanting of the very first Sutta in the Suttanipāta: "The Serpent" / "Uragasutta".
Snakes regularly have to shed their old skin, as it becomes too restrictive for their growing body. In the wilderness, one can sometimes find this old, worn out skin, left behind by the snake.
The Buddha uses this process as a simile for a monk who abandons a particular mental defilement or deluded mode of cognition just like the snake leaves behind it's old skin. And as result of leaving behind the defilement he gives up "the here and the beyond" like a snake its old worn out skin as well.
A Dhammatalk about the meaning of the Sutta can be found here.
An English translation of the Pāli Chanting:
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One who removes the anger that has arisen as one removes with herbs a snake's spreading venom: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has entirely cut off desire as if plucking a a lotus growing in a lake: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has entirely cut off craving having dried up its fast-flowing stream: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has entirely swept up conceit as a great flood does a fragile bridge of reeds: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who finds no core in states of existence as one seeking flowers in udumbara trees finds none: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has no irritations inwardly, having transcended such and such states of existence: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One whos thoughts have been burned out, entirely well excised internally: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has neither run too far nor run back, who has transcended all this proliferation: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has neither run too far nor run back, having known about the world, "All this is unreal": That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has neither run too far nor run back, devoid of greed, [knowing] "All this is unreal": That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has neither run too far nor run back, devoid of desire, [knowing] "All this is unreal": That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has neither run too far nor run back, devoid of aversion, [knowing] "All this is unreal": That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has neither run too far nor run back, devoid of delusion, [knowing] "All this is unreal": That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has no latent tendencies at all, whose unwholesome roots have been uprooted: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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One who has no states born from distress as a condition for returning to the near shore: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
16.One who has no states born from desire, causes for bondage to existence: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
- Having abandoned the five hindrances, untroubled, crossed over perplexity, free of darts: That monk gives up the here and the beyond as a serpent sheds its old worn-out skin.
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Often we're not experiencing rapture and bliss in our meditation, but lots of challenges, painful memories, fears, and pain. That doesn't mean there's anything wrong with us.
Only a person with a mind already very pure from advanced practice in previous lives will be able to sit down and quickly attain bliss and samādhi. Due to the weakness of their defilements, these individulas (like e.g. Venerable Sāriputta) develop sukha paṭipadā (easy/happy practice).
For most of us (and actually even for the second chief disciple, Venerable Mahāmoggallāna!), practice involves quite a bit of dukkha paṭipadā (tough/difficult practice).
However, these difficulties can actually be an excellent opportunity to develop wisdom and insight. If we don't complain or get discouraged by whatever challenges arise in our meditation, but take them up as an object of contemplation, analysing their impermanence and not-self nature, we can even have an advantage compared to those with easy practice, because we're not in danger of neglecting insight practice.
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On Āsāḷhā Full Moon, the Buddha taught his first formal discourse, the "Dhammacakkappavattana Sutta" ("Discourse on Setting in Motion the Wheel of Dhamma")
In his Dhamma Talk, Ajahn Dhammasiha goes through the essential content of this very famous Sutta, namely the Four Noble Truths. He tries to elicit answers from the audience 😉, to make sure that everyone knows the basic meaning of these most fundamental teaching of the Buddha:
1. The Noble Truth of Suffering: Birth, old age, sickness & death; Association with the disliked; Seperation from the liked; Not getting what one wants; In short, the five groups of clinging.
2. The Noble Truth of the Cause of Suffering: Craving.
3. The Noble Truth of the End of Suffering: The complete, remainderless cessation of craving.
4. The Noble Truth of the Practice Leading to the End of Suffering: The Noble Eight-Fold Path.
Next, the Sutta elucidates three aspects of each Noble Truth. Only after his knowledge and vision of things as they truly are was completely purified in respect of the Four Noble Truths in their three aspects, did the Buddha proclaim supreme awakening.
1. The Noble Truth in and by itself.
2. The Duty attached to each Truth: Suffering has to be comprehended; The cause of suffering has to be abandoned; The end of suffering has to be realized; The Middle Way has to be developed.
3. The accomplishment of the duty
Four Noble Truths in their three aspects constitute the 12-spoked Dhammacakka (4x3=12).
That is the reason why we often see the Dhammawheel represented with 12 spokes, like the one depicted on the pedestal of our main Buddhastatue. That is the meaning of the 'mudra', the position of the hands of our statue: The first circle represents the Four Noble Truths, the second circle indicates the three aspects, and both hands together illustrate the 12fold matrix of:
"Phenomena unheared of before, in respect to which vision arose, knowledge arose, wisdom arose, understanding arose, illumination arose."
The Buddha's teaching on the Four Noble Truths are eminently practical. They are not just a theory or mental gymnastics, but they are directly applicable to our life with it's pains and pleasures, it's disappointments and tribulations. They can be experienced right here and now in our own conscious experience.
In this guided meditation, Ajahn Dhammasiha encourages us to observe with mindfulness and awareness how craving arises in our mind, and how it creates tension, stress, suffering for our mind. These are the first and second noble truth in action, right here and now in our awareness.
Similarly, we can observe how the moment we can let go of that craving, the tension, stress and suffering recedes. This is, at least partially, the third and fourth noble truth in action, right here and now in our awareness.
Naturally, our letting go is usually only partial, not deep enough to really experience the third noble truth fully, i.e. the experience of Nibbāna, or the arising of the Dhammacakka at the experience of Stream Entry. But whenever we succeed in letting go based on wisdon and insight, and then observe mindfully how suffering diminishes, we gradually train our heart to disengage and detach. One day, as wisdom sharpens and insight matures, we will be able to fully let go of craving and experience the total end of dukkha: Freedom, release, Nibbāna.
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The Buddha mentions the Middle Way (Majjhimā Paṭipadā) right in the beginning of his very first formal discourse, the Sutta on "Setting in Motion the Wheel of Dhamma" (Dhammacakkappavattana Sutta).
If he mentions the Middle Way first, even before introducing the 4 Noble Truths, it's obviously really important.
Ajahn Dhammasiha encourages us to investigate any issues we encounter in life or in formal meditation in terms of the Middle Way. Can we identify the two extremes to avoid, and instead transcend the extremes and go beyond them on the Middle Way, the Noble 8-Fold Path.
Although the Buddha expounds the Middle Way in his first discourse by means of the extremes of sensual indulgence versus ascetic self mortification, there are numerous other extremes and applications of the Middle Way, for example:
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Too much and ultimately counterproductive effort versus laziness and sloppiness - to be transcended by the middle way of wise effort based on mindfulness and insight
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Believe in an eternal, blissful Self versus believe that there is simply nothing after death - to be transcended by the Middle Way of dependent origination
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Eating too much versus eating too little - to be transcended by eating the right amount while contemplating food to wisely abandon attachment to it while still consuming it
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and so on ...
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The annual three months 'Rains Retreat' period ('Vassa') abserved by the monks and nuns is also an excellent opportunity for the lay community to enhance their level of effort and commitment in their Dhamma practice.
Ajahn Dhammasiha discusses a wide range of options to increase one's 'bhāvanā' (mental cultivation), e.g.:
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Coming more regurlarly to the monastery
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Offering food, other requisites, or financial donations
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Staying as guest in the monastery on retreat
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Purifying one's observance of the 5 precepts
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Doing one day a month (usually around full moon) on 8 precepts, or perhaps even one day a week
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Determining to do regular evening/morning chanting
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Learning chanting by heart, at least parts, in Pāli or English
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Perhaps even studying Pali
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Studying the Suttas, the original teachings of the Buddha (in translation)
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Listening more regualrly to Dhamma Talks on Youtube, Spotify and so on.
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Making a resolution to sit formal meditation at least 30 min every day, or perhaps even one hour, or two hours (depending how much one is already regularly doing)
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Doing lots of walking meditation
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Determining: for these three months, whatever happens, whatever anyone may do, or not do, or say or write to me, I will not get angry. And even if I get angry, I will not speak any angry words...
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Many times the Buddha explains how the mind can unify in Samādhi via the following steps:
- Gladness (pāmojja)
- Rapture (pīti)
- Tranquility (passaddhi)
- Bliss (sukha)
- Unification of Mind (samādhi)
Ajahn Dhammasiha encourages us to put effort in meditation not just into sitting in a certain posture for a certain amount of time, but predominently make an effort to arouse gladness through training our perception to enjoy our meditation, to make it fun and a happy activity.
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Ajahn Dhammasiha was invited to share some Dhamma at Bandar Uttama Buddhist Society (BUBS), Kuala Lumpur, Malaysia.
He talks about the Noble Eightfold Path, one of the most fundamental teachings of the Buddha, that is known and acknowledged as essential in all Buddhist traditions, including Mahayana and Tibetan Buddhism. In fact, the Noble Eightfold Path is already included in the first discourse of the Buddha, the Dhammacakkappavattana Sutta, as it constitutes the fourth Noble Truth.
Ajahn puts special emphasis on cultivating the factors of the Noble Path in one's daily life:
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Right View/Opinion/Conviction
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Right Intention/Thought
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Right Speech/Communication
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Right Action
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Right Livelihood/Job
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Right Effort
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Right Mindfulness
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Right Samādhī
We should never think 'meditation' is only when we sit crosslegged in a formal posture.
We should never seperate 'our life' and 'our meditation practice'.
Instead, our life and our meditation should become one thing, one intergrated whole, in the sense of developing the factors of the Noble Eightfold Path continuously, in whatever we're doing.
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On occasion of Ajahn Chah's birthday on 18th June, we publish a Patitta chanting at Wat Pah Nanachat, recorded by Ajahn Dhammasiha during his last visit there. Wat Pah Nanachat was established by Ajahn Chah in 1975 as a monastery specially dedicated for the training of foreign (non-Thai) monks. Ajahn Sumedho served as the first abbot.
This recording took place as part of New Year Celebrations at midnight in the new Uposatha Hall/Sima/'Bot', with a large gathering of senior Western disciples of Ajahn Chah present.
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A Dhammatalk about recollecting the Sangha, one of the 6 recollection that the Buddha frequently encourages to develop:
https://www.dhammatalks.org/suttas/AN/AN11_12.html
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Ajahn Dhammasiha joins the Vesak Full Moon prgram at Amaravati. We chant the 'Dhammacakkappavattana Sutta', the first formal teaching of the Buddha after his attainment of supreme awakening, 'Setting in Motion the Wheel of Dhamma'.
Ajahn Amaro is leading the recitation, with the whole monastic community of some 40 monks, nuns, male and female anagārikas joining, plus many of the lay visitors participating in the event.
The full Pali text of the chant, as well as an Engllish translation, is in Volume two of the Amaravati Chanting boo, page 3ff:
https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-2-Web.pdf
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English Translation starts at 11:05
0:00 LPT Thai:Growing in our Dhamma Practice by supporting the Buddha Sasana
11:05 Aj M Engl Trsl:English Translation by Ajahn Moshe
21:20 LPT ThaiLPT about his practice as young monk, when his teacher encouraged him to meditate longer by meditating together with him.
Luang Por Tongdaeng Varapañño is the abbot of Wat Doi Phra Jao Ton Luang near Chiang Mai. He was born in Sakon Nakhon Province in the Northeast of Thailand in August 1954. At the young age of 13 he ordained as a novice with Luang Por Wan Uttamo. Some time later, he trained in the monastery of Luang Por Waen, Wat Doi Mae Pang. After his full ordination as a bhikkhu, Luang Por Tongdaeng's most important teachers were Luang Por Prasit, and Luang Por Plien of Wat Aranyavivek.
CLICK HERE FOR PHOTO GALLERY OF LUANG POR'S VISIT TO DHAMMAGIRIhttps://www.dhammagiri.net/luang-por-thong-daeng-gallery
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Luang Por Tongdaeng Varapañño is the abbot of Wat Doi Phra Jao Ton Luang near Chiang Mai. He was born in Sakon Nakhon Province in the Northeast of Thailand in August 1954. At the young age of 13 he ordained as a novice with Luang Por Wan Uttamo. Some time later, he trained in the monastery of Luang Por Waen, Wat Doi Mae Pang. After his full ordination as a bhikkhu, Luang Por Tongdaeng's most important teachers were Luang Por Prasit, and Luang Por Plien of Wat Aranyavivek.Luang Por Thong Daeng answers questions about the topics:
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Why did the teachers of the Buddha not realize the Dhamma even though they had developed strong Samadhi?
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How to develop loving kindness in daily life?
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Overcoming difficlties and pain in our meditation practice
CLICK HERE FOR PHOTO GALLERY OF LUANG POR'S VISIT TO DHAMMAGIRIhttps://www.dhammagiri.net/luang-por-...In addition to our Youtube videos, we usually publish about 2 new Dhammatalks/GuidedMeditations every week as audio podcast.All the latest podcasts, and some 300 earlier ones on a wide variety of subjects, are available on Spotify, Apple Podcasts/itunes, Castbox, Google Podcasts, and many other podcast apps.Just search for "Dhammagiri Buddhist Podcasts" on your favourite podcast app.
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Ajahn Dhammasiha shares how we can contemplate impermanence (Pali: Anicca) when we set out on a journey.We're all exited and look forward to what we're going to experience, whowe will meet. But then, after we have returned and the travels are over, only memories remain, which are slowly fading away. What appeared so important when we set out, is now just a distant memory.It's actually the same with a whole life.If we contemplate like that, we can let go, or at least we're not holding on so tightly, and we're not getting too much worried, exited or depressed about whatever may or may not happen.
Travel itinerary of Ajahn Dhammasiha 18 May to 12 July
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Ajahn Dhammasiha shares some information about his upcoming travels to Europe and Asia. If any of our global podcast audience likes to catch up personally, here's the dates in detail:
Thu 18 to 27 May Sumedharama, Lisbon, Portugal
10:40 am Arrival Lisbon, pick up to Sumedharama
Paying respects and spending time with our long standing Dhamma friend Ajahn Vajiro, who has provided support and advice to Dhammagiri in our early years.
More recently, he and local Sangha & laity have been working hard establishing the first Ajahn Chah monastery in Portugal.
Sat 27 to Wed 31 May Hartridge Buddhist Monastery
After meeting Ajahn Jutindharo many time in our Elders' Meetings, finally I get a chance to see his Hartridge Monastery. In 2020 they finished an inspiring meditation hall - can't wait to meditate/chant in that tranquil space.
31 May to 08 June Amaravati Buddhist Monastery
Always uplifting and educational to come back to the largest Western monastery in our tradition, and to connect with the large Sangha of Amaravati, and abbot Ajahn Amaro.
08 to 17 June, Germany, Berlin & Hannover for Father's 80th Birthday
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17 to 21 June, Germany, Muttodaya Waldkloster
Catching up with old 'kalyāṇa-mittas' (Dhamma friends) Ajahn Cattamalo and Ajahn Mettiko, and the local Sangha and international visitors at German 'Waldkloster' Muttodaya
22 to 28 June India, Dhammaram Delhi & Sangharama Monastery Land
There will be Dhamma program and meal offerings at the New Delhi Dhammarama Centre in Dwarka district. I believe more info will appear on their website closer to event, which you can access by clicking image below:
If conditions allow, we hope to visit the new monastery land 'Sanghārāma' at Adi Badri near Yamunanagar on 25/26 June, where Ajahn Jīvako together with a small, but highly dedicated Sangha are taking on the challenging task of developing the first forest monastery of the Ajahn Chah tradition in India.
Thu 28 June Morning Changi Airport, Singapore
06:10 Arrival Singapore Changi, SQ 403 from Delhi
Meeting with Ryan and other Dhamma friends, who offer breakfast at 'Jewel' Waterfall area.
10:15 Departure Singapore, SQ 112 to Kuala Lumpur
11:15 Arrival Kuala Lumpur KUL, Airport Dana and lift to BUBS Bandar Utama Vihara
Thu 28 June to 12 July BUBS Bandar Utama Vihara, KL
There will be Dhamma programs and meal offerings at Uttama Bodhi Vihara, and possibly at other Buddhist Centres in Kuala Lumpur.
Programs should become available on BUBS website later.
05 to 11 July Singapore, Palelai Buddhist Temple
Dhamma Programs & Meal Offerings, possibly including some other Buddhist Venues in Singapore as well. First time staying at Wat Palelai, who are celebrating their 60th anniversary this year.
However, old kalyāṇa mitta (Dhamma friends) from Wat Ananada will be catching up with me, too.
Details on Palelai website.
12 July Arrival back in Brisbane
06:55 am Arrival Brisbane, SQ 235 from Singapore
Should be enough time to easily reach the meal at Dhammagiri normal time 10:30 am
https://www.dhammagiri.net
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Luang Por Tongdaeng was so kind to perform for us the traditional ceremony of taking refuge in the 'Triple Gem' (Buddha, Dhamma & Sangha), and to observe the 8 precepts.
- Dr Lakmini is leading our lay community in requesting the Three Refuges and the 8 precepts from Luang Por
- Next, Luang Por recites 'Namo tassa...' (Homage to the Buddha) three times.
- The lay community repeats 'Namo tassa...' three times.
- Luang Por recites each of the 8 precepts in Pali, followed by the lay community repeating each precepts.
The Buddha recommended that laity keeps eight precepts on the 'Uposatha' holidays, marking the four moon phases (about once a week). Lay disciples of the Buddha are encouraged to dedicate these days to spiritual practice, avoiding any distractions and spending the day meditating, listening to Dhamma, visiting monasteries, and making good karma.
As our modern calendar doesn't follow the moon phases, at Dhammagiri we usually do our One Day Meditation Retreat with 8 precpts on the weekend: Every Saturday 07.30 am; and Sundays closest to the full moon at 09.00 am.
The eight precepts are more focussed on renunciation and developing meditation than the regular five precepts.
Although there's nothing 'evil' in eating in the evening, or listening to music, these activites still distract the mind, incline us to sensuality, and make the develpment of samādhi much more difficult.
English Translation of the Eight Precepts:
- "I undertake the training rule to abstain from intentionally killing any living being." (including animals, even insects)
- "I undertake the training rule to abstain from stealing."
- "I undertake the training rule to abstain from any non-celibate conduct."
- "I undertake the training rule to abstain from lying."
- "I undertake the training rule to abstain from alcohol or any drugs that cause intoxication and heedlessness."
- "I undertake the training rule to abstain from eating at the unsuitable time." ('unsuitable' in this context means from noon until next dawn, i.e. one eats only in the morning)
- "I undertake the training rule to abstain from dancing, singing, music, shows & entertainments, garlands, perfumes, cosmetics, make up, jewelry and adornments."
- "I undertake the training rule to abstain from high or luxurious seats/beds"
After the ceremony has concluded, Luang Por provides some instructions for the following session of silent meditation, translated by Ajahn Moshe.
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Vesak is the most important day in the Buddhist calendar.
We remember, commemorate, celebrate and rejoice in three main events in the Buddha's life, which all occurred on the Full Moon in May ('Visākhā'):
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Birth of the Bodhisatta in beautiful Lumbini grove
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Supreme Awakening ('Sammāsambodhi') under the Bodhi Tree at Bodh Gaya, at the banks of River Neranjana.
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Final Nibbāna ('Mahā-Parinibbāna') between the twin Sāla trees in the park of the Mallas'.
In this talk, Ajahn Dhammasiha describes the events leading up to the Buddha's final victory against greed, hatred and delusion, while meditating all night under the Bodhi Tree.
He relates the crucial insight that occurred to the Bodhisatta while he was practising austerities until he almost died: When the Bodhisatta collapsed from the extreme fasting he had done, he remembered how he had spontaneously attained the first jhāna (full samādhi) as a young child when left alone under a Rose-apple tree.
He realized that the happiness and bliss from samādhi is utterly free from sensuality and unwholesome phenomena.
He ralized that the happiness and bliss from samādhi is actually the path to full awakening, a crucial condition for liberating insight to arise.
The Bodhisatta abandoned the extreme of ascetic self-mortification, started eating suitable amounts of food, and regained sufficient strength.
Then he sat down under the Bodhi Tree and resolved:
"I will not break this posture, even if my blood and flesh dries out and only bones and skin remain, until I have experienced total release from suffering ...
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Luang Por Thongdang, Ajahn Dhammasiha, Ajahn Moshe, Ajahn Khantiko, Ajahn Moneyyo and Tan Niddaro recite auspicious Paritta during Luang Por's visit to Dhammagiri.
Luang Por is chanting in the 'Makhot' style prevelant in the Dhammayut Nikāya, which is noticably different from the 'Sangyot' style that is normally chanted in Mahānikāya, including Ajahn Chah tradition. Fortunately, Ajahn Moshe and Ajahn Khantiko are familiar with this recitation style, and the rest of us gently blend in at lower volume, giving quite a unique result.
For the paritta chanting, a bowl of water often is placed in front of the senior monk. A candle is fixed to the wall of the bowl, and then lighted during the chanting. It continues dripping wax into the water bowl while the recitation continues.
The thumbnail for this podcast is a photo of the resulting candle wax drippings in the water bowl after the chanting concluded (anumodanā to Ajahn Moshe for taking the pic on Luang Por's suggestion).
As you can see, quite unusually, the dripping wax formed an almost perfect spiral. Luang Por mentioned that he regards this as wholesome and auspicious.
Enjoy listening!
Despite some imperfections, I'm very happy with the recording. It's not easy to record audio in a live setting, even more so when the participating monks chant together for the first time, coming from different chanting traditions. I used one recording made with stereo mic capturing the full ambience in the Dhammahall, and mixed in a seperate second recording capturing only the four microphones in mono. I'm very glad about the resulting powerful and inspiring sound.
Photos from Luang Por Tongdaeng's visit to Dhammagiri here:
https://www.dhammagiri.net/luang-por-thong-daeng-gallery
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Responding to questions and comments of the audience, Ajahn Dhammasiha talks about falling asleep mindfully, directing awareness to the point of rising.
He addresses questions on the hindrance of sleepiness and laziness ('Thina-middha'), and how to arouse energy to overcome excessive sleeping
Ajahn talks about the relationship of pleasant feeling, desire, indulgence and the tendency of our mind to flow our into the world (and the www!) into sensuality ('Āsavā')
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We've put the English translation by Ajahn Moshe first, as our podcast audience are mainly English speakers.
You can listen to the complete Thai original from 38:20
Luang Por Tongdaeng Varapañño is the abbot of Wat Doi Phra Jao Ton Luang near Chiang Mai. He was born in Sakon Nakhon Province in the Northeast of Thailand in August 1954. At the young age of 13 he ordained as a novice with Luang Por Wan Uttamo. Some time later, he trained in the monastery of Luang Por Waen, Wat Doi Mae Pang. After his full ordination as a bhikkhu, Luang Por Tongdaeng's most important teachers were Luang Por Prasit, and Luang Por Plien of Wat Aranyavivek.
Luang Por encourages us not to miss the opportunity we have to practice the Dhamma, and to develop our heart with all the 10 foundations of making good karma ('Puñña-kirirya-vatthu').
He also answers several questions about meditation.
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Luang Por Thong Daeng, Ajahn Dhammasiha, Ajahn Moshe, Ajahn Khantiko and Tan Niddaro receive 'Sanghadāna' (Offerings dedicated to the Sangha of the four quarters) and receite the Pali verses of blessings, anumodanā (rejoicing) and sharing of merits.
- 00:00 Namo tassa... (Homage to the Buddha) by Lay Community - 3 times
- 00:30 Offering of 'Sangha-Dāna' (dedication of offerings to Sangha of the four quarters), Pali, Lay Community led by Devaka
- 01:12 Offering of 'Sangha-Dāna' (dedication of offerings to Sangha of the four quarters), English, Lay Community led by Devaka
- 01:56 'Apalokana Sangha-Kamma' (formal decision by sangha) to share Sangha offerings, Pali, recited by Ajahn Moneyyo
- 02:33 Apalokana Sangha-Kamma (formal decision by sangha) to share Sangha offerings, English, recited by Ajahn Moneyyo
- 02:48 Sharing of Good Karma with all Beings, Anumodanā (rejoicing in acts of generosity), and Blessing, Pali, chanted by Sangha led by Luang Por Tongdeang
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Luang Por Thong Dang provides very comprehensive Dhamma Guidelines during a one day meditation retreat at Dhammagiri Forest Hermitage.
Luang Por explains various skillful means to develop Dāna, Sīla and Bhāvanā (Generosity, Virtue and Meditation).
He encourages us to raise our heart to a higher cause, and to investigate the true nature of the present moment.
As our podcast is directed at an English speaking audience, we have put the English translation by Ajahn Moshe at the beginning, right after the formal invitation to teach Dhamma and Luang Por paying homage to the Buddha.
However, for the benefit of our Thai listeners (or Thai learners :), we have included the complete Thai version at the end, from 21:57
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The Buddha used the simile of a magic show for consciousness. In his time there were no movies yet, otherwise he may well have used watching movie or TV or Youtube as a simile.
Ajahn Dhammasiha talks about how truly mindfully watching a film usually means that we can't 'enjoy' it anymore. The moment we're aware that this is not real, this is just pictures on a screen, this is artificially produced by actors and director and lighting arrangements and so on, we can't 'buy into it' any more.
It's difficult to get frightened by the villian, cheer for the heroine, and hope for the cavallery to appear and save them all, if we conciouosly know this is only a movie produced by actors in a studio.
Or imagine they were to zoom out of a romantic scene in moolight, to show you the surrounding studio, mics, lights, camera, prop-up and numerous people standing around. All emotional effect would immediately be lost.
Similarly, if we observe the constructed nature of consciousness, how it arises based on contact of internal sense bases and external forms, sounds, fragrances, tasts, sensations and thoughts/ideas, we would lose or at least weaken our attachment to it.
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We hope for "Good Luck" and are worried that we may end up "unlucky". However, if we truly have confidence in the Buddha Dhamma, we know that there is actually no such thing as good or bad luck, there's only the results of Karma.
Nothing happens just by chance, it's always the outcome of our intentional action. Usually a combination of the Karma from actions a long time ago, even several liftimes ago, plus our very recent actions. In fact, the influence of our actions right now means that the law of Karma is not a fatalist teaching. Karma doesn't mean that our future is totally determined, because we have the freedom to choose our course of action right now. We can't change what we have done in the past, but we can change how we respond to the results of our actions here and now in the present.
If we experience hardship due to the karmic results of past unwholesome actions, we have to courses of action open how to respond:
- We may feel grumpy and react with anger and retaliate, thus creating the karmic causes for more suffering in the future
- Or we may react with patient endurance, equanimity, forgiveness, loving kindness and compassion, thus breaking the unwholesome cycle and creating the karmic causes for future happiness
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Ajahn Dhammasiha responds to a question about AI ('Artificial Intelligence').
He points out the most important difference between AI and a living human being, namely consciousness:
Even the most sophisticated and 'intelligent' AI is not conscious, it's not a living being.
A human being is more than the faculty of intellect. In particular, human beings can have a conscience, which AI completely lacks. Humans also have feelings, emotions. Humans can make decisions based on ethical standards, virtue and precepts they are committed to. AI doesn't have that ability. They can't feel compassion or loving kindness.
Even in a dictatorship, human beings may decide not to follow orders, but to act according to their conscience and ethical considerations. They may be committed not to kill, even in war, even if their own wealth, health and life are endangered.
Ajahn quotes several examples where single individuals, 'unsung heroes' who may be virtually unknown, have courageously acted against orders, solely based on their conscience, and prevented major bloodshed, and potentially even global nuclear war.
On the other hand, once robots/AI are making decisions affecing real human beings, these decisions wouldn't be restrained by any kind of ethics, precepts, standards of virtue, or conscience. We should never allow that to occur, because ethics, compassion, loving kindness and conscience need to guide any decision making.
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The Buddha teaches a gradual training. Most beings are not ready yet to completely let go of everything and end the circle of Saṃsāra, the endless wheel of birth and death.
First we can aim at improving our situation in Saṃsāra:
- By generosity and kindness
- By keeping precepts
- By having conviction in the efficacy of karma and the truth of rebirth
We accumulate good karma that will lead to a fortunate rebirth as human of deva.
Once we have secured that much, our mind is already purified to some extend, and we're now getting ready to end rebirth for good. Even the longest life in the most beautiful heavn is still impermanent.
So we contemplate the five groups of clinging (pañcupādānakkhandhā) and the six internal and external sense spheres (saḷāyatana) as impermanent, disappointing and not me or mine or self, so that the heart can let go of them completely and experience awakening, the end of any form of existence, the total freedom of Nibbāna.
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When we respect and admire a person, like for example the Buddha, when we revere a certain quality, like wisdom or compassion, our mind will incline into that direction. We gradually condition ourselves to become similar to the person or quality that we respect and worship.
The choice is ours, in which direction we wish to develop:
- If we respect and admire celebrities, sport, pop and music stars, we will gradually incline to the qulities they represent
- If we worship the Triple Gem, our mind will incline towards generosity, virtue, mindfulness, loving kindness and wisdom
It does matter who's picture we put on our phone wallpaper, or on our walls at home.
Let us choose wisely.
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Ajahn Dhammasiha shares some info about Luang Por Tongdaeng, who will visit Dhammagiri in three weeks time 23rd to 25th April, including a one day retreat on Sun 23/04.Luang Por is the abbot of Wat Doi Phra Jao Ton Luang near Chiang Mai. He was born in Sakon Nakhon Province in the Northeast of Thailand in August 1954. At the young age of 13 he ordained as a novice with Luang Por Wan Uttamo. Some time later, he trained in the monastery of Luang Por Waen, Wat Doi Mae Pang. After his full ordination as a bhikkhu, Luang Por Tongdaeng's most important teachers were Luang Por Prasit, and Luang Por Plien of Wat Aranyavivek.Ajahn Dhammasiha relates the story how Luang Por Pien was the first senior monk visiting Dhammagiri, only days after we had aquired the top section of our property, and how he made some amazingly accurate predictions about the future development of Dhammagiri.Ajahn Dhammasiha mentions that Luang Por Tongdaeng talked about reciting "Iti pi so Bhagavā..." a lot when he saw him last January to invite him to Dhammagiri. He actually said that "Iti pi so Bhagavā..." is the most powerful mantra of all. It is how the Buddha described his unique qualities himself, and they apply not only to our Buddha, but to all Buddhas whenever or wherever they arise. We can recieve great benefit from chanting "Iti pi so..." regularly and frequently, like e.g. 108 times in sequence."Iti pi so Bhagavā Arahaṃ Sammā-sambuddhoVijjā-caraṇa-sampannoSugato LokavidūAnuttaro Purisa-damma-sārathiSatthā Deva-manussānaṃBuddho Bhagavā ti""He, the Blessed One, is indeed the Pure One, the Perfectly Enlightened One;He is impeccable in conduct and understanding,the Accomplished One, the Knower of the Worlds;He trains perfectly those who wish to be trained;he is Teacher of gods and humans;he is Awake and Holy"(English translation as in Amaravati Chanting Book)
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The Buddha himself explained that the highest form of puja is to practise the Dhamma in line with Dhamma. The same applies to any teacher I know of, they all appreciate most if their students take their teachings on board and actually practise them.
We can use this fact to give us motivation to be more diligent in our meditatitve development. We reflect that by putting forth effort in our own bhāvanā:
- We offer a form of puja to the teacher far superior to any material offerings like flowers, incense and so on
- We express our gratitude in the form the teacher appreciates the most
- We provide the best possible motivation to the teacher to continue their difficult and demanding work in teaching, expounding, inspiring and encouraging students with Dhamma
Our Podcast is now also available on our own Dhammagiri Website, no need for any special app, you can listen in any browser:
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Ajahn Dhammasiha points out how Luang Por Liem in his recent Dhamma talks interprets terms like 'Going Forth' ('Pabbajjā'), or 'Generosity/Giving' ('Cāga'), in a deeper, more profound sense.Usually Pabbajjā means ordination as a novice, going forth from the houselife into homelessness. But Luang Por takes it deeper by suggesting the meaning of going forth, moving away from everything unwholesome, abandoning mental defilements. Similar, he interprets 'Cāga' not just as giving something as an act of generosity, but suggests it means giving away, letting go of attachments, anger and craving.
This generates a question from the audience:
"What is the Result of Letting Go?"
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- English translation first.
- Full Talk in Original Thai from 18 min 00 sec.
Luang Por Liem is the successor of Ajahn Chah as the abbot of Wat Nong Pah Pong, Ubon, Thailand. He is the leading senior monk of the whole international lineage of Ajahn Chah, and one of the most revered meditation masters of the Thai Forest Tradtion.
This talk was recorded at the public Dhamma sharing session with Luang Por after almsoffering and shared meal at Dhammagiri Forest Hermitage.
Luang Por provides us with a comprehensive teaching including many aspects of Dhamma, ranging form skilfull adaptation to new or challenging conditions in various countries, to his encouragement to make merit, protect our virtue, develop metta, contemplate the nature of our bodies, observe and recognize things as they are to correct deceptive views, and develop sati-paññā (mindfulness and wisdom) to fully cleanse our heart from all defilements, that we can reach our full potential as human beings, both for our own benefit and for the benefit of larger society.
Luang Por ends his Dhamma teaching with a short blessing, with the other six monks present all joining in.
An excellent translation was provided by Alex Oliver, who had been ordained as a bhikkhu for more than 10 years, serving for many years as the attendent monk ('upatag') and interpretor for Luang Por. He kindly came specially for this occasion, to help looking after Luang Por and providing very fluent and accurate ad-hoc translations.
It is not easy to serve as interpretor for Luang Por Liem, as he usually speaks for a long time without interruption, in this talk actually for about 45 minutes. The interpretor has to take notes while Luang Por is speaking, and then translate the entire talk from his memory supported by the notes he has taken.
As our podcast is aimed at English speaking audience, we have put the English translation first. There's just a few words in Thai at the beginning, to give everyone a feel for the original and Luang Por's voice and speaking style. However, for our Thai speaking followers, we have included the whole Thai original as well, starting from 18 min 00 sec.
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- English translation first.
- Full Talk in Original Thai from 22 min 17 sec.
Luang Por is the successor of Ajahn Chah as the abbot of Wat Nong Pah Pong, Ubon, Thailand. He is the leading senior monk of the whole international lineage of Ajahn Chah, and one of the most revered meditation masters of the whole Thai Forest Tradtion.
Luang Por encourages us to move away from all that's evil and unwholesome, to clearly understand the disappointing nature of sensuality, and to mindfully observe liking and disliking arising and passing away, so that we can detach and let go of all that burdens our heart.
This talk was recorded at the public evening session with Luang Por at Dhammagiri Forest Hermitage. An excellent translation was provided by Alex Oliver, who had been ordained as a bhikkhu for more than 10 years, serving for many years as the attendent monk ('upatag') and interpretor for Luang Por. He kindly came specially for this occasion, to help looking after Luang Por and providing very fluent and accurate ad-hoc translations.
It is not easy to serve as interpretor for Luang Por Liem, as he usually speaks for a long time without interruption, in this talk actually for about 45 minutes. The interpretor has to take notes while Luang Por is speaking, and then translate the entire talk from his memory supported by the notes he has taken.
As our podcast is aimed at English speaking audience, we have put the English translation first. There's just a few words in Thai at the beginning, to give everyone a feel for the original and Luang Por's voice and speaking style.
However, for our Thai speaking followers, we have include the whole Thai original as well, starting from 22 min 17 sec.
More about Dhammagiri Forest Hermitage:
https://www.dhammagiri.net/news
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https://www.youtube.com/@dhammatalksatdhammagiri8724
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https://tinyletter.com/dhammagiri/archive
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On Magha Puja, the full moon in March, 1,250 Arahant disciples spontaneously gathered around the Buddha in the Bamboo Grove Monastery in Rājagaha.
The Buddha then recited the 'Ovadapāṭimokka', a concise summary of his teaching and practice leading to awakening.
The second verse in this poem of only 16 lines starts with:
- "Khantī paramam tapo titikkhā..."
Usually translated as 'Enduring patience is the supreme ascetic practice'.
To emphasize the amazing power patience has in wearing away our 'kilesā' (= mental defilements of greed, hatred and delusion), Ajahn Dhammasiha here translates as 'Enduring patience is the greatest incinerator of defilements'.
Whenever life is tough, difficult, rough, unfair, it's a chance for us to develop khantī, patience.
And we should never underestimate how much we strengthen our character each time we patiently endure, and how much we undermine the kileasā.
Ajahn Chah always emphasized the importance of 'Ot Ton' = Patient Endurance a lot in his style of training.
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On Magha Puja Full Moon, in the first year after the Buddha's supreme awakening, 1,250 of his most outstanding Arahant discpiles gathered in a spontaneous assembly around the Buddha in the Bamboo Grave Monastery at Rajagaha. The Buddha then recited the 'Ovādapāṭimokkha' to them.
In just 16 lines of beautiful poetry, the Buddha summarized the most essential points or his teaching and the practice meditative practice leading to Nibbāna:
"Abstain from any evil deed
accomplish what is good and true,
And fully purify your mind -
That is what all the Buddhas teach.
Enduring patience is the best
of all ascetic practices;
The best of everything at all
is called Nibbāna by the sage.
If you cause harm to anyone
you can't be called a genuine monk!
Refrain from harming and abuse,
and strictly keep the Buddha's rules;
Be moderate when taking food,
and dwell alone in solitude
devoted to the Higher Mind -
That is what all the Buddhas teach."
In his Dhamma Talk, Ajahn Dhammasiha particularly emphasizes the central importance of non-violence. Total harmlessness, not to intentionally cause any harm or hurt by action or speech to any being is central to our Dhamma practice.
In particular, we have to protect our precepts, with the first one on not killing the very foundation of harmlessness.
Unfortunately, this precept is being severely undermined in our modern society, even in regard to humans, in three areas:
- "Euthansia" - The Buddha NEVER endorsed, encouraged or condoned the killing of humans in any way. Active euthanasia is breaking the first precept and can have severe karmic consequences
- Abortion - The Buddha did consider a fetus/embryo/unborn child to be a human being, and causing an abortion is breaking the first precept with all potential severe karmic consequences
- War - War propaganda tries to convince us that the 'enemy' is so evil, that killing them is actually a 'good' thing. The Buddha NEVER endorsed, encouraged or condoned the killing of anyone, however 'evil'. He encouraged mettā, Loving Kindness, even to our 'enemies' (Of course, mettā doesn't mean we consent or agree with any unwholesome actions. We do oppose them and try our level best to prevent them. But not by killing, and not based on emotions of hatred)
We have to protect our mind not to get deluded in above three areas, that we can continue our unwavering commitment to harmlessness, and maintain the first precept uncompromised.
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Mettā, 'Loving Kindness', is the intention of unconditional good will to all beings, without distinction or discriminatiton, without bargaining, without demanding anything back, without any expectations to be liked or thanked or reciprocated.
Whether cute koalas or ugly canetoads, whether friends & family or total strangers or even enemies, we aim to wish well to absolutely everyone.
Towards the end, Ajahn recommends to start our day with mettā meditation. Then go out and take on the challenge:
- "I dare you, show me what you've got, can you disturb my mettā in any way!"
We're not expecting that everyone will be nice to us, just because we're trying to develop loving kindness throughout the day. Quite the contrary, we're willing to accept any provocation or irritation as a challenge to our mettā. We take it on and are exited to see what challenge might come, so that we've got an opportunity to maintain and strengthen our loving kindness in difficult conditions.
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Ajahn Dhammasiha points out that Dhamma is not something we simply have to belief, to take on blind faith. Instead, all the teachings of the Buddha are open to investigation, and can be verified in our own experience.
In fact, the Buddha himself encouraged thorough investigation of his teaching. He himself said that experiential, true knowledge is superior to faith, and he is leading us to gain this experiential knowledge.
The hallmark of true sience is that it can be reproduced: Once a scientist publishes the experiments and results of his research in a scientific magazine, other scientists do not have to decide based on faith whether he's right or wrong. If they set up exactly the same experiment, and if they then get exactly the same results, they will KNOW that the proposed theory is true.
The teachings of the Buddha have been verified millions of times over the last 2,500 years by the personal experience of those who have realized the stages of awakening.
However, even if we're not yet at the stage in our practice where we can verify the full extend of the Buddha's insight, we can start by checking out some of the basic teachings:
For instance, the Buddha claimed that good karma, like generosity, is synonymous with happiness.
We can just try it out - let's do some kind, good and generous action, and then find out in personal experience what it feels like!
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Ajahn Dhammasiha reminds us that walking meditation is not in any way inferior to sitting meditation. Monks have realized full awakening while walking meditation, and some have even attained Parinibbāna (Nibbāna element without remainder at the 'Death' of an Arahant) while walking. The Buddha practised walking meditation a lot, and he walked over the whole central Ganges valley throughout his life out of compassion to spread the Dhamma. We all should practise walking meditation regularly, and if we so prefer, we can use walking as the main posture for our meditation.
Ajahn explains about the ideal length of the walking meditation path (20 to 25 paces), the best direction (roughly east-west), and encourages us to walk naturally, not in extreme slow motion.
There are two basic options how to cultivate walking meditation, and we can choose either of them:
- Using the sensation of walking (e.g. feeling the feet touching the ground) as the meditation object
- Walking is simply a posture, like sitting, but we take any of the meditation objects the Buddha recommended and attend to it while walking. For instance 'Buddho', or Loving Kindness (Mettā), or Mindfulness of Breathing (Ānāpānasati). Our mind is quite capable to manage the walking activitiy in the background, so to speak, and to mainly focus on the meditation object at the same time.
The Buddha himself mentioned five advantages of walking meditation:
- One gets trained in stamina and becomes able to walk long distances
- One gets trained in putting forth effort and to endure strenuous exertion
- One improves general health
- The food one ingests is properly digested
- Samādhi developed while walking does last a long time
Anguttara Nikāya/Numerical Discourses, Fives, #29
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Ajahn Dhammasiha encourages us to uplift our mind to a higher level, to better connect with Luang Por Liem during his visit in three weeks time. The purer our heart, the better we will be able to tune into profound teachings and comprehend them.
In Australia and many countries mobile networks are being upgraded to 5G. However, if our phone only has 4G capabilities, we won't be able to receive the super high speed of 5G. A 4G phone will only ever receive in 4G, it can't tune into the new 5G signal.
Similarly, if we wish to receive the full benefits of the teachings and presence of a visiting meditation master, we have to 'upgrade' our mind to a higher level.
How do we do that?
- Generating good karma ('puñña'), to brighten our mind and suffuse is with wholesome joy and happiness
- Observing the 5 precepts meticulously, to experience freedom from remorse ('avippaṭisāra'), clear conscience, and blameless happiness ('anavajja-sukha')
- Developing Samādhī ('unification of mind' / 'concentration') to free our mind from the five hindrances and increase the level of mindfulness ('sati') and awareness ('sampajaññā')
- Cutivating Right View ('Sammā-Diṭṭhi'), conviction in the efficacy of karma, confidence that there are beings that have freed their hearts from all defilements and fetters, and that total release, Nibbāna, can be experienced by ourselves if we follow the 8 fold noble path as expounded by the Buddha
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...
In this guided Meditation, Ajahn Dhammasiha leads us to recollect the community of awakened disciples of the Buddha. This meditation object was one of the moast frequently taught by the Buddha, especially to the lay community.
'Sangha' in the context of this meditation does not refer only to the monastic sangha, as the object of contemplation is all those individuals who have realized one of 4 stages of enlightenment ('phala'/'fruit'), or have their faculties matured to such an extend that they will definitely realize the corresponding stage of enlightenment in this life ('magga'/'path').
These are the 'Four Pairs of Persons', the 'Eight Kind of Individuals', whether monks, nuns, male of female lay followers. They are also known as 'Sāvaka-Sangha' (+Community of Awakened Disciples), or 'Ariya-Puggala' (= Noble Persons).
The ultimate aim of Sanghānussati is not just repetition of words in our mind, but the emotion of confidence, faith, devotion, conviction in the Sāvaka-Sangha. This emotion is associated with a wholesome joyful feeling, that we deliberately develop in our meditation until it grows into rapture and bliss. Once the rapture and bliss become powerful enough, our mind can drop the words of the mantra, and can unify in samādhi.
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Ajahn Dhammasiha shares his joyful experience of meeting senior monks and monastic kalyāna mittas (spiritual friends) in various forest monasteries during his recent travels in Thailand and Malaysia.
- He reports from Wat Pah Nanachat, the international Forest Monastery founded by Ajahn Chah in 1975
- Meeting Luang Por Liem, Ajahn Chah's successor as abbot of Wat Nong Pah Pong, currently the leading senior monk of the whole lineage of Ajahn Chah
- Visiting Ajahn Jundee's monastery Wat Ampawan
- Staying at Wat Marp Jan with Ajahn Anan
- Visiting Luang Por Tongdaeng at his monastery Wat Doi Phra Jao Ton Luang near Chaing Mai
- Two days with Ajahn Khantiko at his small hermitage Wat Doi Mongkolsathan in the mountains
- His one week stay at Wat Anandagiri with Ajahn Achalo
- And his time at SBS Sasanarakkha Buddhist Sanctuaty in Malaysia
In particular, he mentions some Dhamma advice he received from Luang Por Tongdaeng about dukkha vedana contemplation, and about repitition of the powerful mantra: "Iti pi so Bhagavā...".
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Ajahn Dhammasiha shares the fascinating story related by Ajahn Amaro of meeting an old Air Marshall who organized bombing campaigns in second world war.
Coming from a simple background, the retired Air Marshall told Ajahn Amaro that the only way to realize his dream of becoming a pilot in the 1930ies was by joining the Royal Air Force. He had no idea of actually fighting in a war, and was quite unaware of the political situation in Nazi Germany, and increasing signs of military confrontation in Europe.
When WW2 finally came, he quickly rose through the ranks due to his organisational talents, ending up in a position responsible for planning the British stategic bombing campaign against Germany, including the devastating attack on Dresden.
He related to Ajahn Amaro how after the war, he felt remorseful about the amount of death and destruction caused by the bombing, and made a point of personally visiting every German city he had planned to bomb.
He finally decided to dedicate the rest of his life to the task of trying his utmost to prevent any such war ever to happen again in the future.
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Auspicious recitation of Paritta ('Protective Verses & Blessings') at the inauguration of the new Uposatha Hall and Sima ('monastic boundary') at Wat Pah Nanachat, the international Forest Monastery established by Ajahn Chah in Ubon, Thailand.
The event was attended by Ajahn Dhammasiha and more than 100 monks in the tradition of Ajahn Chah. Many of the most senior Western disciples were present, including abbots of many monasteries worldwide:
- Ajahn Kevali - Abbot of Wat Pah Nanachat (hosting the event)
- Luang Por Pasanno (leading the chanting) - Retired abbot of Abhayagiri, California
- Luang Por Tiradhammo - Retired abbot of Dhammapala, Switzerland; and Bodhinyanarama, New Zealand
- Ajahn Amaro - Abbot of Amaravati, England
- Ajahn Nyanadhammo - Abbot of Ratanawan, Thailand
- Ajahn Jayasaro - Abbot of Marajina Hermitage, Thailand
- Ajahn Vajiro - Abbot of Sumedharama, Portugal
- Ajahn Jutindharo - Abbot of Hartridge Monastery, England
- Ajahn Khemasiri - Retred abbot of Dhammapala, Switzerland
- Ajahn Jayanto - Abbot of Jetavana, USA, New Hampshire
- Ajahn Kusalo - Abbot of Bodhinyanarama, New Zealand
- Ajahn Dhammasiha - Abbot of Dhammagiri, Australia, Brisbane
- Ajahn Sukhito - Abbot of Pu Jom Gom, Thailand
- Ajahn Ahimsako - Abbot of Cittaviveka, England
- Ajahn Mudito - Abbot of Suddhavari, Brazil
- (... many more, and many Thai abbots...)
May the numerous senior Ajahns chanting in this recording send you off into a fortunate, successful New Year 🎊;
and may your Dhamma practice blossom in 2023 with their blessings 😊
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Ajahn Dhammasiha encourages us to "be a good Santa".
A good Santa Claus will give all the gifts to the kids.
A bad Santa may cheat and keep the most expensive presents for himself.
Similarly, our task as followers of the Sakyan Sage is to not hold back, but to give absolutely everything away.
Not literally giving away, but letting go of absolutely everything:
Whether it's material objects, or relationships, loved ones, or our own feelings, emotions, thoughts, views, intentions, consciousness...
If we're a good Santa, we let go completely without holding back.
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In this guided meditation, Ajahn Dhammasiha uses Santa Claus as a metaphor for the process of emptying the mind.
Santa's job is to give gifts to all the kids for Christmas. He's working very hard to fulfill this task, travelling on his sleigh carrying a very big and heavy sack with all the presents. Similarly, our mind is carrying around the heavy load of all kinds of different emotions, feelings, moods, worries, desires, hopes, concerns, phantasies, images, thoughts... and so on.
When Santa takes the gifts out of his sack, his task is simply to give it away to the kid that requested that particular gift. Whether the gift is some beautiful doll, or some ugly monster, or some boring game, Santa is not getting involved at all:
- He's not terrified at the monster
- He's not attached to the handsome doll trying to keep it for himself
- He's not throwing away some yukky looking Ninja Turtle in disgust
Whatever he finds in the sack, he just acknowledges it and then gives it away to the kid it's meant for, without clinging or aversion to the gifts.
Similarly, whatever comes up in our mind, we just acknowledge it for what it is, but don't get involved at all. We don't attach to the pleasant stuff, we're not averse to the unpleasant mental objects, no liking, no disliking, no holding on. It's not our's anyhow, so we just give it all away, letting go, emptying our mind.
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Today, one of the visitors is a professor who is an expert on Shakespeare. He and Ajahn Dhammasiha engage in an interesting discussion about art, beauty and it's relationship to Dhamma practice as a Buddhist monk.
- Can a Buddhist monk still enjoy beauty, or would that conflict with the aim of abandoning all attachments?
- Does art always celebrates beauty, and present the world as something good and enjoyable?
Ajahn shares that his favourite works of art have always been those that induce a sense of 'nibbidā' (disenchantment) and 'semvega' (spiritual shock/urgency). Art that is not just celebrating life, but instead points us to the fundamental truths of impermanence, disappointment and suffering inherent in all conditioned phenomena.
Ajahn recites one of his favourite quotes of Shakespeare to illustrate this point:
"Tell me where is fancy bred,
Or in the heart or in the head
How begot, how nourished?
Reply, reply!"
"It is engender’d in the eyes,
With gazing fed;
and fancy dies
In the cradle where it lies. -
Let us all ring fancy’s knell;
I’ll begin it:
Ding, dong, bell.
Ding, dong, bell."
The Merchant of Venice, Act 3, Scene 2, Lines #65-74
If we take 'fancy' in the sense of 'craving', 'desire', Shakespeare uses the same approach as the Buddha. He's asking for the origin, the cause of craving. Where does craving come from, and how does it grow?
And just like the Buddha in the Mahāsatipaṭṭhāna Sutta, this little ditty points to the 'eye' and the act of 'gazing' as the source of suffering.
"Cakkhu loke piyarūpam sātarūpam, etth'esā tanhā uppajjamāma uppajjati..."
"The eye is dear and pleasurable in this world, and it is there where this craving arises..."
(Mahāsatipaṭṭhāna Sutta)
And then Shakespeare even suggets to ring the 'death-knell' for fancy/craving, i.e. to kill/abandon craving.
Where did Shakespeare get that from?
Was he perhaps a Buddhist in a past life?
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Ajahn Dhammasiha offers some reflections on the three characteristics of all conditioned phenomena, versus the three characteristics of the Unconditioned .
3 Qualities of all conditioned phenomena (sankhata-lakkhaṇāni):
- Coming into existence can be discerned
- Passing away can be discerned
- Change while persisting can be discerned
3 Qualities of the Unconditioned (asankhata-lakkhaṇāni):
- No coming into existence can be discerned
- No passing away can be discerned
- No change while persisting can be discerned
(Anguttara Nikāya/Numerical Discourses, Book of Threes, #47 & #48)
Both groups are very unequal:
Conditioned phenomena is ablsolutely everything a unenlightened person has ever experienced: Whether one's own body, or other bodies, or material objects; whether feelings or thoughts or emotions; whether forms or sights or fragrances... all arise and pass away and change, which means they are conditioned.
The only phenomenon that's Unconditioned is Nibbāna, the experience of total freedom in the heart of those that have fully realized the Dhamma and are liberated from craving and suffering.
From this follows, that all we really have to do in vipassanā meditation, is checking out whatever comes up in our experince, if it has any of the 3 qualities of conditioned phenomena. If we can discern arising or passing away or change, it's only a 'sankhāra', a conditioned phenomenon, and the task is to let it go.
Once we can let go of everything conditioned, we experience the Unconditioned, realization of the Dhamma, resulting in at least the first stage of enlightenment, stream entry (sotāpatti).
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Ajahn Dhammasiha shares the story of Angulimāla, the most infamous mass murderer ('terrorist') in the time of the Buddha. He had already killed 999 persons, and was wearing their thumb bones as a kind of macabre necklace, when the Buddha visited the forest that was his main haunt.
Once he had noticed the Buddha, Angulimāla rushed after him, trying to catch up. However, the Buddha used his supreme psychic powers in such a way that it appeared as if he was walking slowly and gracefully, but still moving too fast for Angulimala to reach him.
Exasperated, in the end Angulimāla cried out to the Buddha:
"Stop, Ascetic!"
The Buddha replied:
"I have stopped, please stop yourself, too!"
Puzzled, Angulimāla enquired what the Buddha meant.
After all, he was too fast for him to catch up, so how could he have stopped?
The Buddha explains that he has stopped harming any being, that he has completely stopped using any form of violence.
This simple teaching had such a profound impact on Angulimāla that he took refuge in the Buddha, completely abandoned his violent lifestyle, and even asked for ordination as a monk. The Buddha granted him ordination, and practising with supreme commitment and determination, Angulimala later fully realized the Dhamma and became an Arahant.
Ajahn points out that we often may feel hopeless, or not quite good enough, or have doubts and feeling of guilt about past mistakes - but compared to Angulimāla, whatever we have done wrong is probably much, much less serious. Therefore, if even such an extreme murderer could completely change his ways, it's certainly possible for us as well to overcome whatever bad things we may have done in the past!
You can read the whole story in:
Majjhima Nikāya / Middle Length Discourses
Sutta #86 "Angulimāla Sutta
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In this Guided Meditation, Ajahn Dhammasiha leads us to contemplate the forth foundation of mindfulness (4th Satipaṭṭhāna) in breath meditation (ānāpāṇasati):
- We breathe in and out contemplating & observing impermanence (anicca) not sure, not certain, unreliable
- We breathe in and out contemplating 'fading away' (virāga): both the fading away of external objects like sounds and thoughts, and also the fading away of desire, aversion, fear, liking and disliking, attachment - i.e. dispassion
- We breathe in and out contemplating ending, cessation (nirodha): both the cessation of external objects like sounds and thoughts, and also the ending desire, aversion, fear, liking and disliking, attachment
- We breathe in and out contemplating letting go (paṭinissagga)
Very important:
We do not contemplate the impermanence, ending and fading away of the breath. The breath is the anchor of our meditation, we can't let go of it.
Instead, we contemplate the impermanence, fading away and cessation of all the thoughts, images, memories, phantasies, worries, desires and aversions that constantly arise in our mind and distract us from the breath. Even if we can't let go of them yet, let's just imagine how they are fading away.
After the bell, it not quite over yet, as Ajahn adds some comments on using the same contemplations we used with the breath for our walking meditation.
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Ajahn Dhammasiha responds to a question:
"Is renunciation or non-attachment the better practice?"
Ajahn explains that both terms are often used largely synonymous, and that therefore it's not so much a question of 'either-or'. Both practices are concerned with 'letting go'.
But it's also possible to understand these two terms with different nuances of meaning.
On the one hand, one can 'renounce' something, even if one still has attachment to it. For example, someone may observe 8 precepts and not eat in the evening. He is 'renouncing' the evening meal for that day. However, he may still be attached to eating in the evening. It takes deliberate effort and determination to 'renounce' the evening meal, even though one would enjoy it, even though one is still attached to it.
The term 'non-attachment', on the other hand, usually implies that desire, craving and clinging to the evening meal are really gone. It doesn't require any effort anymore to 'renounce' it, as the attachment is no longer there.
Usually it's easier to develop real non-attachment by first renouncing. E.g. monks and nuns give up all their money before they ordain. But there may still be attachment, which even after giving it all up physically, takes a much longer time to truly overcome.
It's more difficult to cultivate non-attachment to things we can't fully 'renounce'. Like for example food, or our physical bodies. Without food we couldn't live, we have to take food while we practice, we can't 'renounce' all food. Instead, we have to cultivate non-attachment while we're still taking food every day. This is much more difficult, and there's a danger that we may delude ourselves into thinking we're not attached, even though we're actually are.
How deeply we're attached, we often only notice once we can't get the object of our attachment any more. Whenever possible, it's best to practice both, renunciation and non-attachment, together at the same time. First giving it away, or not indulging in it any more, and at the same time using wisdom to gradually abandon any remaining attachments.
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It's good to remind ourselves regularly of the final purpose of all our Dhamma practice. Whether it's offering dana, or keeping precepts, developing sense restraint, or watching the breath in formal meditation - in the end all of this should lead to letting go.
It's outright impossible to fix all problems in the external world, all issues with our own bodies, and all our relationships and interactions with other beings perfectly. Even if we do our best to make this world a better place, there will still be wars and conflict and sickness and death, as it has always been. The only real 'fix' is simply letting go of it all. Once the heart lets go completely of all conditioned phenomena, it will experience final release and permanent freedom from dukkha, independent from any external conditions.
Ajahn Dhammasiha also anwers a related question: Why is the mind jumping away from the meditation object, and how can we overcome this tendency.
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🔸️Intro (Ajahn Dhammasiha, MC)
🔸️Requesting Triple Refuge & 5 Precepts (Dr Mallik & Vijitha)
🔸️Taking Refuge in Buddha, Dhamma & Sangha (Conducted by Ajahn Dta Candavaṃso)
🔸️Committing to the 5 Precepts (Conducted by Ajahn Dta Candavaṃso)
🔸️Recitation of Paṃsukūla Sangha-dāna (Dr Mallik & Vijitha)
🔸️Offering of Robes & Forest Cloth to Sangha (All Sangha & Laity)
🔸️Sangha silently contemplates Paṃsukūla Robes (Sangha)
🔸️Recitation of "Kāle dadanti sappaññā..." - Offerings at Auspicious Occasion (Sangha)
🔸️Apalokana Sangha Kamma - Formal Decision of the Sangha to share Sangha Offerings for individual use (Ajahn Khantiko)
🔸️Anumodanā (Rejoicing) & Blessing (Sangha led by Luang Por Kalyano)
This year Ven Ajahn Kalyano and four other senior monks have kindly accepted our invitation to join us for the ceremony, giving us a Sangha of eight Bhikkhus:
🔶 Luang Por Kalyano & Ajahn Dta Candavaṃso from Buddha Bodhivana Monastery, Warburton near Melbourne.
🔶 Ajahn Saeang and Ajahn Varadhammo from Bodhisaddha Monastery, Wilton near Sydney
🔶 Ajahn Khantiko from Wat Doi Mongkonsathan Hermitage in Chiang Mai province
🔶️ Our own resident monks Ajahn Dhammasiha, Ajahn Moneyyo & Tan Niddaro
On the day of the ceremony we had a severe wether event, with torrential rains, storms, flooding, and the government issuing a warning to do only 'essential' travel. One of the two main roads to Dhammagiri was already flooded and impassable. Amazingly, some 150 people still came out to join, and they all thoroughly enjoyed it. With their hearts focussed on making good karma through generostiy, observing precepts, and listening to Dhamma, they didn't mind some physical discomfort from inclement weather. Even though the sky was grey 🌧 and raining, our hearts where sunny 🌞, bright, and joyful throughout the event 😊
We all received a beautiful teaching that out true happiness does not depend on external conditions, but on the quality of our heart. A heart filled with goodness and good karma is happy inside, even in adverse external conditions.
Please note ceremony above is not a formal Kathina, but an offering of 'Forest Cloth' (Pali: Pamsukūla) (Thai: Pah Bah), as conducted if less than 5 monks have spent the rains retreat at the monastery.
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Our Robe Offering Ceremony took place amidst torrential downpours, severe weather warnings and major flooding. Defying floods and storms, some 150 Dhamma practitioners still came out to Dhammagiri, determined not to miss this special opportunity for making merit, and to listen to teachings from our visiting senior monk Luang Por Kalyano.
Listening to the rain pouring down, and the frogs croaking, Luang Por takes up the theme of dealing with difficulties and problems. He encourages us to apply Dhamma to the challenges we continuously face in daily life.
He shares some fascinating stories of even worse flooding he had to cope with as a youg monk, when he stayed with Ajahn Piak at Wat Fa Kram, Lamlukka near Bangkok. The monks had to wade through deep water on their daily almsround, and occasionally would be completely submerged in water when stepping into the wrong spot. One day even a cobra was floating by close to where they washed their bowls. However, the monks could manage, as they used the difficult external conditions as a training to apply the principles of Dhamma in dealing with them.
When we take up and maintain the precepts, develop faith in the Tirple Gem, and purify our heart through generating puñña (good karma), we will find that Dhamma starts to permeate our life. The more Dhamma becomes part of our daily life, the more resilience our mind develops to face any difficulties. We apply wisdom (paññā) in dealing with every challenging situation, and reflect on the impermanence of all conditioned phenomena. Through seeing with wisdom we can let go of anger, irritation & frustation, and dwell with a calm and peaceful mind even amidst adversity.
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The formal 'Invitation to Teach Dhamma' ("Brahmā ca Lokādhipatī Sahampatī...) that you hear in the beginning, right before Luang Por's talk, has been recited very beautifully by Aoy.
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You can watch the whole event, including Luang Por Kalyano's Dhamma Talk, Paritta chanting by our sangha of eight monks, observance of Triple Refuge and 5 Precepts, and the formal offering of forest cloth, on our Youtube Channel here:
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
- Photos of Luang Por Kalyano and our Robe Offering Ceremony are available here:
https://www.dhammagiri.net/copy-of-images-of-dhammagiri
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At our Robe Offering Ceremony at Dhammagiri, Ajahn Saeng leads our Sangha of eight monks in the recitation of Paritta.
Paritta are teachings of the Buddha with particular auspicious or protective content, which are chanted by the Buddhist monks at special occasions.
The 8 monks chanting are, in order of seniority:
- Luang Por Kalyano, abbot of Buddha Bodhivana Monastery, Warburton near Melbourne
- Ajahn Saeng, Bodhisaddha Monastery, Wilton near Sydney
- Ajahn Dhammasiha, abbot of Dhammagiri Forest Hermitage, Brisbane
- Ajahn Dta Candavaṃso, Wat Nong Pah Pong, Ubon, Thailand / Buddha Bodhivana Monastery
- Ajahn Varadhammo, abbot of Bodhisaddha Monastery, Wilton near Sydney
- Ajahn Khantiko, Wat Doi Mongkonsathan Hermitage, Chiang Mai
- Ajahn Moneyyo, Dhammagiri Forest Hermitage
- Tan Niddaro, Dhammagiri Forest Hermitage / Amaravati Buddhist Monastery
Sequence of Chants
Minutes:Seconds of recording, and page numbers of Amaravati Chanting Book, Volume 2:
- 00:01 Requesting Paritta Chanting (Dr Mallik) p125 (this is the only one in Volume 1)
- 00:31 Invitation to Devas, Spirits, Angels, Ajahn Varadhammo, p32
- 00:55 'Namo tassa...' (Homage to the Buddha) p33
- 02:39 Going for Refuge p33
- 03:37 'Yo cakkhumā...' p34
- 06:16 'Namo arahato...' p35
- 07:32 Mangala Sutta (Highest Blessings) p38
- 10:49 Mora Paritta (Protetion of the Peacock) p45
- 12:50 Ratana Sutta (The Jewels - Shortened Version) p36
- 15:58 Mettā Sutta (Discourse on Loving Kindness - End Only) p41
- 16:58 Khandha Paritta (Snake Protection - 2nd Half Only) p43
- 17:43 Āṭānāṭiya Paritta, 'Vipassissa nam'atthu...' (Demon Protection - Introductory Verses Only) p47
- 19:26 Abhaya Paritta 'Yan-dunnimittaṃ...' (Fear/Anxiety Protection) p46
- 20:32 Qualities of Buddha, Dhamma, Sangha 'Iti pi so Bhagavā...' p44
- 22:19 Jaya Mangala, 'Bahuṃ sahassam...' (Verses of Victory) p50
- 26:11 Devatā Uyyojana, 'Dukkhappattā...' (Sharing with Devas/Angels)p51
- 27:17 Jaya Paritta, 'Mahā Kāruṇiko...' (Victory Protection) p52
- 28:55 'Bhavatu sabba-mangalaṃ...', Concluding Blessing p53
You can view or download the Amaravati Chanting Books Volume 2 and Volume 1 for free here:
- Volume 2: https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-2-Web.pdf
- Volume 1: https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-1-Web.pdf
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There are 7 conditions to make the teaching of the Buddha last a long time. At the same time, they support our own individual meditative development:
- Reverence and deference to the Buddha
- Reverence and deference to the Dhamma
- Reverence and deference to the Sangha
- Reverence and deference to the training
- Reverence and deference to Samādhī
- Reverence and deference to Diligence
- Reverence and deference to Hospitality
(Anguttara Nikāya/Numerical Discourses, Book of Sevens, #32 & #70)
As we have our first big event with visiting senior monks after a long time coming up, Ajahn Dhammasiha touches on the first six conditions only lightly. He focuses mostly on the last quality, Hospitality:
- When we make a wholehearted effort to welcome visiting Ajahns with friendlines, respect, and deference, the Ajahn will reciprocate by teaching the Dhamma to us wholeheartedly and with inspiration.
- Our own mind gains enthusiasm, joy and inspiration while we're doing all the preparations. The dedication we show with our hospitality has a purifying effect on our heart. The hindrances of sensual desire, aversion, sloth & torpor, restlessness and doubt are being suppressed. Our mind is bright and radiant in anticipation of the Dhamma we will here, and the meaningful ceremony we will all be conducting together.
- The mendicant lifestyle of the Sangha is preserved and encouraged by hospitality. In a hospitable environment monks are more inclined to travel, which will support harmony, belonging and connectedness of the international sangha.
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On the last full moon of the rains retreat (vassa) we're chanting the 2nd formal teaching of the Buddha, the Anatta-lakkhaṇa Sutta (Discourse on the Not-Self Characteristic), led by Ajahn Moneyyo, in the original Pali language.
This is a stereo recording, and you can get quite an immersive experience if you switch on 'surround sound' / '3D' on you loudspeakers, or use good around-the-ears headphones 🔊👂😊👂🔊
While listening to this discourse, the hearts of the first five disciples of the Buddha (Pañca-vaggiya) were totally released from all defilements as they realized Nibbāna.
Evaṃ me sutaṃ.
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati
Isipatane Migadāye.
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:
Rūpaṃ bhikkhave anattā,
rūpañca hidaṃ bhikkhave attā abhavissa,
nayidaṃ rūpaṃ ābādhāya saṃvatteyya,
labbhetha ca rūpe,
evaṃ me rūpaṃ hotu,
evaṃ me rūpaṃ mā ahosī ti.
Yasmā ca kho bhikkhave rūpaṃ anattā,
tasmā rūpaṃ ābādhāya saṃvattati,
na ca labbhati rūpe,
evaṃ me rūpaṃ hotu,
evaṃ me rūpaṃ mā ahosī ti.
Vedanā... Saññā... Sankhārā... Viññāṇaṃ anattā (...)
Taṃ kiṃ maññatha bhikkhave,
rūpam niccaṃ vā aniccaṃ vā ti?
Aniccaṃ bhante!
Yam panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā ti?
Dukkhaṃ bhante!
Yam panāniccaṃ dukkhaṃ viparināma-dhammaṃ,
kallaṃ nu taṃ samanupassituṃ:
"Etaṃ mama, eso'ham’asmi, eso me attā ti?"
No hetaṃ bhante!
Taṃ kiṃ maññatha bhikkhave,
Vedanā... Saññā... Sankhārā... Viññāṇaṃ niccaṃ vā aniccaṃ vā ti?
(...)
Tasmā tiha bhikkhave:
yaṃ kiñci rūpaṃ atītānāgata-paccuppannaṃ,
ajjhattaṃ vā bahiddhā vā,
oḷārikaṃ vā sukhumaṃ vā,
hīnaṃ vā paṇītaṃ vā,
yandūre santike vā,
sabbaṃ rūpaṃ:
"N'etaṃ mama, n'eso'ham’asmi, na me so attā ti!"
Evam etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Yā kāci Vedanā... Saññā... Sankhārā... Viññāṇaṃ...
(...)
Evaṃ passaṃ bhikkhave
sutavā ariyasāvako
rūpasmim pi nibbindati,
vedanāya pi nibbindati,
saññāya pi nibbindati,
saṅkhāresu pi nibbindati,
viññāṇasmim pi nibbindati.
Nibbindaṃ virajjati,
virāgā vimuccati,
vimuttasmiṃ vimuttam iti ñāṇaṃ hoti:
"khīṇā jāti,
vusitaṃ brahmacariyaṃ,
kataṃ karaṇīyaṃ,
nāparaṃ itthattāyā ti pajānātī ti.
Idam-avoca bhagavā.
Attamanā pañcavaggiyā bhikkhū
bhagavato bhāsitaṃ abhinanduṃ.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne
pañcavaggiyānaṃ bhikkhūnaṃ anupādāya
āsavehi cittāni vimucciṃsū ti.
Anattalakkhaṇa-suttaṃ niṭṭhitaṃ.
The text of the whole Sutta, encluding English translation, is available for free viewing or download in the Amaravati Chanting Book, Vol 2, page 15:
https://amaravati.org/dhamma-books/chanting-book-volume-two/
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On occasion of Pavāraṇā Full Moon, Ajahn Dhammasiha talks about the meaning and purpose of the 'Invitation Ceremony' ('pavāraṇā') the monks have to do at the end of the rains retreat.
All members of the sangha that have spent the retreat together invite each other for admonishment in case that any unsuitable behaviour has been seen, heard or suspected by their fellow monks. Although normally nothing is brought up at the ceremony itself, as any real issues are better sorted out beforehand, the ritual still serves as a powerful reminder that we should always welcome and constructive criticism.
The faculty of delusion hides our own mistakes from ourselves, we just can't see them objectively. Feedback from well meaning, wise friends is an excellent way to counter that delusion and correct oneself.
Ajahn also talks more generally about delusion, the conditioned nature of our views & opinions, and skillfull means to escape the 'catch 22' situation when dealing with delusion:
- If delusion is something we are not even aware that it's affecting us, how can we overcome delusion?
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In our meditation, we usually hope to find calm, happiness, bliss and enlightenment. But what we often encounter instead are all kinds of challenging and highly disagreeable mindstates. Defilements and distractions of all sorts assail the heart.
Ajahn Dhammasiha reminds us that these negative states are very normal to encounter in meditation. Unless we're someone with great pāramī, like Venerable Sāriputta, who's heart was was already very pure from practice in previous lifetimes, we have a lot of cleaning up to do in our mind.
In fact, that's exactly the point of our meditation: It's a little bit like tackling a really difficult and long delayed cleaning job. Finally getting into the attic or the basement room that hasn't been sorted for years. Or finally pulling the washing machine off the wall and cleaning out all the grime and mold behind and underneath it.
Similarly, a big part of meditation is to allow all the difficult stuff to rise into awareness, and then to consciously contemplate it as impermanent, not me, not mine, unsure, not my self. This process usually has to be repeated many times. Each contemplation will weaken the issue only slightly, and the process of overcoming it tends to be very gradual, taking numerous repetitions over many years.
Responding to a question, Ajahn points out that in case of severe trauma, it may not be possible straight away to follow the above process. The trauma may be too overwhelming. Rather than beneficially contemplating it, the mind may latch onto it and fully absorb into it, a form of 'wrong concentration' ('micchā-samādhī'). That may just reinforce the trauma, making it worse.
If that's the case, it's better not to focus the mind internally. One has to start by training the mind in external activities. We gradually brighten the mind and fill it with more goodness and happiness. It's better to interact, to make good karma in interaction with other beings. Whenever we do something good for others (kindness, generostiy), we make our mind happy and brighter. We develop wholesome self esteem. We keep precepts ('sīla'), not harming or hurting ourselves or any being.
Once the mind has been uplifted and lightened through kindness, good karma and virtue, it will gradually be able allow the trauma into awareness. The mind is now bright and confident enough to address the trauma with wisdom and insight, weakening and abandoning it step by little step.
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Ajahn Dhammasiha talks about Luang Por Kalyano's 60th birthday, and shares that he's really looking forward to having a senior monk visiting that he can bow to.
Contrary to attitudes common nowadays, having something to respect, and to express that in an external gesture, is actually very uplifting for our mind.
A member in the audience asks if bowing is still of benefit if one doesn't really feel anything, but is just following external convention?
In his response, Ajahn explains that we can get stuck in 'Sīlabbata-parāmāsa', the third of the ten fetters ('saṃyojana'), if we perform rituals perfuctory, in a superficial way without understanding. However, if we use the external form to develop the corresponding internal attitude and emotions, then rituals can be a strong support for our mental cultivation ('bhāvanā').
Conceit ('māna') and it's relationship to bowing and the delusion of self is also touched upon in the discussion.
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.
Mettā, Loving Kindness, is the intention of unconditional good will to all living beings, without distinction or discrimination, without expectations or demands. Simply wishing well to absolutely everyone.
It includes all humans, whatever nationality or race or ethnic background. But it also includes animals, cute koalas just as much as ugly cane toads. It includes non-human, invisible beings, like ghosts and spirits and angels/devas.
We extend mettā in all directions, we try to make it 'appamañña-vihāra', an unlimited, unrestricted, infinite abode for our mind.
We include those we like just as much as those we have difficulties with.
And, very important, we include ourselves in our unconditional loving kindness as well.
We mindfully notice how pleasant it feels to wish others well. In contrast, we mindfully notice how unpleasant anger feels, and how much it burdens ourselves. Understanding thus, we let go of anger, and develop loving kindness instead. And immediately, we're the first beneficiary of our loving kindness ourselves: it just feels really good to wish well to everyone.
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.
Ajahn Dhammasiha leads an introduction to Mettā Meditation, 'Loving Kindness'.
Mettā is the intention of unconditional good will to all beings, without distinction, without expectations, without conditions, same to absolutely everyone.
To start off, we choose one being that we like a lot, where we find it really easy to wish them well. That could even be an animal (in case we feel grumpy to all humans 😉)
We then repeat a simple formula in our mind, like a Mantra:
- "In gladness and in safety, may you be at ease"
We mentally repeat these words without stopping, continuously. If we get distracted by thoughts, worries, emotions, phantasies, we mindfully notice and bring our attention back to our little mantra.
However, what Loving Kindness is really about is not the words we're saying, but the intention, feeling and emotion connected with these words. Repeating the words is simply a tool, a technique, to get the feeling of mettā going. That beautiful, uplifting and joyful emotion is the real aim of our meditation.
Once we can actually feel mettā while reciting the mantra, we already have made our first major breakthrough in our loving kindness meditation 😊
Once we really experience the emotion, it's not so difficult to now include more beings.
Ajahn Dhammasiha recommends to widen our mettā now to all humans in the Dhammahall.
Once we can feel the same emotion for everyone in the hall, we have to make sure to actually include ourselves. Counterintuitively, that can be one of the hardest for many people, fully wishing thenselves well.
When we can sustain the emotion of unconditional good will including to ourselves, we can now expand our mettā in two ways:
- Including more and more beings, like animals, spirits, angels/devas. Including those we like and those who we don't like, even those who have harmed us. Including all nationalities, all races, all religious backgrounds, all social classes - simply everyone whether saint or sinner, stupid or smart, deluded or enlightened
- Expanding in space: Up and down, front and back, all around. Including the neighbours, the whole city, the country, the whole earth and into space, Mars and Venus, until the furthest Galaxies. We imagine radiating our loving kindness throughout the expanse of the whole universe
Finally, we sustain the emotion of unconditional good will by including all beings without distinction, whoever they are, anywhere in the universe, embracing them all with our mettā.
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Ajahn Dhammasiha presents the story of Ven Mahākassapa's first encounter with the Buddha.
[Saṃyutta Nikāya / Connected Discourses, 16. 'Kassapasamyutta', #11]
While walking along the road from Rājagaha to Nālanda, Ven Mahakassapa sees the Buddha sitting under a tree close to the road. Although he has never seen him before, and doesn't know about his teaching, he still recognizes him immediately as his spiritual teacher. He walks up to the Buddha, prostrates himself at his feet, and declares himself as his disciple.
The Buddha accepts him, and straight away ordained him as a Bhikkhu by means of an exhortation.
It's fascinating that we still have this original first teaching to one of the greatest disciples available today!
It's also intruiging how simple and down to earth the Buddha's instructions are. Which shows that even the meditation instructions to individuals of highest spiritual abilities and pāramī are not necessarily complicated or abstruse.
This great disciple initially received only the three following instructions from the Buddha:
- Train yourself to set up a keen sense of shame and conscience to senior, middle and junior monks.
- Train yourself, whenever you listen to the Dhamma connected with the wholesome, that you listen with full attention, with eager ears, keen to compprehend the meaning, completely inclining your mind to it as a matter of vital concern.
- Train yourself to never slacken in deveoping mindfulness of the body connected with joy ('sātasahagatā').
Ajahn Dhammasiha points out that even the foremost disciple of the ascetic practices ('dhūtanga') is here explicitly instructed to develop joy as an essential ingrediant in his meditation.
A short time later, the Buddha even exchanges his old, threadbare, hempen robe with Ven Mahākassapa's much nicer patchwork robe. No other disciple received that favour. In accepting the Buddha's robe, Ven Mahākassapa symbolically accepted the maintenance of the ascetic 'dhūtanga' practices.
Finally, wearing the Buddha's robe is a powerful symbol for the crucial role Ven Mahākassapa assumed after the Buddha's Parinibbāna, when he organised the first council and oversaw the collection and preservation of the Sutta and Vinaya Pitakas.
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Mindfulness of Breathing, Ānāpāṇasati, was the Buddha's own favourite meditation. Ajahn Dhammasiha provides an introduction how to gradually settle our mind onto the breath:
- The past is gone. The future has not yet come. We let go of past and future and settle down here and now, observing what arises in the present moment: 'Now is the Knowing!'
- We don't pay attention to external sense impressions, we let go of the outside world and turn our attention inside our own body and mind.
- We become aware of our physical body. Not by thinking about it, but by directly feeling, directly experiencing the body from inside.
- We appreciate that we can simply sit quiet and motionless, that we don't have to move the body, don't have to think. We're content with stillness.
- When directing our attention inside, feeling our own physical body, in the present moment, sitting still - how could we not notice the breath? Breathing is the most prominent activity that's still going on.
- We're mindful of the breath. We feel every outbreath. We experience every inbreath. We're aware of every single in and outbreath.
- We feel our whole physical body while we breathe in. We're aware of our whole physical body while we breathe out.
- We relax our body with every in and outbreath, calming and soothing the body while we breathe.
- We breathe in joyfully. We breathe out happily. We enjoy our meditation with every in and outbreath.
- We brighten our mind with each inbreath. We become more awake, more aware, with every outbreath.
We gradually allow three qualities to develop and unfold naturally:
- Calm, Quiet, Relaxation
- Joy, Happiness - even Rapture and Bliss
- Awareness, Mindfulness - the Mind becoming Bright and Radiant
We understand that these three qualities are extremely wholesome and beneficial. We're not afraid of that tranquillity, joy and brightness, but allow our mind to get carried away into blissful, internal unification, Samādhī 😊
After the bell, Ajahn Dhammasiha encourages us to look back and review our meditation. Obviously, not everyone will always go the full way into rapture and bliss. Instead, it's much more common to experience lots of struggles with an unruly mind.
However, if we compare our mindstate now with our mindstate before the meditation:
- Can we see at least some increase in calm, joy and happiness?
If so, our Samatha/Samādhī meditation is going in the right direction!
(This guided meditation is directed more towards Calmness/Samatha/Samādhī. For a focus of Breath Meditation on Vipassanā/Wisdom/Insight, refer to other relevant guided meditations by 'Dhammagiri Buddhist Podcasts')
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Ajahn Dhammasiha offers reflections on the Ādittapariyāya Sutta, the 'Discourse on Burning', known as the third formal teaching of the Buddha.
In this discourse, the Buddha challenges his audience with the shocking statement that the whole universe of our conscious experience is literally on fire. All six senses are burning with the fire of desire, hatred and delusion; they are burning with rebirth, decay, death; they are a conflagration of grief, lamentation, pain, frustration, depression and despair:
🔥 👀 🔥
🔥 👂 🔥
🔥 👃 🔥
🔥 👅 🔥
🔥 🤸♂️ 🔥
🔥 💭 🔥
Ajahn points out that saddhā (faith/confidence/conviction) in the final goal of Nibbāna is a necessary condition to use such a challenging teaching beneficially. If someone believes the world of the senses is all there is, they will find this teaching of the Buddha discouraging, even depressing. But if we are convinced that an escape out of the fire exists, the teaching will not discourage us, instead it will provide us with the determined motivation required to escape the conflagration by means of vipassanā, insight.
🚒 ⬅ 🏃♀️ 🔥
If we trust that we can get out of the fire, and follow the instruction to wisely reflect on the suffering our world of subjective conscious experience inevitably entails, we will experience disenchantment (nibbidā) to this whole world of impermanent, disappointing phenomena. Disenchanted, all desire fades away, and we feel dispassion. Dispassionate, the heart experiences release by letting go of all six senses and their objects. That relase experienced in the heart of the enlightened beings is the safe place outside the fire, the escape out of the conflagration.
Ajahn points out the danger of mistaking aversion for disenchantment. Any average person can easily experience aversion when reflecting on the evils of our world. But aversion is an unwholesome, unbeneficial mindstate based on defilements. Disenchantment (nibbidā) on the other hand is a result of seeing things as they truly are, based on wisdom and insight, and is extremely beneficial as it leads us to the experience of release, Nibbāna.
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Ajahn Moneyyo leads the community at Dhammagiri on the Full Moon Practice Day in chanting the 'Ādittapariyāya Sutta' / 'Fire Sermon' in the original Pali language.
This is a stereo recording, and you can get quite an immersive experience if you switch on 'surround sound' / '3D' on you loudspeakers, or use good around-the-ears headphones 🔊👂😊👂🔊
The 'Discourse on Burning' is considered the third formal teaching of the Buddha. It is distinguished by the highest reported number of attainments:
1,000 monks attained total release, Nibbāna, while listening to the Buddha teaching.
"Evaṃ me sutaṃ:
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhu-sahassena.
Tatra kho bhagavā bhikkhū āmantesi:
Sabbaṃ bhikkhave ādittaṃ.
Kiñca bhikkhave sabbaṃ ādittaṃ.
Cakkhuṃ bhikkhave ādittaṃ,
rūpā ādittā,
cakkhuviññāṇaṃ ādittaṃ,
cakkhusamphasso āditto,
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ
sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā,
tam pi ādittaṃ.
Kena ādittaṃ?
Ādittaṃ rāgagginā dosagginā mohagginā,
ādittaṃ jātiyā jarāmaraṇena,
sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi."
(Same for all six senses 👀 👂 👃 👅 🤸♂️ 💭 )
Sotaṃ ādittaṃ, Ghānaṃ, Jivhā, Kāyo, Mano...
"Evaṃ passaṃ bhikkhave sutvā ariyasāvako
cakkhusmiṃ pi nibbindati,
rūpesu pi nibbindati,
cakkhu-viññāṇe pi nibbindati,
cakkhu-samphasse pi nibbindati,
yam-p'idaṃ cakkhu-samphassa-paccayā uppajjati vedayitaṃ
sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā
tasmiṃ pi nibbindati."
Nibbindaṃ virajjati,
virāgā vimuccati,
vimuttasmiṃ vimuttam iti ñāṇaṃ hoti,
khīṇā jāti,
vusitaṃ brahmacariyaṃ,
kataṃ karaṇīyaṃ,
nāparaṃ itthattāyā ti pajānātī ti.
Idam-avoca Bhagavā.
Attamanā te bhikkhū Bhagavato bhāsitaṃ abhinanduṃ.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne
tassa bhikkhu-sahassassa
anupādāya āsavehi cittāni vimucciṃsū ti.
Ādittapariyāya-suttaṃ niṭṭhitaṃ.
"Thus have I heard:
At one time the Blessed One was staying near Gayā at Gayā Head togetherwith a thousand bhikkhus.
There the Blessed One addressed the bhikkhus thus:
‘Bhikkhus, the All is burning.
And what, bhikkhus, is the All that is burning?
‘The eye, bhikkhus, is burning,
forms are burning,
eye consciousness is burning,
eye contact is burning,
the feeling that arises from eye contact,
whether it is pleasant, painful, or neutral,
that too is burning.
Burning with what?
I declare that it is burning with the fire of desire, the fire of hatred, and the fire of delusion;
it is burning with birth, ageing, and death,
with sorrow, frustration, pain, depression, and despair!"
(Same for all six senses 👀 👂 👃 👅 🤸♂️ 💭 )
Disenchanted with the ear...
Nose, Tongue, Body, Mind...
‘Seeing thus, bhikkhus,
the wise noble disciple
becomes disenchanted with the eye,
disenchanted with forms,
disenchanted with eye consciousness,
disenchanted with eye contact,
and the feeling that arises from eye contact
whether it is pleasant, painful, or neutral,
that too they become disenchanted with.
Becoming disenchanted, their passions fade away;
with the fading of passion the heart is released;
Released, there comes the knowledge of release:
'Birth is destroyed,
the goal of the holy life has accomplished,
the job is done,
there is no more rebounding to this world.'
(...)
Full text available here, page 24:
https://amaravati.org/dhamma-books/chanting-book-volume-two/
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The 'Discourse on Burning', also known as 'Fire Semon', is considered the third formal discourse of the Buddha. It is distinguished by the highest reported number of attainments: 1,000 monks attained total release, Nibbāna, while listening to the Buddha teaching.
The Buddha starts this discourse with the challenging claim that the whole world is on fire! 🔥
But what is meant by 'world'/'universe' in the discipline of the Noble Ones?
It is the world of our subjective, conscious experience.
It is the Universe of:
👁 Eye, Forms, Eye Consciousness, Eye Contact;
👂 Ear, Sounds, Ear Consciousness, Ear Contact;
👃 Nose, Fragrances, Nose Consciousness, Nose Contact
👅 Tongue, Flavours, Tongue Consciousness, Tongue Contact
🤸♂️ Body, Bodily Sensations, Body Conciousness, Body Contact
💭 Mind, Ideas, Mind Consciousness, Mind Contact
And the feeling that arises with sense contact as condition, whether pleasant of painful or neutral, that is also part of 'the All' of subjective conscious experience.
And this whole universe is one gigantic conflagration. This whole world of the six senses is burning with the fire of desire, the fire of hatred, the fire of delusion. On fire with birth, decay, death, disappointment, loss, pain, suffering, frustration, depression and despair.
However, fortunately an escape is possible from this burning world. We can go beyond this conflagration, and experience the state of supreme coolness, the extinction of the fire burning us, Nibbāna.
While listening to the Buddha, the 1,000 monks contemplate and clearly see see the whole of subjective experience as one blazing mass of fire burning us. Seeing and contemplating thus, they experience 'nibbidā', disenchantment. Feeling disenchanted, desire and passion fades away. From the fading of passion, they experience release. When their hearts is released, the knowledge of release arises:
"Rebirth is finished, the goal of our practice has been attained, the job is done, there's no more rebounding to this world!"
However, this contemplation is a very advanced form of vipassana (insight-meditation). If we start feeling depressed, fearful or dejected while contemplating the world being on fire, instead of experiencing dispassion and release, we have to understand that we're not yet able to contemplate as intended by the Buddha. In that case, we have to go back to our samādhi (concentration) practice, to make our mind bright and happy again, before returning to the contemplation of dukkha.
The text of the whole Sutta is available for free viewing or download in the Amaravati Chanting Book, Vol 2, page 24:
https://amaravati.org/dhamma-books/chanting-book-volume-two/
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Ajahn Dhammasiha responds to a question in the audience: "How can we resist Desire?"
- Is it enough to simply mindfully watch disire arising and passing away in our mind?
- And what if it does not pass away any time soon, and is in danger to overwhelm us?
There are several other interesting questions as well:
- How to establish regular meditation practice when our lives are very busy?
- What is the true meaning of taking refuge in Buddha, Dhamma and Sangha?
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.
Vipassana comes from the Pali verb 'Vipassati' = 'to see clearly'.
To practise Vipassana, we have to train ourselves to watch as a neutral, uninvolved, observer. We can't interfere or manipulate things we observe, just as a researcher can't manipulate the experiment, if he wants to really find out how reality works.
However, there are certain areas, certain features of reality the Buddha is pointing us to. They are there all the time, we don't have to create them, they are part of nature. But we overlook them constantly due to delusion, and if the Buddha points out where to direct our 'Clear Seeing' towards, then it's easier to finally recognize what has been always there, but hidden but defilements:
- Anicca - Impermanent, unreliable, unsure
- Dukkha - Ultimately disappointing, suffering
- Anattā - Not Self, not me, not mine
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Our culture encourages activity, going out and doing something. We're constantly busy managing our lives, trying to control our environment, trying to influence the behaviour of other persons.
In this Dhamma talk, Ajahn Dhammasiha encourages us to give more attention to the quiet, passive quality of observing. Not interfering at all, but to mindfully know, to be aware of whatever is happening. In particular, to be aware of whatever is happening inside our mind.
- What kind of feelings and emotions do I experience right now?
- What are my intentions, perceptions and thoughts?
- What are the cuases and conditions for these feelings and emotions to arise?
- Are the beneficial to me and others, or are they perhaps harmful?
- Are they wholesome, generating good karma, or perhaps unwholesome?
We have to learn to be almost brutally honest with ourselves. We train to "see things as they really are" ('yathā-bhūta-ñāṇa-dassana'), not how we would want them to be, or how society would like them to be, or how our delusions present them to us.
And we specifically look at those aspects of conditioned reality the Buddha directed us towards:
- Anicca = Impermanent/unreliable/not sure
- Dukkha = Suffering, unsatisfactory, unable to provide lasting happiness
- Anatta = Not Self, not me, not mine
Once we see with wisdom in our own direct experience ('vipassana') that all conditioned phenomena ('sankhārā') exhibit these three characteristics, our heart will let go of sankhāras, and experience the Unconditioned - Release, Peace, Freedom, Nibbāna.
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Ajahn Dhammasiha provides some advice for those who are just starting their meditation practice:
- If sitting crosslegged is too difficult, just sit on a chair or stool
- Do lots of walking meditation, if you feel restless or struggle with the posture
- Try to maintain mindfulness ('sati') not only in formal meditation, but throughout the day
- Purify your practice of virtue ('sīla') by keeing the five precepts consistently
- Do act of kindness and generosity to generate plenty of good karma to brighten the mind and make it happy.
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One of the deepest delusions of all is the sense of 'Self' ('Attā'), 'I', 'me' and 'mine'. Whenever we identify with anything at all as I, me, mine or Self, it will inevitably lead to disappointment and suffering.
Consequently, if we want to abandon pain and disappointment, we have to abandon the illusion of Self and ownership. To help us see through the delusion of Self, the Buddha recommends us to look at the inherent contradictions of the concept of Self. For instance, Self and ownership imply control. It dosn't really make sense to claim anything as 'me' or 'Self', if I havn't got any control over it.
A particular strong identification is usually with our thinking: "I am the thinker"
Another one is with our decisions and actions: "I am the doer"
And when we meditate, of course, it's: "I'm the meditator".
Ajahn Dhammasiha encourages us to observe how our meditation becomes stressful, and usually doesn't go anywhere, the moment we cling to the illusion "I am the one doing my meditation".
Straight away we also have:
- I'm a good meditator
- I'm a hopeless meditator
- I'm a better/worse/equal meditator than this other person
So we get all this comparing, all this conceit, and the resulting arrogance or dejection. We get trying hard with will power, or giving up due to feeling incapable.
On the other hand, if we see through the illusion, we will simply observe phenomena arising and passing away in our meditation according to conditions. We skilfully respond by stopping the unhelpful conditions, and developing the beneficial ones, without concerning ourselves with self, me and mine.
Straight away the meditation becomes much smoother, much less stressful, easy and effortless.
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One of best known features of the Dhamma is the teachings on 'Anattā' ('not-Self' or 'non-self'). It is rightfully regarded as one of the hallmarks of the Buddha's teaching, something that distinguishes it from all other spiritual or philosophical doctrines and religious beliefs.
And yet, there is considerable bewilderment as to the exact meaning of anattā, even among knowledgeable, well practised Buddhists, or in scholarly discussions. For instance, one can often hear the opinion that the Buddha teaches that "there is no self".
But did the Buddha ever literally say: "there is no self"?
There is at least one occasion where the Buddha is asked point-blank by the wanderer Vacchagotta whether an Attā exists or whether it does not exist:
"kiṃ nu kho, bho Gotama, atth'attā ti? ... kiṃ pana, bho Gotama, natth'attā ti?"[Saṃyutta Nikāya 44.10 = Connected Discourses 44.10]
Fascinatingly, the Buddha refuses an answer to either question, but instead remains silent.
And there is another quote where the Buddha explains that anyone who clings to either of the following two views as true and absolute:
*"My self exists" ("atthi me attā ti")
"My self does not exist" ("n'atthi me attā ti")*
[Majjhima Nikāya #2 'Sabbāsavasutta' = Middle Length Discourses #2 'All the Taints']
has "gone into the thicket of views, the desert of views, the contortion of views, the vacillation of views, the fetter of views".
So what, then, does the Buddha teach regarding self?
He teaches that:
***"all phenomena are not self".
"Sabbe dhammā anattā"***
[e.g. Dhammapada Verse 279]
He teaches that form is not self, feeling is not self, perception is not self, volition is not self, consciousness is not self. He teaches that the eye is not self, forms are not self, ear, sounds, nose, fragrances, tongue, flavours, body, sensations, mind, ideas are not self.
Some may object that this is merely splitting hairs. They may feel that there is virtually no difference between saying that there is no self, and saying that all phenomena are not self. But it's a huge difference. The statement "there is no self" is building up a merely intellectual opinion, it is establishing a doctrine which in itself becomes ground for clinging, and immediately puts one in direct conflict with anyone who believes the opposite, that "there is a self".
On the other hand, to state "phenomena are not self", or "form is not self" is aimed at letting go. It's not an attempt at philosophical speculation, the development of views and opinions in one's head. Instead, it is a meditation instruction, it is a tool to be used to abandon attachment. The Dhamma is not trying to establish 'absolute' truth by means of words, thoughts and notions. It's not an abstract philosophy. Instead, it's a pragmatic instruction that is applicable ('opanāyika') to our personal situation, a medicine to treat the suffering we feel in our heart. It's whole purpose is simply to induce letting go. Once we contemplate and clearly see form, feeling, perception, intention and consciousness as not self, not me, and not mine, the heart lets go of them.
With this insight, the whole delusion of self is destroyed and abandoned for good, as it is impossible for the delusion of self to be established anywhere else than on these 5 groups of clinging. In fact, it's quite impossible to even meaningfully express an intellectual view of a self other than in reference to them.
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In this guided meditation, Ajahn Dhammasiha encourages us to use the breath as anchor for our awareness, and then to apply 'Anatta-Saññā' / 'Perception of Not-Self' to all the various thoughts, images, worries, phantasies bubbling up in our mind.
Whatever distracts us from the breath, whether it's plans for the future or little traumas from the past, whether it's sensual images or restless thinking, we do not fight with them, we do not try to suppress them. Instead, we just see them as "N'etaṃ mama, n'eso'ham asmi, na me so attā ti" / "This is not mine, this is not me, I am not this, this is not my self".
We can apply not-self even to the breath itself.
We can apply not-self even to the process of meditation: "I am not the meditator!"
When we don't regard any of these as me, mine or self, the 'distractions' are no longer a problem, they just move through, arise and fade away all on their own.
If we are not the meditator, not the one 'doing' the meditation, suddenly meditating becomes to easy, everything's cruising along smoothly.
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Inspired by Ajahn Moneyyo's recent recitation of the Pārāyanavagga' (Chapter on Going to the Further Shore in Suttanipāta), Ajahn Dhammasiha offers reflections on verse #1054, 'Puṇṇaka's Question'.
In this verse, the Buddha provides his answer to Puṇṇaka's question:
Who has truly gone beyond rebirth and old age?
"Saṅkhāya lokasmi paroparāni,
yass'iñjitaṃ natthi kuhiñci loke;
Santo vidhūmo anīgho nirāso
Atāri so jātijaranti brūmī ti."
"Having contemplated all the highs and lows in this world,
Who is perturbed by nothing in this world;
Peaceful, no longer fuming, without worries, without longing,
He has crossed beyond rebirth and old age, I declare."
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Ajahn Moneyyo recites the Pārāyana Vagga in the Sutta Nipāta (Verses 1038 ff), one of the oldest parts of the Pali Canon. 16 Brahmin spiritual seekers visit the Buddha and ask him profound questions in verse about bondage and liberation.
The unifying theme is going beyond, or crossing over – Crossing the floods (of sensuality, becoming, views and ignorance), crossing over birth and old age, crossing over attachment to the world – With the purpose to instruct and inspire us to do the same.
The Pārāyana Vagga – “The Chapter on the Way to the Beyond” already existed as collection during the time of the Buddha and was memorized and chanted by monastics and laypeople, for eg. by Nandamātā, the Buddha's foremost female lay disciple in deep meditation.
See for eg. https://www.dhammatalks.org/suttas/AN/AN7_50.html
Sometimes monks would discuss the meaning of the Verses, give different interpretations and then go to ask the Buddha about it:
https://www.dhammatalks.org/suttas/AN/AN6_61.html
Sometimes the Buddha would quote some of the Verses and give a detailed explanation himself:
https://www.dhammatalks.org/suttas/AN/AN3_32.html
https://www.dhammatalks.org/suttas/AN/AN4_41.html
A free translation of the whole Sutta Nipāta is available here:
https://www.dhammatalks.org/ebook_index.html#suttanipata
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
https://open.spotify.com/show/0SHWfWEGkO8OAtSWNJlqyD
https://podcasts.apple.com/us/podcast/dhammagiri-buddhist-podcasts/id1534539834
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This is a good quality stereo recording of the Chanting we do at the end of our Sunday afternoon session. Called "Verses of Sharing and Aspiration", you can find it in the Amaravati Chaning Book on page 33 ("Through the Goodness that arises from my practice...").
It's the Amaravati English translation of the traditional Pali chant known as "Uddissanādhiṭṭhāna-Gāthā" ("Iminā Puññakammena..."), used to share whatever good karma one has generated in the preceding meditation/puja/Dhamma reflections. We're actually playing the Amaravati version in the background on loudspeaker, to make the sound a bit fuller.
We have also included the traditional Pali verses recited when bowing to the Buddha, Dhamma and Sangha at the very end of the session.
In the background, you can hear our cockatoos 🦜 apparently interested in joining the chant - apologies, they're not quite pitch perfect 😉
(neither are all of our chanters).
"(Now let us chant the verses of sharing and aspiration)
Through the goodness that arises from my practice,
May my spiritual teachers and guides of great virtue,
My mother, my father, and my relatives,
The Sun and the Moon, and all virtuous leaders of the world,
May the highest gods and evil forces,
Celestial beings, guardian spirits of the Earth, and the Lord of Death,
May those who are friendly, indifferent or hostile,
May all beings receive the blessings of my life.
May they soon attain the threefold bliss, and realize the Deathless.
Through the goodness that arises from my practice,
And through this act of sharing,
May all desires and attachments quickly cease
And all harmful states of mind.
Until I realize Nibbāna,
In every kind of birth, may I have an upright mind,
With mindfulness and wisdom, austerity and vigour.
May the forces of delusion not take hold, nor weaken my resolve.
The Buddha is my excellent refuge,
Unsurpassed is the protection of the Dhamma,
The Solitary Buddha is my noble guide,
The Saṅgha is my supreme support.
Through the supreme power of all these,
May darkness and delusion be dispelled."
"(Arahaṃ) Sammāsambuddho Bhagavā
Buddhaṃ bhagavantaṃ abhivādemi - [bow]
(Svākkhāto) Bhagavatā Dhammo
Dhammaṃ namassāmi - [bow]
(Supaṭipanno) Bhagavato Sāvakasaṅgho
Saṅghaṃ namāmi - [bow]"
Amaravati Chanting Book is available here:
https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-1-Web.pdf
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
https://open.spotify.com/show/0SHWfWEGkO8OAtSWNJlqyD
https://podcasts.apple.com/us/podcast/dhammagiri-buddhist-podcasts/id1534539834
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Ajahn Moneyyo discusses the very first Sutta in Suttanipāta: "The Snake" / "Uragasutta".
Snakes regularly have to shed their old skin, as it becomes too restrictive for their growing body. In the wilderness, one can sometimes find this old, worn out skin, left behind by the snake. The Buddha uses this process as a simile for a monk who abandons anger, desire and delusion, leaving all mental defilements behind, just like the snake leaves behind it's old skin. Naturally, abandoning defilements is no easy task, just as he snake has to struggle quite a bit to wriggle out of the old skin. But it is possible, it can be done.
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
https://open.spotify.com/show/0SHWfWEGkO8OAtSWNJlqyD
https://podcasts.apple.com/us/podcast/dhammagiri-buddhist-podcasts/id1534539834
Ajahn Dhammasiha is asked about the power of Māra, 'The Evil One'. In Buddhist cosmology he is described as a powerful spirit, who is vehemently opposed to anyone attaining Nibbāna and thus escaping from his influence. Somewhat similar to the concept of the 'devil' in Western/Christian mythology.
Ajahn explains that despite all his power, Mara can not overrule the effects of Karma. If we keep precepts, practise generosity, have faith in the Triple Gem, and conviction in the efficacy of good and bad actions causing rebirth according to our karma, Mara can not cause us any harm.
If we can unify our mind in Samādhi, he is blindfolded and can't even see us any more.
If we attain Nibbāna, he is defeated forever.
Ajahn also talks about the 'judgment scene' after death described in the religions and mythologies of so many different cultures, and also reported in some 'Near Death Experiences' of those who were resuscitated after clinical death occured. He points out that there are both the external aspect, and the internal psychological reality. If internally we are harsh in condemning others, we may experience a very strict and mercyless 'judge' externally as well. If we have completely filled our heart with loving kindness and compassion, not applying any judgement and condemnation to any being at all, we may not experince any external judgement scene after death, but go straight to Brahmaloka (very high heaven beyond sensuality).
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
https://open.spotify.com/show/0SHWfWEGkO8OAtSWNJlqyD
https://podcasts.apple.com/us/podcast/dhammagiri-buddhist-podcasts/id1534539834
Often we struggle with doubts which teachings or meditation techniques are genuinely coming from the Buddha, and which ones may be later ideas and additions, or completely fake inventions.
Fortunately, the Buddha himself has given us guidance on how to recognize the quality, the 'flavour', that proves to us that some teaching or method is real, authentic Buddha-Dhamma. He is actually advising his own step mother Mahāpajāpatī Gotamī, who was ordained by him as the first Bhikkhunī (Buddhist Nun). Shortly after her ordination she asks the Buddha for concise instructions how to practise. The Blessed One explains to her 8 criteria to identify dinky-di Dhamma - All teachings or techniques that are true Dhamma & Discipline & Dispensation of the Buddha will lead in the following direction:
- To dispassion ('viraga'), not to desire and lust
- To unfettering ('visaṃyoga'), not to entanglement
- To downsizing ('apacaya'), not to accumulation and hoarding
- To modesty ('appicchatā'), not to ambition
- To contentment ('santuṭṭhī'), not to discontent
- To solitude and seclusion ('paviveka'), not to socializing
- To energetic effort ('viriyārambha'), not to laziness
- To be undemanding/easy to be looked after ('subharatā'), not to be demanding, needy and 'high-maintenance'
The quote can be found at:
- Anguttara Nikāya/Numerical Discourses, Book of Eights, #53
- Translation by Ajahn Ṭhānissaro: https://www.dhammatalks.org/suttas/AN/AN8_53.html
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
https://open.spotify.com/show/0SHWfWEGkO8OAtSWNJlqyD
https://podcasts.apple.com/us/podcast/dhammagiri-buddhist-podcasts/id1534539834
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This is a stereo recording of our regular Sunday afternooon chanting, which we do at the start of every Sunday afternoon session, before the meditation.
Our Sangha of 4 Bhikkhus and the lay community are chanting together, with the Amaravati version of the chants playing additionally on loudspeaker in the background.
Due to time constraints for the 2 hour session including meditation & Dhamma reflections, and to have enough time left to include English chants, we have abbreviated the texts slightly: We only include 'Buddhā/Dhammā/Sanghānussatinayaṃ' for the Triple Gem, leaving out 'Buddhā/Dhammā/Sanghābhigītiṃ'.
You can read the text for our chanting in the Amaravati Chanting Book Vol 1 (pages 18ff, 37ff & 33ff) here: https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-1-Web.pdf
www.dhammagiri.net
https://open.spotify.com/show/0SHWfWEGkO8OAtSWNJlqyD
www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
www.tinyletter.com/dhammagiri
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The environment children grow up in at an early age has a huge impact on their psychological well being for their whole life. If they consistantly receive love, affection and care, they will develop healthy self esteem, and the ability to give love and affection to others.
This process starts already during pregnancy. In the video, Ajahn Dhammasiha encourages a young pregnant woman to be particularly diligent with her Dhamma practice, because everything she does is directly experienced by the unborn child as well. If she bows to the Buddha, the child bows as well. If she chants and does Buddha Puja, the child hears the chanting as well. If she develops loving kindness consistently, that wholesome emotion will be established in the child as 'default emotion' in his mind, it becomes 'normal' for the child to have that emotion of good will and friendliness in the background all the time.
The influence of the father is also very important. If he looks after and cares for the mother, and provides a very safe, protected and comfortable environment for her, she will feel really at ease, and so will the child.
As the topic of abortion has recently become a highly emotional and controversial topic again in all media, Ajahn Dhammasiha uses the opportunity to remind everyone that according to the Buddha, an unborn child (embryo/foetus) is a human being. It is not just a 'lump of cells', but it has consciousness connected to it, without which it could not develop. The Buddha is unambiguously in his teaching: The first precept, to abstain from intentionally killing living beings, does include to abstain from intentionally killing an unborn child through abortion.
www.dhammagiri.net
www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
www.tinyletter.com/dhammagiri/archive
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At the beginning of the Rains Retreat period, it is advisable to establish a firm foundation in our meditative Practice. The Buddha beautifully summarized core foundational principals for meditation in the famous verses of the "Bhaddekaratta" Sutta, Majjimanikāya/Middle Length Discourses #131. These instructions are of such primary importance, that they are repeated again in the following 3 suttas, with the verses repeated literally, and only slight variations in setting and persons in the remainder.
As it's so fundamental, here's first the full Pali text of the verses, followed by an English translation:
"Atītaṃ nānvāgameyya,
Nappaṭikaṅkhe anāgataṃ.
Yadatītaṃ pahīnaṃ taṃ
Appattañca anāgataṃ.
Paccuppannañca yo dhammaṃ,
Tattha tattha vipassati.
Asaṃhīraṃ asaṃkuppaṃ,
Taṃ vidvā manubrūhaye.
Ajjeva kiccamātappaṃ,
Ko jaññā maraṇaṃ suve.
Na hi no saṅgaraṃ tena,
Mahāsenena maccunā.
Evaṃ vihāriṃ ātāpiṃ,
Ahorattamatanditaṃ.
Taṃ ve bhaddekarattoti
Santo ācikkhate muni”
One Auspicious Day
Don't keep hanging on to the past
Don't set your hopes on the future.
The past is over, gone,
The future has not yet come.
Whatever arises in the mind here and now,
Right there we wisely observe with clear awareness.
Understanding that, we persistently develop our meditation
Unshaken, indomitable.
The work has to be done today,
Who knows if we're still alive tomorrow?
You can't make a deal
With Death.
If someone lives like that, ardent,
Diligently striving all day and night,
Then the peaceful sage declares:
"They truly spent an auspicious day!"
A translation of the whole sutta, including the interpretation of the verses by the Buddha himself, can be found here:
- https://www.dhammatalks.org/suttas/MN/MN131.html
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
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After the meditation session on Āsāḷhā Pūjā, Ajahn Dhammasiha shares some reflections on the 4 Noble Truths.
He puts special emphasis on the Fourth Noble Truth, i.e. the Noble Eightfold Path, also known as the 'Middle Way' ('Majjhimā Paṭipadā'). With the Noble Eightfold Path, the Buddha has given us a tool that we can apply virtually any time throughout our life, whether ordained or in lay life.
Meditation ('Bhāvanā') is not only sitting crosslegged. We practice 'bhāvanā', mental cultivation, whenever we're putting forth effort to apply any of these 8 path factors:
- Right View/Opinion/Conviction
- Right Intention/Thought
- Right Speech/Communication
- Right Action
- Right Livelihood/Job
- Right Effort
- Right Mindfulness
- Right Samādhī
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
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Ajahn Dhammasiha explains how to contemplate the Four Noble Truths ('Cattāri Ariyasaccāni') within the framework of Breath Meditation ('Ānāpāṇasati'):
- We start by mindfully observing, feeling and experiencing every inbreath and outbreath
- We allow our mind to gradually settle down, simply being mindful of each and every breath
- We mindfully observe when Craving ('Taṇhā') arises in our mind
- We notice that it is this very craving that causes our mind to get pulled away from our meditation object, the breath, and to follow all kinds of thoughts, phantasies, worries, memories, feelings, emotions...
- We wisely recognize how the mind loses it's calm and peace once it get's pulled away from the breath, and becomes agitated/worried/excited
-
Agitation/Worry/Excitement is a form of 'Dukkha' ('Suffering', 'Disappointing', 'Unsatisfactory')
- We have now observed in our own immediate experience, here and now, how craving causes disappointment/suffering (= First and Second Noble Truth)
-
We contemplate all these distractive thoughts, phantasies, worries, memories, feelings and emotions as impermanent ('anicca'). Often we can even directly observe them changing and becoming otherwise right here and now
- As we wisely recognize their impermanent, changing nature, our craving and attachment to them diminishes
- As craving and attachment become weaker, it's easier to stay attentive to the breath
- As we stay focussed on the breath, agitation and worry are replaced by joyful tranquillity
-
This is a reduction of suffering, at least some aspects of dukkha have come to a (temporary) end
-
We have now observed in our own immediate experience, here and now, how letting go of craving (at least partially) through contemplation of impermanence reduces our suffering (= Third Noble Truth, at least to some extend)
Finally, Ajahn Dhammasiha indicates how all eight path factors of the Middle Way ('Majjimā Paṭipadā') are being activated as we meditate in the way discribed above (= Fourth Noble Truth)
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
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This is one of the most famous discourses of the Buddha, his very first formal teaching, which is recited frequently for it's profound power and deep wisdom teachings.
The Buddha taught the 'Dhammacakkappavattana Sutta' ('Setting in Motion the Unsurpassable Wheel of Dhamma') on the full moon of Āsāḷhā (July) to his first five disciples, known as the 'Pañca-vaggiya' ('Group of Five').
He expounds the Middle Way ('Majjhima Paṭipadā') and the Four Noble Truths. While the discourse is being spoken, the most senior of the Group of Five, Ven Aññākondañño, realizes Stream Entry ('Sotāpatti'), the first stage of enlightenment. The devas utter an exclamation of joy that reverberates throughout the universe, up to the highest heavens.
During our Āsāḷhā Full Moon program at Dhammagiri, we recited the sutta in the original ancient Pali language, the language spoken by the Buddha himself. Ven Niddaro is leading the chanting, with a large group of laity joining in. Additionally, we play the Amaravati version in the background via loudspeaker, to achieve a particular voluminous, rich and smooth sound.
The text of the Dhammacakkappavattana Sutta can be found on page 2 ff in the Amaravati Chanting Book, both in Pali and in English translation, here:
https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-2-Web.pdf
Ajahn Dhammasiha offers reflections on the deep meaning of this discourse in a live podcast here:
https://open.spotify.com/episode/1pkA2OCADRFcYfHH3OMoMe
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
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Āsāḷhā Pūja, also known as Dhamma Day, is one of Buddhism's most important festivals, celebrating the Buddha's first formal teaching, the "Dhammacakkappavattana Sutta" in the Deer Park ('Migadāya') at Sarnath near Vārāṇasī.
This Sutta on “Setting into Motion the Supreme Wheel of Dhamma”is rightly one of the most famous in the whole Pali Canon. The Buddha opens by expounding the Middle Way ('Majjhimā Paṭipadā') of avoiding the extremes of sensual indulgence and self-mortification. He then proceeds to explain the Four Noble Truths:
- The Noble Truth of Suffering:
Birth, old age, sickness & death;
Association with the disliked;
Seperation from the liked;
Not getting what one wants;
In short, the five groups of clinging 2. The Noble Truth of the Cause of Suffering:
Craving. 3. The Noble Truth of the End of Suffering:
The complete, remainderless cessation of craving. 4. The Noble Truth of the Practice Leading to the End of Suffering:
The Noble Eight-Fold Path.
Next, the Buddha elucidates three aspects of each Noble Truth. Only after his knowledge and vision of things as they truly are was completely purified in respect of the Four Noble Truths in their three aspects, did he proclaim supreme awakening.
- The Noble Truth in and by itself.
- The Duty attached to each Truth:
Suffering has to be comprehended;
The cause of suffering has to be abandoned;
The end of suffering has to be realized;
The Middle Way has to be developed. 3. The accomplishment of the duty.
In his reflections, Ajahn Dhammasiha places particular emphasis on the duty connected with each of the Noble Truths. The Dhamma is not just an idea, or some idealistic thought system of philosophie. It is and eminently practical, pragmatic, teaching. It is 'opanāyiko', applicable to our life, to be implemented in all our thoughts and actions throughout every day of our life.
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
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When we sit down to meditate, we often start with an attitude of trying to get something. To attain Samādhi. To get enlightened. Not surprising that we often run into trouble and difficulties in our efforts!
Instead, we better direct our mind to simply try to see what's really going on, to watch, to observe mindfully, to understand wisely. In particular, we notice various forms of clinging and grasping manifesting. We mindfully recognize how the grasping and attachment inevitably results in some form of disappointment, 'dukkha', suffering.
Once we clearly understand that the clinging and attachment results in pain and suffering, our mind quite naturally lets go. And again, we mindfully observe how the letting go leads to the abandonment, or at least the weakening, of pain and suffering.
This process we repeat again and again in our meditation, until it becomes ever clearer to our mind. Understanding that letting go gets us out of suffering, we naturally incline more and more to letting go, until one day the heart can let go comletely of everything.
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
The Buddha taught that kindness and geneorsity will bring joy and happiness. However, we do not have to simply believe that out of faith. The Buddha encouraged us to always investigate and find out for ourselves.
Feed some carrots to the horses - how does it make you feel?
With mindfulness, we can notice how the simple act of giving some food to an animal is already enough to bring some joy to our heart.
How much more joy to feed a human being?
How much more joy to feed the Sangha and support them in their spiritual practice?
Once we know in our own experience: "Yes, the Buddha is actually right, generosity really makes me feel happy!", then we gain faith that other teachings of the Buddha will be correct just as well.
How much happiness will I experience from keeping precept, practising virtue?
How much happiness will meditation, bhāvanā, bring to our heart?
Let's just try it out!
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
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Equanimity, in Pali 'Upekkhā', means letting go of likes and dislikes. Neither aversion nor attraction. The mind is even, balanced, neither attached nor repulsed by whatever sense impressions impinge on us.
However, Ajahn Dhammasiha points out that we have to develop Equanimity based on wisdom, insight and understanding. There's a danger that we may mistake states of indifference, carlessness, or even subtle aversion for Upekkhā. That would be the "Equanimity" of the water buffalo, indifference based on ignorance. True equanimity arises from understanding sense impressions, and resulting feeings and emotions, as impermanent and not-self.
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
https://open.spotify.com/show/0SHWfWEGkO8OAtSWNJlqyD
Metta, Loving Kindness, is also known as 'Appamañña-Vihāra', a limitless abode, an unrestricted, unlimited dwelling place for our mind. We develop it to all beings throughout the universe without any distinction, discrimination, conditions or expectations of getting anything in return.
However, we ourselves are also living beings, and to make our practice of metta complete and successful, we have to include ourselves in our unconditional good will. Although we ourselves are only one of trillions of beings throughout the universe, that doesn't mean that we give only one trillionth of our Mettā-Energy to ourselves. Instead, it may be helpful to start by spreading Mettā equally between ourselves and others, with a ratio of 50/50.
Later, we can vary the proprtions as required, until we're finally don't even distinguish anymore between 'me' and 'others', and just radiate mettā universally.
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
In this guided meditation, Ajahn Dhammasiha encourages us to cultivate Loving Kindness (Mettā) to both ourselves and othters in a balanced way. Curiously, we often neglect to radiate Loving Kindness (Mettā) to ourselves. We are all living beings and just on that account we qualify for full and unconditional Mettā, whatever shortcomings we may have.
There are trillions of living beings in the universe, and thus we sometimes may feel that only a tiny proportion of our Loving Kindness should go to ourselves, and the vast majority to those countless other beings. However, Mettā meditation is not quite so mathmatical. For starters, it may be a good idea to rather deivide it 50/50: 50% of our Mettā to ourselves, and 50% to others.
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
With so much negative news about wars and crises reching us all the time, it is easy for our mind to become dejected. But a dejected mind is an obstruction to ourselves, and of no benefit to anyone. Ajahn Dhammasiha recommends to develop 'Muditā' (Sympathic Joy - Rejoicing in other's good actions) and 'Mettā' (unconditional loving kindness to all beings) to raise our mind our of dejection and negativity.
Even with all the bad things happening, there are still countless examples of good, beautiful and admirable persons and actions.
We have a choice what we pay attention to ('manasikāra'): We can focus on wars and frustating events, or we can focus on the Noble qualities of the Buddha. Either is possible to do, but the second will result in a much brighter and happier mind.
Ajahn also points out the importance to include ourselves in our loving kindness.
There are so many beings in the universe, that we may feel like only a tiny proportion of our loving kindness should go to ourselves - after all, we're only one of countless beings. But that's not how it works. In practical terms, it can be helpful to devote full 50% of our effort and energy in mettā meditation to ourselves, and the other 50% to all other beings!
Once we can feel, really experience, loving kindness to ourselves, then we can increase the proportion devoted to others. But as long as we can't really feel Mettā to ourselves, we unlikely to succeed in sending mettā to everyone. Our own welfare is the very foundation of any service or help we can do to others.
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
https://tinyletter.com/dhammagiri/archive
In the material world, if we want anything, it usually takes two things:
- We need to have sufficient money to buy it.
- We need to have the desire/intention to spend our money on it, and not onto something else.
If we really want some material object, but we have no money at all, we're unlikely to get it. But even if we have plenty of money, we would still not acquire it, if we prefer to spend our available money on something else instead.
Karma is similar.
Our future is determined by two things:
- Our accumulated good and bad karma.
- Our aspirations, what we really want to be like in future (often subconsciously).
If we want to be attractive, rich, successful, healthy and long lived, we're not going to get that if we're lacking good karma, however much we desire it. But even if we have plenty of good karma, we should be careful how we "spend" it:
Is being rich, good looking, famous and so on really the most beneficial way of "spending" one's good karma?
Is it not much more important to rather be virtuous, calm, generous, compassionate and wise?
Therefore, whenever we make good karma, we should accompany it with a resolution: "May this good karma support my development of virtue, samādhi and wisdom; may it be a cause for my attainment of Nibbāna!"
Otherwise, whatever good karma we have may get wasted on natural, subconcious desires for excessive beauty, wealth and fame, which are spiritually unimportant or even obstructive. Much better to channel our good karma towards wholesome qualities in our mind, that support our practice of the Noble Eightfold Path and help us to attain release.
https://www.dhammagiri.net
https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw
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Ajahn Dhammasiha explains that we need to build up an emotional response to our meditation object.
For example, if we practise Buddhānussati (Recollection of the Buddha), by repeating the Mantra "Bhagavā Arahaṃ Buddho", our meditation will progress more smoothly if we have a feeling-response each time we repeat the Matnra.
- The more we know about the Buddha and his unique qualities, the stronger our emotional response
- The more devotional practices we do, like Buddha Pūjā, the more faith we're developing, the stronger our emotional response
- If we go on pilgrimage, or study the Dhamma the Buddha has taught us, the stronger our emotional response
Ajahn gives the simile of a huge, heavy bell: If the bell is massive, it will sound very loud and for a long time with each single stroke. On the other hand, a tiny, tinny bell will produce only a weak sound, that fades away fast.
Similarly, if we have built up strong faith and devotion to the Buddha, and know a lot about his qualities, each time we repeat the Mantra "Bhagavā Arahaṃ Buddho" we will have a strong and long lasting emotional resonance in our mind.
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Ajahn Dhammasiha discusses a text from Saṃyutta Nikāya / Connected Discourses, 35 Saḷāyatanasaṃyutta, Sutta #95 "Mālunkyaputta".An elderly monk asks the Buddha for personal meditation instruction. He receives the same advice like in the famous 'Instructions to Bāhiya'. He composes some spontaneous poetry, expressing his deep understanding of the very condensed and cryptic teaching of the Buddha. The Buddha fully agrees with his interpretation, even repeating it literally himself, and thus turning it into 'Buddhavacana' = Word of the Buddha:Unmindfully he sees a formthat he regards as beautiful.And with infatuated mindhe relishes the feeling whichhe gets from that beloved form.He latches onto it so strongthat his poor heart is overwhelmedby lust and loathing before long.Therefore he builds up suffering -Nibbāna remains far from him.He doesn't get obsessed with formsas he maintains firm mindfulness.The feeling can't exite his heartas he's not holding on to it.When seeing fair and ugly forms,when he is feeling joy and pain,Right then his mindfulness kicks inand he lets go and doesn't cling.Thus he dismantles suffering -Nibbāna is right next to him.https://www.dhammagiri.nethttps://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwhttps://tinyletter.com/dhammagiri/archive
Ajahn Dhammasiha relates the amazing, mind-blowing events surrounding the birth of the Bodhisatta as described by the Buddha himself in the "Acchariya-Abbhuta-Sutta"/"Wonderful and Marvellous"; #123 in the Majjhima Nikāya/Middle Length Discourses.Additionally, he points out that we all can be 'Bodhisatta-Mātās'/'Mother's of the Bodhisatta' in a metaphorical sense: We all harbour the potential for awakening in our mind, which is known as 'Tathāgata-garbha' = 'Embryo of the Tathāgata' in Mahāyāna Buddhism. If we carefully nurture this seed until it reaches maturity through dedicated Dhamma practice, we will ultimately give 'birth' to the 'Buddha' = realize Awakening.https://www.dhammagiri.nethttps://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwhttps://tinyletter.com/dhammagiri/archive
Ajahn Dhammasiha offers reflections on the Final Parinibāana of the Lord Buddha on occasion of Vesak.
He explains why the Buddha decided to spend his last rains retreat not in the famous Jetavana at Savatthi, like the last 15 years, but instead with the Licchavis in Vesāli.
He describes several main events at the Buddha's final passing, including the Buddha's last words, and the verses spoken by his great disciple Ven Anuruddha.
At the end, the community recites a passage from Anguttara Nikāya/Numerical Discourses, Book of Ones, #13.1; 13.5 & 13.6, extolling the unique qualities of the Buddha.https://www.dhammagiri.nethttps://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwhttps://tinyletter.com/dhammagiri/archive
In this guided meditation, Ajahn Dhammasiha uses the Mantra:"Bhagavā Arahaṃ Buddho,Buddho Arahaṃ Bhagavā"as a form of 'Buddhānussati' = Recollection of the Buddha.Remembering the Buddha with the help of a Mantra is an easy and very straightforward method of establishing one's Samatha/Samādhi meditation.Many of the great Ajahns of the Forest Tradition used Buddhānussati as their foundational meditation object ('Parikamma') with good effect.Remembering the Buddha brings up the qualities of faith, confidence, conviction and devotion is our mind; and generates a wholesome form of happiness, even rapture and bliss.https://www.dhammagiri.nethttps://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwhttps://tinyletter.com/dhammagiri/archive
On occasion of Visākhā Pūjā, Ajahn Dhammasiha relates the events leading up to the Buddha's Supreme Awakening under the Bodhi Tree.Initially, the Bodhisatta practised extreme austerities in the believe that only through pain one can eradicate desire and attain perfect release. He fasted and tortured his own body until he almost died. When he collapsed, the Bodhisatta fortunately remembered how he had attained Samādhi (the first Jhāna) as a little child, sitting in the shade of a Roseapple tree.The insight occurred to him that the happiness of Jhāna is not be be feared of avoided, as it is utterly seperated from sensuality or unwholesome states. He realized that the wholesom, spiritual rapture and bliss of Samādhi is not an obstruction to awakening, but actually an essential part of the path.Eating and regaining his strength, he found a suitable location for developing samādhi, and after attaining the various jhānas, he sat down under the Bodhi Tree with the famous resolution:"Even if my blood and flesh completely dry out until only skin, sinews and bones remain; I will not break this posture unless I have attained complete freedom from suffering!" ...https://www.dhammagiri.nethttps://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwhttps://tinyletter.com/dhammagiri/archive
Ajahn Dhammasiha talks about the "Great Renunciation", how the Buddha left the pampered life as prince behind, and set out alone to find freedom from suffering and death:
The Buddha's father, King Suddhodhana, had confined his son, the young Bodhisatta, in the pleasure palace, where he tried to keep all suffering away from him. He wished for him not to renounce, but to continue in household life, and to become a most powerful wheelturning emperor. No old or sick persons were ever allowed into his presence, and all flowers were removed before he could see them wilting.
However, when the Bodhisatta went on an outing to the pleasure gardens, he encountered a very old man. Having never seen anyone old at all, he enquired from his Charioteer, Channa: "Who is that? What happened to him?"
Being informed by Channa, he returned straight back to the palace and started contemplating. "Will I become so old one day as well? What about my beautiful wife Yasodhara? How about my own father and family?"
The same happend on similar outings when he encountered a sick person and a dead body, and finally, on the last outing, the Bodhisatta saw a calm and peaceful looking renunciant. He resolved to leave the palace life behind right today, and to become a homeless ascetic himself.
He rode out into the Indian Full Moon Night on his white stallion Khantaka, cut of his hair and beard with his sword, and started his spiritual journey.
Ajahn Dhammasiha points out that this story is also a powerful metaphor for our own mind. Like the Buddha's father, our own mind tries to hide the realites of old age, sickness and death from ourselves, so that we can continue "living in the pleasure palace" = enjoying the sensual pleasures in life.
If we can break out of this delusion, we can set out on a spiritual search, just like the Bodhisatta.
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Venerable Ajahn Kāruṇiko has been a Bhikkhu for 37 years. He ordained at Cittaviveka Monastery as a disciple of Luang Por Sumedho in the early 80ies, and has served as abbot of Cittaviveka from 2015 to 2020. He has also spent 3 years with Luang Por Anan at Wat Marp Jan in Tailand.
Cittaviveka is the first monastery of the tradition of Ajahn Chah outside of Thailand. Ajahn Chah has personally visited the property, and provided guidance and encouragement to Ajahn Sumedho during the very difficult foundation and renovation period.
You can learn more about Chithurst Monastery here: https://www.cittaviveka.org
We're grateful that Luang Por Karuniko was able to finally visit Dhammagiri, after a delay of 2 years due to pandemic restrictions in Australia, and for his generous sharing of Dhamma.
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Our Youtube Channel, "Dhammatalks at Dhammagiri":
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During his visit to Dhammagiri Forest Hermitage, Ajahn Kāruṇiko addresses a very common problem in meditation - too much thinking.
Luang Por encourages us to bring awareness into the Body. The Buddha himself warned us that whoever neglects mindfulness directed to the body, neglects the path to the deathless. If we can establish mindfulness and awareness within our body, we will be able to let go of excessive thinking.
Ajahn Kāruṇiko has been a Bhikkhu for 37 years. He ordained at Cittaviveka Monastery as a disciple of Luang Por Sumedho in the early 80ies, and has served as abbot of Cittaviveka from 2015 to 2020. He has also spent 3 years with Luang Por Anan at Wat Marp Jan in Tailand.
You can learn more about Chithurst Monastery here:
https://www.cittaviveka.org
More info about Dhammagiri and Luang Por's visit in Brisbane is here:
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During his visit at Dhammagiri, Luang Por Kāruṇiko kindly agreed to lead a guided meditation for our regular Sunday afternoon program.
He begins by reminding us to be aware of our intention when we meditate:
Are we trying to get something out of it?
Are we trying to repeat a previous very pleasant experience?
Ajahn Kāruṇiko has been a Bhikkhu for 37 years. He ordained in Cittaviveka Monastery as a disciple of Luang Por Sumedho in the early 80ies, and has served as abbot of Cittaviveka from 2015 to 2020. He has also spent 3 years with Luang Por Anan at Wat Marp Jan in Tailand.
You can learn more about Chithurst Monastery here:
https://www.cittaviveka.org/
More info about Dhammagiri and Luang Por's visit in Brisbane is here:
https://www.dhammagiri.net
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On occasion of Ajahn Karuniko's visit, Ajahn Dhammasiha talks about the foundation of Cittaviveka Monastery in 1979.
Cittaviveka, in Sussex, England, is the first monastery of the tradition of Ajahn Chah in a Western country. Ajahn Dhammasiha relates crucial events of its establishment, as described in the book "The Chithurst Story" by George Sharp. It required great courage and dedication from George Sharp as secretary of the 'English Sangha Trust', and very hard work and sacrifice by the sangha and countless volunteers, to turn a derelict English country manor into beautiful Chithurst monastery with a thriving community of monks, nuns and lay guests.
You can read the details in the free PDF version of book here: https://amaravati.org/dhamma-books/the-chithurst-story-before-beyond/
There's also a BBC documentary on youtube, filmed in the early days of Cittaviveka and containing footage of Ajahn Chah during his visit there: https://www.youtube.com/watch?v=-K_AFgRgRu4 (this version contains Thai and Chinese subtitles, and is much better visual quality (720p) than the other versions available on youtube.)
There's another BBC Documentary, "The Mindful Way" from 1979, about life at Ajahn Chah's monastery Wat Nong Pah Pong (unfortunately only in 240p): https://www.youtube.com/watch?v=8GOQp0fTIo4
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***"We ourselves have to be our own saviour, No one else can be our saviour. If we train ourselves well, We have found a Saviour that's hard to find."
"Attā hi attano nātho, Ko hi nātho paro siyā. Attanā hi sudantena Nāthaṃ labhati dullabhaṃ"*** Dhammapada Verse #160
It is a hallmark of the Buddha Dhamma that it doesn't point to any external agency, any supreme god or deity, to effect deliverance for us. Instead, the Buddhas can only point out the path, but we have to walk it ourselves.
This is perhaps a bit inconvenient, as we have to do the work ourselves. But on the other hand, it means that we do not depend on anyone outside either. Together with the guidance of the Buddha, and the support of Dhamma and Sangha, we have the full potential in ourselves to discipline and develop our mind until we attain release from all suffering.
Ajahn Dhammasiha responds to a question about the nature of the human body, and how to contemplate it.
He brings up the first five mediation objects that are taught to every monk or nun at their novice ordination. The Buddha considered these five to be of such fundamental importance, that he made it a duty for the upajjhāya (preceptor) to teach them to each condidate as part of the ordination ceremony:
- Kesā = Hair of the Head
- Lomā = Hair of the Body
- Nakhā = Nails (on fingers and toes)
- Dantā = Teeth
- Taco = Skin
These five is actually all we see when we look at a human body!
Contemplating these five objects reduces the attraction, deisire and attachment we normally feel towards the body. The hair, nails, teeth and skin even of a beautiful model or handsome movie star are actually not really attractive.
Once we can abandon the attachment and desire towards the body, consciousness will not grasp at a new body after death, and the round of repeated birth and death, 'Saṃsāra', comes to an end, and our heart experiences release.
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Ajahn Dhammasiha reminds us that death is not the end.
We do not suddenly cease to exist at the moment of death.
What we call 'mind', or 'consciousness', or 'the heart' in a metaphorical sense, actually survives the death of the body, and will move on to a new rebirth depending on one's karma and desires.
There is even good evidence available for survival of consciousness beyond death: There are meny cases where modern medicine succeeds in resuscitate persons who have been clinically dead already. They have no more measurable heart or brain funciton, even for several minutes, but are revived with electroshocks to the heart, artificial respiration, strong medications etc.
Amazingly, a considerable number of those resuscitated report conscious experiences during the time while they were 'clinically dead'. Some even see their own body in the operating theater, and describe what doctors said or did while they were 'clinically' dead! They may also see a beautiful light that they are floating towards, travers heavenly landscapes, or meet and talk to previously deceased friends and relatives.
This is know as 'Near Death Experience' (NDE).
Ajahn relates some examples of such stories, and members of the audience mention events in their own circle of friends and relatives.
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Ajahn offers a short (11min) reflection on the theme of 'Paccavekkhana', reviewing one's own meditation.
From time to time, we have to make our own meditation our meditation object:
- How does our mind relate to our regular meditation objects?
- Are wholesome states increasing, and unwholesome states diminishing? Of perhaps the opposite?
- Is there mindfulness and awareness?
- Do we enjoy our meditation?
- and so on...
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Nibbāna is the unshakable liberation of the heart, when all desire, aversion and delusion have been completely and irreversibly abandoned. By this realisation the heart has attained complete peace and liberation, and found the true refuge.
In Saṃyutta Nikāya (Connected Discourses) #43 the Buddha gives 32 inspiring synonyms for Nibbāna (Nirvāna), the ultimate goal of our spiritual practice, and explains the way leading there.
The path leading to Nibbāna is mindfulness directed to the body, as explained in detail by the Buddha in Majjhima Nikāya #10 and #118, the Satipaṭṭhāna Sutta and the Ānāpānasati Sutta.
In this recording, Ajahn Moneyyo reads abbreviated sections from the Saṃyutta #43 ('Asaṅkhata Saṁyutta') of the Saṃyutta Nikāya in English.
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A mother asks Ajahn Dhammasiha if he could explain the benefits of meditation to her kids.
Ajahn explains that meditation ('bhāvanā') can provide us with the highest benefit possible at all: Freedom from death, rebirth, and any problem we might suffer from.
But even on the beginning and intermediate stages we already derive profound benefits from meditation:
- We experience wholesome happiness and joy internally
- We are calm and relaxed
- We become more aware and mindful
- We see clearly and develop insight
Additionally, Ajahn goes through the meaning of the five precepts, as they are a necessary foundation to develop meditation successfully.
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The normal tendency of the unenlightened mind is constantly directed outwards into the external world. The Dhamma of the Buddha points us in the opposite direction, right back into the mind itself, right back to our conscious experience.
It's not an easy task to work with the mind internally, and to fully purify and release it. But at least it's a possible task, it has been done by millions of human beings. On the other hand, trying to turn this external world here on earth into perfection would be mission impossible.
Fortunately, as we are working on internal purification, we have a wholesome, beneficial influence on other beings as well. And as we're transforming our mind, the external environment will transform accordingly: We are reborn in a realm of existence that is equivalent to our internal qualities. If we have the heart of an angel, we will be reborn in a heavenly world ('Devaloka').
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Most people are very careful that their mobile phone doesn't run out of battery. Or they worry that their Tesla is out of power before they reach the next charging station ('range anxiety'). They are concerned that thay run out of money, or that the suparmarket may run out of food with current global supply chain issues.
And sure enough, we should be careful and prepare so that we don't run into trouble.
However, even more important is that we don't run out of Good Karma!
All the good things in life we enjoy are part of our accumulated good karma ('puñña'). If we didn't have any good karma, we wouldn't have any happy experiences. But whenever we enjoy good food, material wealth, caring and friendly relationships, we're using up some of the accumulated puñña. If we don't create any new puñña, we will run out one day, and will be in much bigger trouble than being stranded with an empty tank in our car.
Our concern to constantly 'recharge' good karma should be even stronger than our worries about keeping the cell phone charged!
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When we see reports and videos of war and violence, we may experience feelings of helplessness that there's no possibility for us to stop all the carnage from happening.
However, there is one thing we always can do, which no one can take away from us:
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We ourselves can remain unwaveringly committed not to harm any being;
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Not to go to war ourselves;
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Not to kill, but to remain peaceful and to continue developing loving kindness.
Hatred can never be overcome by hatred, as the Buddha expounded in Dhammapada Verse #5
We can't allow the anger, violence and aggression of others to cause us to become angry and aggressive ourselves. Only if we can continue to practice non-violence and kindness will we be able to reduce the negative energy of anger in this world.
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We have just experienced heavy flooding in Brisbane, and at the same time the war in Ukraine started. With twitter, facebook, TV and whole internet flooded by live reporting of all disasters and wars, our minds easily become flooded as well by fear, depression or anger.
We have to apply the principle of the 'Middle Way' ('Majjhima-Paṭipadā') to our media consumption:
- One extreme is that we're glued to the screen and watch all day footage from war and disaster zones. The result is being overwhelmed by unwholesome mindstates.
- The other extreme would be to go into denial and completely ignore and refuse all information about disasters and war. The result would be lack of knowledge. If we don't know anything, we might even miss to evacuate in time, or we might fail to contribute to prevention of wars.
The Middle Way is to know the right time, and the right measure, of media consumption.
We have to pracise sense restraint, we have to guard the doors of the senses, so that we only watch as much as required to be sufficiently informed.
Just so much that we know enough to take appropriate action.
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Ajahn X (Phra Suthanai Dhaniyo) visited Dhammagiri shortly before returning to Thailand, after spending three rains retreats in Australia.
He has been a monk for 19 years, and has lived and trained for 16 years with Luang Por Liem at Wat Nong Pah Pong, Ajahn Chah's original monastery.
Ajahn shares some of his experiences of life at Wat Pah Pong, and reflects on teaching he has received from Luang Por Liem personally.
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Brisbane has just experienced the most extreme rains event in decades, with more than 600 mm precipitation in three days! (For comparison, London receives about the same amount in a whole year). Very surprisingly though, when we had outings with our visiting senior monk Ajahn X on Wednesday and Friday, we walked for hours without any rain at all.
Ajahn Dhammasiha encourages us to not always believe the 'weather report': Sometimes the mind feels like there will be only darkness in the future. But if we don't buy it, and we go ahead and practise generosity, virtue and meditation nevertheless, our mind may surprise us by suddenly turning radiant again; just like we had two beautiful outings when the prediction was 100% likelihood of showers and rain.
Never give up on the Dhamma, never lose hope in the internal radiance of your own mind! Just like the sun is always there once we fly above the clouds, so our mind can soar above all depressive mind states and shine brighly again, if we dedicate ourselves to the Dhamma with full faith and commitment.
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As we have just experienced heavy flooding in Brisbane, Ajahn Dhammasiha discusses Suttanipāta Verses 1092 - 1095:
[Kappa's question]
Lost in the fearful flood that drowns
us all in ageing and in death -
Amidst this sea of misery
where is the island that is safe?
Direct me to that island, please,
where I shall never drown again.
[The Buddha's answer]
Lost in the fearful flood that drowns
you all in ageing and in death -
Amidst this sea of misery
I point an island out to you:
'Own Nothing, Don't Attach to Anything'
that is the island unsurpassed;
It's called 'Nibbāna', and it is
the end of ageing and of death.
All those who know, the mindful ones,
their heart is cool right here and now.
They have escaped the Evil One,
he can't control them anymore.
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The Sangha, the Buddhist Monastic Order, is the longest continuously existing organisation or association in the history of mankind. It has operated according to the same 'constitution' ('Vinaya') since it's foundation by the Buddha himself.
On occasion of finally receiving a visiting senior monks again, after a long time, Ajahn Dhammasiha talks about how important regular contact, meeting and communal harmony are for the strength and longevity of the sangha (monastic order of monks and nuns). Similarly, hard work in establishing and maintaining the infrastructure of monasteries is an important factor for the Sāsanā to thrive.
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On occasion of our first visiting senior monk after a long time, Ajahn Dhammasiha talks about the importance of hospitality to keep the Sangha strong and connected. He also reads out the protocol for receiving arriving monks from the Buddha's original instructions in the 'Vinaya', the part of the Tipitaka dealing with monastic discipline.
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On Magha Puja, the Full Moon in February, 1,250 Arahant Disciples gathered spontaneously, without prior announcement, around the Buddha in the Veḷuvana (Bamboo Grove Monastery) in Rajagaha. All of these 1,250 Arahants were ordained by the Buddha personally.
The Buddha then recites the famous 'Ovāda-Pāṭimokkha', a summary of the teachings of all Buddhas in 16 lines of verse:
"Abstain from any evil deed,
accomplish what is good and true,
And fully purify your mind -
That is what all the Buddhas teach.
Enduring patience is the best
of all ascetic practices;
The best of everything at all
is called Nibbāna by the sage.
If you cause harm to anyone
you can't be called a genuine monk!
Refrain from harming and abuse,
and strictly keep the Buddha's rules;
Be moderate when taking food,
and dwell alone in solitude
devoted to the Higher Mind -
That is what all the Buddhas teach."
Dhp 183-185
Ajahn Dhammasiha offers reflections on the profound meaning of these verses, which are taught not only by our Buddha Gotama, but by all Buddhas when and wherever they arise. They contitute a core teaching, the essence of the Dhamma spoken by every Buddha. Consequently, every line, even every single word, is of supreme importance.
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"Abstain from any evil deed,
accomplish what is good and true,
And fully purify your mind -
That is what all the Buddhas teach.
Enduring patience is the best
of all ascetic practices;
The best of everything at all
is called Nibbāna by the sage.
If you cause harm to anyone
you can't be called a genuine monk!
Refrain from harming and abuse,
and strictly keep the Buddha's rules;
Be moderate when taking food,
nd dwell alone in solitude
devoted to the Higher Mind -
That is what all the Buddhas teach."
Dhp 183-185
Ajahn Dhammasiha points out that these essential instructions start with:
"Abstain from any evil deed..."
Before we rush ahead and try to do good, we have to make absolutely sure that at least we do not cause any harm.
If we look at human history of the last 100 years, there have been numerous ideologies that claimed to do good, but instead have caused misery and death to countless millions. Whether communism, facism, nazism, maoism and so on, so many of their proponents claimed, and possibly even believed, that they are acting in persuit of a high ideal, and that the 'damage' therefore is 'justified'. This false argument is known as: "The end justifies the means.
If we put absolute avoidance of any evil as our first principle, we can never fall into the trap of intentionally harming other beings for a supposedly noble end. We simply do not kill or harm, never mind whatever motivation or justification anyone may suggest.
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Two qualities are fundamental for any progress on our path of spiritual purification:
Shame and Conscience.
(Pali: Hiri & Ottappa)
As long as we havn't attained liberation yet, the defilements ('kilesa') like greed, anger, delusion, arrogance, jealousy, laziness and so on are still active in our heart. Shame and conscience are the dam wall, holding back and restraining the defilements, and stopping us from committing any evil deeds. They are the very foundation of society, enabling human beings to live together in peace. Someone who feels no shame, and has no conscience, is a psychopath who might commit any kind of evil.
On the other hand, anyone who has a keen sense of shame and conscience will automatically progress in the Dhamma. They do not require much external instruction and correction, as their own conscience will tell them what to do, or not to do. Someone with a GPS Navigation system doesn't need constant advice where to drive, because the navigation system will get them wherever they want to go.
Similar, once we are in tune with a finely developed sense of shame and conscience, these two qualities will guide us along our path of Dhamma practice.
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Ajahn Dhammasiha explores Anguttara Nikāya, Book of Tens, Sutta #93 (Numerical Discorses of the Buddha p. 1464).
One of the Great Lay Disciples of the Buddha, Anathapiṇḍika, famous as the donor of the Jetavana monastery, has a discussion with ascetics from a different religion on the subject of 'views'/'doctrine'.
The 'Wanderers' explain the various doctrines they are convinced of, like
- "The universe is eternal"
- "The universe is not eternal"
- "The universe is finite"
- "The universe is infinite"
- and so on...
Additionally, they always assert: "Only this is true, anything else is nonsense".
Anāthapiṇḍika shows that all these views are impemanent, intentionally thought out, conditioned, and therefore ultimately unsatisfactory. If one clings to any of them, one is simply clinging on to dukkha.
Then he expounds his own view, the understanding of a Noble Disciple, a Streamenterer who has the vision of Dhamma:
- "Whatever has come into being and is conditioned, intentionally thought out, dependently originated, is impermanent. Whatever is impermanent is suffering. Whatever is suffering, that is not mine; that is not me; that is not my self."
We can immediately see that his 'doctrine' is not trying to establish some 'absolute' truth. Instead, his 'view' is simply a tool for letting go, a meditation theme aiming of extricating the heart from all clinging to any views (and any conditioned phenomena at all).
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Sometimes one can hear the opinion that one shouldn't expect anything in return when pratising generosity. And sure enough, if one expects the recipient to reciprocate the gifts, perhaps even with something materially more valuable, it becomes more of an investment than an act of selfless giving.
However, to have the understanding that our acts of charity will reap great karmic rewards has actually been encouraged by the Buddha. He teaches us to give with confidence that our generosity will lead to a fortunate rebirth.
But even more valuable is the happiness we experience from generosity here and now. The most profound motivation for giving is to deliberately generate happiness, and then to deepen that happiness until it turns into rapture and bliss, so that our mind can unify in samādhi. Once the mind has experinced samadhi, it will be able to see things as they truly are, and to develop the 7 factors of enlightenment, and realize Nibbāna.
This is the final aim of our practice of generosity:
To provide the supporting factors, the equipment our heart needs to realize Nibbāna.
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It is well known that the Buddha teaches us to abandon all attachment ('upādāna'). However, attachment doesn't refer only to material things, and to feelings and emotions, it also includes views and opinions ('Diṭṭhi').
In fact, the Buddha's analysis of cinging to views is one of the unique characteristics of his teaching, not to be found in that form in any other religion or philosophy. He shows that any view, doctrine, philosophy, religion, dogma, is a conditioned phenomenon, not somthing right or wrong in an absolute sense. Views arise due to certain causes and conditioning factors, and they change and pass away when the conditions change.
The Buddha doesn't look only at the content of a view, he investigates where the view comes from, what are the causes for someone to develop a certain view; and what are the consequences of holding this view.
If we can see all views and doctrines as a 'sankhāra' something that's put together, intentionally thought out, arising and passing due to causes, impermanent, and not me or mine, we can no longer maintain any naive belief in the 'absolute truth' of any view, and we can let go.
'Letting Go' doesn't mean that we now don't have any views anymore. But it means that we're no longer identified with any view, we don't regard it as our self. We actually deliberately develop 'right view', meaning a view which is helpful and beneficial for developing the 8Fold Noble Path, weakening defilements, and leading us to the end of suffering. We deliberately form and then use a view to achieve a certain objective. Just like an engineer designs and builds a specific tool, and then uses that tool to build the thing he requires.
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Ajahn Dhammasiha reminds us that the default position of our mind is actually samādhi. The mind is naturally blissful and calm. It is only the kilesas (defilements) that get our mind moving, and that are causing agitation.
Like a body of water will become still all on it's own, as long as we do not disturb it, so our mind would be still if only we did not actively agitate it.
Trying to force the mind to be still is as fruitless as trying to forcefully calm down the waves in a pond. The more we splash around, the more the water will be disturbed. But if the wind stops, the water will gradually calm down by itself.
The point is to recognize how we're constantly and actively creating agitation in our mind, and then to gradually reduce and weaken that process.
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The circle of Saṃsāra, the endless wheel of birth and death, has been going on for such a long time that a beginning point can not be discerned. We all had many past lifes, not just one or a hundred or a thousand, but billions and trillions of past lifes.
The Buddha explained that we had so many past lifes, that the tears we shed is more than the water in the pacific ocean. The blood we shed when we were injured or slaughtered is more than the water in the pacific ocean. The bones of the bodies we left behind in just one aeon would form a mountain greater than the Himalayas. And there have been countless aeons passing along in this beginningless Saṃsāra.
If we have conviction in the reality of this vast number of past lifes, there are certain inferences we have to acknowledge as well, simply as a statistical truth:
- Whatever plane of existence, whether human or deva/angel, whether animal or hell or hungry ghost or any form of spirit, we have been reborn in that plane before at some stage.
Whether having a PhD and becoming a Professor, or earning a million (or billion) $$$, or having a dozend children, or being the most famous model or film star, or travelling the whole world: In some past life we actually had achieved already exactly that! Whatever is on your 'Bucker List' of things you feel you really must do in this life before you die: You have done it already in some of these beginningless past lifes.
Except one thing:
REALIZING NIBBĀNA
Gaining the Vision or Dhamma, freeing our heart from all defilements and experiencing the end of all suffering, partaking of that ultimate reality of the Deathless - that's the only thing we have not yet done. That's the only thing that's really worthwhile to put on the bucket list for a true disciple of the Buddha.
The Buddhist Bucket list has only one item:
Realizing total Liberation in one's heart
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Ajahn Chah once stated that in 40+ years as a monk, it's only two things he has found: 'Not Sure' and 'Patient Endurance'.
The Pali term 'anicca' is usually translated as 'impermanent'. However, the actual meaning is much wider, and includes 'not sure', 'uncertain', 'unreliable'.
Ajahn Dhammasiha encourages us to push ahead and fearlessly contemplate all phenomena, whether external material possessions or internal moods, thought and emotions, as 'not sure'. This can feel scary at first, but if we keep up with our contemplation of anicca, we can sweep the mind clear and empty, to realize the only possible escape from the world of uncertainty: The experience of the Unconditioned in our own heart.
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Ajahn Dhammasiha recommends to use 'Not Sure', 'Not Certain', 'Anicca' like a broom to sweep away all thoughts and worries and distractions in our meditation.
We use the breath as anchor for our awareness, and stay with it. But all thoughts and plans for past and future, all fantasies and images, all worries and concerns we immediately counter with 'not sure', so that they can't take hold of our mind, that we can see them like clouds moving through the sky which we don't own and can't control, and we simply let go.
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On occasion of Ajahn Chah's 30th death anniversary, Ajahn Dhammasiha offers reflections on the outstanding spiritual qualities of the founder of our tradition.
Not only did Luang Por Chah possess the determination, faith, energy and wisdom to succeed in his own internal meditation practise. Additionally, he was an extrememly effective teacher. He could relate to virtually everyone, whatever class, nationality, or educational background they may be coming from. Whether farmers of Thailand's Notheast, or HiSo from Bangkok, or Western hippy college drop outs: Ajahn Chah could inspire and guide them all.
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Ajahn Dhammasiha talks about the lifespan in Devaloka ('Heavenly World'). Even on the lowest level the lifespan equals about 10 milion human years.
The Buddha encouraged us to contemplate the beauty of life in heaven, so that we feel inspired to develop the qualities that get us there: Generosity, virtue and faith in karma & rebirth.
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Ajahn Dhammasiha responds to questions about feeling ('vedana').
How to contemplate fuzzy, indistinct feelings?
Reflecting on Neutral Feeling.
How to work with feelings of pain from booster?
Distinguish spiritual and worldly feelings.
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Instinctually, human beings respond to danger with either fear or aggression, the so-called "Flight or Fight Reaction". Unsurprisingly, with the dangers of the pandemic relentlessly presented in all media for the last two years, we can observe a lot of anxiety and anger building up by now. Unfortunately, both are unwholesome mindstates and can easily lead to creation of bad karma.
Ajahn Dhammasiha encourages us to make a New Year's Reolution to heal all that fear and aggression by developing the four 'Divine Abodes' ('Brahmavihāras):
- Loving Kindness 'Mettā'
- Compassion 'Karuṇā'
- Sympathetic Joy 'Muditā'
- Equanimity 'Upekkhā'
Based on these four extremely wholesome mindstates, we can respond to any challenges skilfully.
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When we're exposed to some threat or danger, an instinctual response is either fear or aggression. We can see the same pattern in animals in the "flight or fight reaction" to danger. As humanity has been exposed to a media onslaught depicting the dangers of the pandemic for the last two years, we can see a lot of fearful and angry reactions.
Unfortunately, both anger and fear are unwholesome mindstates, and acting on them can create a lot of bad karma.
Ajahn Dhammasiha recommends us to develop the 4 Brahmavihāras ('Divine Abodes') instead:
- Loving Kindness 'Mettā'
- Compassion 'Karuṇā'
- Sympathetic Joy 'Muditā'
- Equanimity 'Upekkhā'
These mindstates are extremely wholesome, and if devoloped mindfully and persistantly, will help us to respond skilfully to any external crisis.
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For New Year at Dhammagiri, Ajahn Dhammasiha and Ajahn Moneyyo chant Paritta.
These auspicious, protective verses are 2,500 years old, reaching back to the Buddha himself, and are recited in Pali, the language spoken by the Buddha. Paritta is believed to help ward off misfortune and disease, and to attract blessings and good fortune to anyone listening with an attentive mind.
Ajahn Moneyyo leads the chanting, starting with the solo invitation to all devas (angels) and benificent spirits to attend and listen to the protective chanting.
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All the good things in life we are able to enjoy are actually the result of our good karma. But if we only 'consume' old good karma without making any new good karma, we are in danger of running out one day!
Just like with a bank account or credit card, we have to make sure that expenses do not exceed income. Better the other way round: We're making more good karma than we're 'consuming', accumulating a treasure of puñña.
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On the Christmas weekend at Dhammagiri, Ajahn Dhammasiha asserts that he is a stong believer in Santa Caus. Not in the literal sense, but he believes in Santa as a symbol of generosity.
Santa's job is to give gifts to all children in the world, and he's working very hard to get that all done in one day at Christmas. That's certainly a lot of good karma for him due to his generosity.
Not surprising then, that we never see Santa angry or grumpy. Even if his beard is frozen at -20C, or the reindeer are playing up, and his rucksack of gifts is very heavy, he's always got a beautiful smile on his face.
We can all 'believe' in Santa in the sense that we believe in the power of making good karma ('puñña') through giving and kindness, and in the result of good karma: Happiness!
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Ajahn Dhammasiha presents and comments on a sutta in Udāna, one of the oldest and most authentic parts of the Pali Canon.
A poor, despised sufferer of leprosy approaches a large crowd where the Buddha is teaching, hoping to beg for some food.
However, he ends up listening to the Buddha, and is the only one in the whole crowd to realize the Dhamma, attaining Stream-entry (Sotāpatti), the first stage of enlightnment.
Later, the Buddha reveals the karmic cause for his leprosy: In a past life, out of contempt he had insulted the Paccekabuddha Tagarasikhi, and even spat at him, thinking "Who is this leper prowling about and begging?"
As a result of that deed he was first reborn in hell, and after returning to the human world, the remainder of that karma was the cause for him developing leprosy.
This Sutta teaches us how dangerous apparently minor actions actually can be, like contempteous remarks, or arrogant rejection of socially stigmatised persons.
For instance, many are lacking awareness how much karma one can potentially make on social media. Despising or riviling others in tweets, on TikTok, facebook shares, youtube comments and so on can constitute significant bad karma, and we need mindfulness and restraint to guard against that danger.
The story also shows that social standing and spiritual Pārami can differ dramatically: In this case, the most socially rejected and despised actually turned out to be the spiritual most mature one. We should exercise utmost caution not to misjudge or disdain anyone just by external appearance, or due to disapproval by society.
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Ajahn Dhammasiha presents the Buddha's "Shorter Exposition on Karma" from Majjhima Nikāya/Middle Length Discourses #135.
In this sutta, the Buddha descibes actions and mental attitudes that lead to good and bad karmic consequences in a future rebirth:
- Intentional killing of living beings causes short life span - Abstaining from killing brings long live
- Injuring others causes ill-health - Refraining from hurting causes good health
- Anger makes us ugly - Non-anger like loving kindness causes us to be born beautiful and handsome
- Envy and jealosy brings rebirth in uninfluential, powerless positions - Non-envy like Muditā/Sympathetic Joy makes us powerful and influential
- Stingyness has as reborn in poverty - Generosity generates the karma to become rich
- Arrogance and contempt leads to low social status - Humility and respect (bowing!) leads to rebirth in high-society
- Not asking questions and no interest to investigate and figuring things out causes stupidity - Questioning and exploring leads to intelligence and wisdom
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The goodwill of a mother to her only child arises naturally, spontaneously, and without any effort. But to widen that same attitude to all beings without distinction takes a lot of work. That's where we have to apply right effort ('sammā-vāyāma'), where we develop and cultivate ('bhāvanā').
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As Queensland is finally opening borders for arrivals without quarantine, there is a sense of uncertainty about future levels of infections and changing regulations.
Ajahn Dhammasiha encourages us to not deny these feelings, but to confront them directly by active contemplation. 'Anicca', normally translated as 'impermanence', also means 'not sure', 'uncertain', 'unreliable'. We may feel some temporary relief by denying the unreliable nature of conditions, but in the end reality will always catch up with us, and then we will suffer a lot.
A better approach is to acknowledge uncertainty and to contemplate it, until our insight is deep enough that it leads to dispassion and letting go.
And very important; we should never forget that there is the state of total freedom that the Buddha experienced and taught, and that we are able to realize ourselves if we follow his advice: The Unconditioned, Nibbāna, the state that is beyond all impermanence, the mind freed from any form of suffering, change, death and rebirth.
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The typical response to death in our society is denial. But however much we deny it, that will not change the basic reality of our own mortality. The Buddha instead advises us to directly confront this challenging reality by deliberately contemplating death ('Maraṇussati').
However, to really gain the intended benefit from death contemplation, there are two important preliminary conditions:
- We have confidence that death is not an absolute end, but that the mind/consciousness will continue and take up a new body in the next rebirth according to our kamma and craving.
- We have confidence that it is possible to completely overcome and defeat death, to personally realize the same deathless reality ('Amatadhātu') in our heart that the Buddha experienced under the Bodhi Tree. We have faith that we all can make an end of death by following the Buddhas teaching.
Once we have that confidence, contemplation of death will no longer make us sad or depressed. Instead, it will lead to a sense of urgency to enhance our Dhamma practice, so that we reach the escape from death.
If we are well established in Maraṇussati, we will not be shocked when we experience others dying, and we will gradually weaken anxiety about our own death. We abandon laziness and heedlessness, and diligently put forth effort in our meditation. We protect our precepts, and we forgive those who have hurt us - what's the point of holding on to grudges, if sooner or later all of us will pass away anyhow?
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With a bunch of kids of various ages joining the session, Ajahn Dhammasiha talks about the 'Metta Sutta', one of the Buddha's best known teachings on Loving Kindness.
Whether cute like koalas or ugly like canetoads and cockroaches, whether harmless like wallabies or potentially dangerous like snakes, whether tall or short or small or big, far or near, born or to-be-born, we do not despise any creature, but strive to radiate unconditional, non-judgemental loving kindness to all beings without distinction.
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Ajahn Dhammasiha offers some reflections how the quality of unconditional, non-discriminating Loving Kindness can be developed and benefit us in daily life situations.
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Ajahn Dhammasiha is guiding a meditation on Loving Kindness. We're using the Mantra:
In Gladness and in Safety, May All Beings be at Ease
We try to extend this attitude to all beings without exception, and into all directions without any spatial limitation, spreading throughout the universe.
However, at the same time we're not neglecting to include ourselves as well. Each one of us ourself is worthy of and deserves total loving kindness, What we may have done or not done or whatever mistakes or shortcomings we may have is completely irrelevant. We fully qualify for unreserved loving kindness simply as a Living Being, nothing more required.
We gradually go beyond merely repeating the words of the mantra, and instead give more and more attention to the emotion these words are building up in our heart: The beautiful, utterly wholesome, uplifting, joyful feeling of wishing well to everyone without exception.
There's also a few suggestions after the bell how to continue mettā while walking meditation, and in daily life.
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Ajahn Dhammasiha offers reflection on the Buddha's acvice to his own son, seven year old novice Ven Rāhula.
(Majjima Nikāya/Middle Length Discourses #61 "Advice to Rāhula at Ambalaṭṭhikā")
The Buddha uses powerful similies to impress on Rāhula the importance of developing a strong sense of shame and conscience about deliberate lying.
He explains that someone who has no shame and conscience about lying is like a tusker war elephant in a berserk rage, there is no restraint at all, and they may commit the most heineous evil.
The same teaching is expressed in Dhammapada Verse #176:
"Who has transgressed just one principle,
A person deliberately lying,
Without concern about the future karmic consequences,
There is no evil they are incapable of doing."
We can draw two important lessens from this teaching:
- We have to develop a keen sense of shame and conscience against lying, to protect us from turning evil ourselves
- If we recognize that someone is lying without shame or regard for future karmic effects, we know that this person is not trustworthy at all, but extremely dangerous.
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Ajahn Dhammasiha responds to questions and comments by a young mother and her 10 year old daughter, who are visiting Dhammagiri for the first time.
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Ajahn Dhammasiha reflects on teachings of the Buddha in 'Cankī Sutta' (MN #95): What spiritual teachings are appealing to us, or what kind of opinions, views, theories we're attracted to, is not normally determined by the factual truthfulness of that teaching or view. Instead, it's usually one of the following five reasons:
- We simply have faith
- We like it, it feels good, it's emotionally agreeable to us
- We accept it on the basis of tradition/authority
- We accept it as it's reasonable, intellectually appealing, logical
- We accept it based on reflective contemplation and intuition
Unfortunately, either of the five can turn out right or wrong:
- Although we have faith, the teaching/view could still be false and unwholesome.
- Even if we have no faith, it could be true and beneficial.
Same with the other four reasons. In order to figure out which teaching, or data, or scientific paper, or view, or information to trust, the Buddha recommends a different approach: We investigate the qualities of the person or institution who is the source of that teaching or data.
- If the person expounding the teaching manifests the defilements of greed, hatred and delusion, whatever theories, data and 'fact' coming from that person or institution is not reliable or trustworthy.
- On the other hand, the teachings or data coming from someone free from desire, aversion and delusion is highly trustworthy.
Therefore, if we want to know what information, teaching or data to trust, we investigate the quality of the person or institution where it's coming from:
- If the person or institution is corrupt, even if famous, powerful, or with big titles and degrees, the teaching or data is likely corrupt as well.
- If the person or instituion is free from corruption, the teaching or data is likely trustworthy as well.
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Research has shown that the feeling of romantic love can be sustained only for a maximum of about 4 years (although it may well last much, much shorter!). On the other hand, marriage is meant to be a commitment for life. Children and their education, mortgages and so on are decades long investments. Consequently, romantic love is not a sufficient basis to sustain a marriage, and a more substantial foundation is required. Ajahn Dhammasiha offers reflections how to maintain a long lasting commitment in marriage. He also quotes the five duties mentioned by the Buddha for both husband and wife in their mutual relationship (Sigālovādasutta, Dīgha Nikāya/Long Discourses #31).
Naturally, as these instructions were given by the Buddha for a very different culture some 2,500 years ago, one has to interpret them in light of modern conditions. Nevertheless, the spirit of the Buddha's advice remains timeless and independent from social conditions, like for example the crucial importance of mutual respect, and to avoid feelings of disregard or disdain.
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As a parent who wishes for the welfare and happiness of their child, the most valuable thing we can do for them is teaching them the Dhamma, encouraging them to practise generosity, virtue and meditation.
We can not start that process too early: Even before birth the unborn child will be strongly influenced by all the emotions the mother experiences. If the mother feels a lot of anger or depression, the unborn child will become used to these emotions. If on the other hand she experiences faith in the Triple Gem, loving kindness and calm, the child will subconsciously learn to see these emotions as default position.
An expecting mother will be more determined in her mental cultivation than ever before, as she's aware that she's now meditating for two persons, so to speak. Similarly, the father will be aware that whatever external events affect the mother, will indirectly also affect the child. He will provide comfort and protection to the mother, and an environment where she feels completely at ease and safe. If the mother doesn't have to worry about a thing as she knows the father always has her back, the child will experience this sense of calm, peace and safety as well.
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Ajahn Dhammasiha offers some short reflections on Buddhānussati ('Recollection of the Buddha').
Remembering the Buddha is one of the most common and easiest meditation objects. However, to deepen our meditation, we have to emotionally engage. Repeating a mantra like "Bhagavā Arahaṃ Buddho, Buddho Arahaṃ Bhagavā" is a means to arouse the joyous emotions of faith, devotion, conviction and affection towards the Buddha.
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The traditional ceremony of offering robes after the end of the Rains Retreat is considered one of the most auspicious time in the year for generating 'puñña' (good karma).
- Welcome and introductory remarks by senior monk
- Requesting the Triple Refuge & Five Precepts
- Ceremony of taking refuge in Buddha, Dhamma & Sangha
- Ceremony of formally committing to the five precepts
- Dedication of Offerings
- Presentation of Offerings to monks
- Monks silently contemplate Forest Cloth
- Anumodanā (rejoicing in good karma being made) and Blessing
- Dhamma Reflections on boundless qualities of Mettā (loving kindness), Karuṇā (compassion), Muditā (sympathetic joy) and Upekkhā (equanimity)
- Invitation to recite Paritta (protective chant in Pali language)
- Invitation to Devas (angels/spirits) to listen to Paritta
- Paritta Chanting
As the event proceeds, Ajahn Dhammasiha explains how we can maximize the good karma we're generating at every step:
- We strengthen our faith and confidence in the Triple Gem and the efficacy of future karmic results by taking refuge in the Triple Gem
- We elevate the quality of virtue and purity in our heart by committing to the five precepts
- We form a strong intention to provide our offering to the sangha of the four quarters and past, present and future
- We rejoice in the good actions done by everyone else on the day, not only our own ones
- We cherish the good friendship with our fellow Dhamma practitioners, and the harmony and concord created by the unifying wholesome intentions of everyone involved
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Ajahn Dhammasiha shares some short reflections on skilfull means of finding time for formal meditation in our busy lifes:
- Get up one hour earlier than normal, and ,voilà, you've got one hour time to meditate :-)
- In order to manage to get out of bed one hour earlier, go to sleep one hour earlier!
- Switch on a bright light immediately on waking, and perhaps also switch on some loud and energizing audio with chanting
We have to train ourselves with effort and commitment to overcome the defilement of 'Thīna-middha' (sloth, laziness, tiredness, indolence), and instead develop a mind that is bright, clear, awake and radiant.
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Almost 2 years into the pandemic, with disputes, conflict and discrimination increasing worldwide re lockdowns, masks and vaccinations, it's so important for us to remember the Buddha's instruction to develop Mettā ('Loving Kindness'):
Unconditional, non-judgemental good will to all beings without distinction or discrimination.
Whether others like us or don't like us, whether they agree with our views or totally reject them, whether they are 'vaccinated' or 'unvaccinated' or 'triple-boosted', we develop mettā to all of them, abundant, exalted, limitless, infinite, boundless. The Buddha was unambiguous in his teaching that anger is never 'justified'. Even if we disagree with others, we can disagree without the emotion of anger, and still cultivate loving kindness to those with opposing views and convictions.
Mettā is an 'Appamañña-Vihāra', a limitless abode for the mind. It does not know any distinctions, there are no conditions anyone has to fulfill to receive our Mettā. We do not exclude or discriminate anyone.
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We have all heard of Mettā ('Loving Kindness'), the teaching of the Buddha to feel unconditional, non-judgemental goodwill to all beings without distinction. But how to develop this quality?
Ajahn Dhammasiha shares advice on skilfull means to cultivate the quality of Loving Kindness in our heart, and to make so strong so that it can be maintained even in challenging situations.
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Compassion ('Karuṇā') is the wish for all beings to be free from suffering. In this guided meditation, Ajahn Dhammasiha recommends to use a little Mantra either in English:
- "May all beings be free from Suffering!"
Or else in Pali (or both, if you prefer 😊):
- "Sabbe Sattā Dukkhā Pamuñcantu"
Additionally, we can focus on wishing to all beings to be free from the causes that are ultimately generating their suffering. If they can abandon the causes, their suffering will end as well.
- "May all beings be free from Greed/Hatred/Delusion"
- "Sabbe Sattā Lobhā/Dosā/Mohā Pamuñcantu"
Compassion is one of the four 'Divine Abidings' ('Brahmavihāra'), but curiously appears to be much more rarely practised in a formal way than Loving Kindness ('Mettā'). But in some situations, it may be a more skilfull approach than Mettā. E.g. when we are dealing with a very difficult person or group, who are causing great harm to us and others, it can be easier to develop compassion to them than Loving Kindness. In particular if we focus on wishing them to be freed from their hatred and delusion.
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Usually, we only do a shortened version of the traditional Pali Evening Chanting, due to time limitations. However, here's the full thing, for a change, but without the additional English chants.
We play the freely available Amaravati recording in the background, to produce a much fuller and more sonorous sound:
https://amaravati.org/audio/evening-chanting-pali-page-20-26/
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On Pavāraṇā full moon in October, which traditionally ends the three months rains retreat period for the sangha, the monks conduct a beautiful ceremony of inviting each other for admonition:
"Venerable Sirs, I invite the Sangha to point out to me anything [inappropriate] seen, heard or suspected. Out of compassion, may the Venerable Ones please speak and admonish me; when I see [the mistake], I will make amends."
Ajahn Dhammasiha explains how this ceremony helps us to open up for advice and constructive criticism. Whether ordained or in lay life, the quality of 'suvaco' ('easy to admonish'/'amiable to training') is a fundamental quality to help us recognizing and correcting shortcomings in our virtue and behaviour, that we may not be able to see ourselves, and thus to make smooth progress in our spiritual development.
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Ajahn Dhammasiha offers reflections on the theme of:
- Vivekanissitaṃ - Founded on Solitude
- Virāganissitaṃ - Founded on Fading Away/Dispassion
- Nirodhanissitaṃ - Founded on Ending/cessation
- Vossaggapariṇāmiṃ - Culminating in Relinquishment
Whichever Dhamma Practice we're engaged in, the Buddha urges us to base that activity on these four foundations.
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The Buddha distinguishes three kinds of seclusion:
- Physical Seclusion ('Kāyaviveka')
- Mental Seclusion ('Cittaviveka') = Samādhi
- Seclusion from all Aquisitions/Attachments ('Upadhiviveka') = Realization of Nibbāna
We have to develop them gradually, deepening them step by little step, based on each other. We can start with bodily seclusion, by at least occasionally retiring into an empty room for an hour, without any gedgets, mobile, internet, social media or interaction with anyone.
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After the meditation session, Ajahn Dhammasīha offers a few short reflections on impermanence ('anicca').
We can contemplate the unreliable, inconstant nature of all conditioned phenomena both externally and internally.
We can observe 'anicca' in the objects of our desires and aversions, and we can contemplate the impermanent nature of all desires and aversions themselves.
However strong they may appear, if we look carefully, we notice that all defilements are conditioned phenomena as well, contineously arising, changing and passing away due to conditions.
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Ajahn Dhammasiha describes how we can deepen our 'Recollection of the Buddha' ('Buddhānussati'), using the mantra:
"Bhagavā-Arahaṃ-Buddho-Buddho-Arahaṃ-Bhagavā".
A bell will sound louder, longer and more sonorous, the bigger and heavier it is built, due to it's larger resonance-body. Similarly, our mind will have a stronger response to the mantra, if we have built up a large mental 'resonance body', by knowing a lot about the Buddha and it's unique qualities, and by developing the quality of confidence 'saddhā' through devotional practices.
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Purity of our precepts provides the foundation for our meditative practice. It's no coincidence that not taking the life of any being is always mentioned first by the Buddha whenever he expounds the precepts to us. The importance of umwavering commitment to Not-Killing can hardly be overstated. Whatever the situation, whatever pressure is exerted on us, we will not give in, but uphold non-violence.
Sometimes we may not know for sure, we may be in doubt if a particular action really causes death. In that case, the Buddha provided us with the guiding principle: "If in doubt, don't do it."
We first have to make sure that our action really causes no harm. We can go ahead only once we actually know it's safe. As long as we are unsure or in doubt, we don't do it.
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To add anything into Wikipedia, they require a reference to some published source. They won't accept "original research", something really new that's not yet published anywhere. Insight meditation (vipassanā) is the opposite of Wikipedia: Real insight (bhāvanā-mayā-paññā) has to be something new that we realize on our own. Just thinking the same words, remembering the concepts (saññā) we read in the Suttas or heard from the great meditation masters doesn't qualify. We have to be willing to investigate fearlessly without bias, and accept whatever the real data is. Whether we like it or not, whether it agrees with prejudice, fashion, expectations, hopes and wishes or not. We have to see the data as it truly is, and then draw the conclusions from it. www.dhammagiri.org.au www.facebook.com/dhammagiri-forest-hermitage www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw www.tinyletter.com/dhammagiri/archive
A Chanting of the Samaññaphala Sutta – “The Fruits of recluseship” (Dīgha Nikāya Nr. 2).
King Ajātasattu visits the Buddha and asks him a seemingly innocent question:
All ordinary professions like cooks, barbers, accountants etc. enjoy some visible results and gains from their profession – but what about contemplatives (monks and nuns)? Is it possible to point out any results that someone may gain from ordaining as monk or nun?
The King’s question results in an awe-inspiring discourse, in which he explains the gradual training of a monk, from being inspired to ordain to gradually develop the heart and as result realizing higher and higher spiritual attainments up to the ultimate.
An English translation is available here:
https://suttacentral.net/dn2/en/bodhi
The original Pāli text is available here, if you want to read or chant along (Paragraphs 189. to 194. and 212. to 250.):
https://www.digitalpalireader.online/_dprhtml/index.html?loc=d.0.0.0.1.x.x.m
A short overview of the Chanting:
0:00 min – The King’s Question: “Is it possible, venerable sir, to point out any other fruit of recluseship visible here and now, more excellent and sublime…?”
0:37 min – A perfectly awakened Buddha arises in the world, someone hears his teaching and reflects if he should ordain and then leaves behind his wealth and relatives to go forth into homelessness.
02:50 min – After ordaining he develops wholesome bodily and verbal action, purifies his livelihood and his virtue.
06:03 min – Just like a King who defeated all his enemies doesn’t see any danger from anywhere, so too the monk who is endowed with this conduct does not see danger anywhere with regard to his restraint in virtue and experiences the happiness of blamelessness.
06:48 min – The monk guards his sense faculties. When he sees a form with the eyes he doesn’t grasp it’s signs and features and experiences unsullied happiness because of that.
09:24 min – The monk develops mindfulness and clear comprehension in all body postures.
10:10 min - The monk develops contentment with his requisites. Just like a bird flies only with his wings wherever he goes, so too the monk takes only his robe and bowl with him.
10:52 min – Endowed with these qualities the monk resorts to a secluded place in the wilderness to abandon the five hindrances.
When the monk sees that these five hindrances are unabandoned within himself, he regards that as a debt, as a sickness, as confinement in prison, as slavery, as a desert road.
But when he sees that these five hindrances have been abandoned within himself, he regards that as freedom from debt, as good health, as release from prison, as freedom from slavery, as a place of safety.
When he sees that these five hindrances have been abandoned within himself, gladness arises. When he is gladdened, rapture arises. When his mind is filled with rapture, his body becomes tranquil; tranquil in body, he experiences happiness; being happy, his mind becomes concentrated.
16:50 min – The first jhāna. The monk pervades his body with rapture and happiness born of seclusion.
18:18 min – The second jhāna. The monk pervades his body with rapture and happiness born of concentration, just as if a lake without inflows from outside would be completely pervaded and suffused with water by a spring welling up from the bottom of the lake.
20:15 min – The third jhāna. The monk pervades his body with a more subtle happiness free from rapture, just like Lotus-plants growing in a lake and don’t rise above the water would be completely suffused and pervaded by the water in the lake.
22:06 min – The forth jhāna. The monk pervades his body with the completely purified and bright mind, just like a person would be covered completely by a white cloth.
The heart which has been purified, free from defilements, malleable and impertuable can be directed to various kinds of higher knowledges:
23:25 min – Gaining insight knowledge by seeing the material elements of the body and consciousness as separate.
25:55 min – By his powerful, unified mind the monk has developed a mind-made body with supernatural faculties, which usually only Brahma deities have. He develops the ability to separate his mind-made body from his physical body.
28:04 min – The unified mind that has transcended the entire sense-realm can shape it like a potter a piece of clay and gains psychic power over matter. Space, location and the law of physics become mere conventions.
31:35 min – The monk develops the ability to direct his supernatural sense faculties to other realms of existence (divine ear and eye) and to far away places.
33:17 min – The monk develops the ability to read the mind and the qualities of the heart of other beings.
37:30 min – The monk develops the ability to recollect previous lives, reaching back aeons of time, before our solar system and even our current universe existed.
41:50 min – The monk sees the causality underlying the process of rebirth in Samsara. With the divine eye he can see how beings are reborn and pass away according to their Karma.
46:15 min - The monk gains direct knowledge into the causality of the deepest layer of defilements that cause all suffering, further becoming and rebirth. As he gains this understanding he is able to cut them off completely and irreversibly. His heart becomes free from the taints of sensuality, the taints of becoming and the taints of ignorance and the knowledge arises in him:
“Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further beyond this.”
The Buddha ends his discourse with the words:
“This too, great king, is a visible fruit of recluseship more excellent and sublime than the previous ones. And, great king, there is no other fruit of recluseship higher or more sublime than this one.”
50:37 min - King Ajātasattu rejoices in the discourse and takes refuge in the Buddha, Dhamma and Sangha.
Ajahn Dhammasiha encourages us to develop a desire to know, to be aware, to try to understand and analyse and figure out whatever we encounter.
We cultivate that commitment to mindfulness and wisdom all the time, when we engage with external events in every day life, and when we encounter internal phenomena in our formal meditation practice.
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When we want our body to look more beautiful, we can go to the beauty parlor to look better with a new hairdo, manicure and make up. But at the same time, we all know that the mind is much more important than the body. So, where do we go to make our mind more beautiful?
What makes our mind ugly is the defilements: Greed, anger, jealousy, arrogance, lazyness and so on. What makes our mind beautiful is wholesome qualities like loving kindness, compassion, generosity, calm and wisdom.
Therefore, the monastery is a "beauty parlor" for the mind. When we offer dana at the monastery, pay respects to the Triple Gem, and listen to the Dhamma, we're abandoning the stains that make our heart ugly, and we develop the qualities that beautify our heart.
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On the first Full Moon in the Rains Retreat, Ajahn Dhammasiha reminds of the crucial importance of the 4th Buddhist Precept:
- Musāvādā veramaṇi sikkhāpadaṃ samādiyāmi
- I commit to the training-rule to abstain from lying
Of all the defilements, delusion/ignorance ('moha'/avijjā') is the most pernicious. It has serious karmic consequences, and is very difficult to overcome. But if we intentionally, knowingly lie to others, we're increasing their ignorance/delusion, and thus cause them significant harm. At the same time, we create much bad karma for ourselves.
However, there is also a deeper aspect of truthfulness, which is relevant to our internal meditative practice. We're fond of lying to ourselves: "Tell me lies, tell me sweet little lies, tell me, tell me lies..." is the well known song of Fleetwood Mac, that we love to sing to ourselves all the time.
As Dhamma practitioners, we have to be brutally honest with ourselves, so that we can destroy the web of delusions that we're constantly spinning around ourselves:
- "This feeling will last forever!"
- "If I get this job/partner/money..., I will be perfectly happy!"
- "This is my house/spouse/child..., they belong to me"
We have to be uncompromising in our commitment to truth. Whatever social pressure, embarrassment or material losses may result, we stay with the truth, no matter what. If we're committed to even risk our lifes for the sake of truth, then we've got a fighting chance to overcome the deep-seated delusions in our mind as well.
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On the first Full Moon Day of this year's Rains Retreat, Ajahn Dhammasiha dedicates his Dhamma Talk to the first Buddhist precept:
"Pāṇātipātā veramaṇi sikkhāpdaṃ samādiyāmi".
"I undertake the training-rule to abstain from killing any living being".
Ajahn quotes from a military study that found the majority of US American soldiers in 2nd World War deliberately avoided shooting to kill. They tried to shoot intentionally high or low, or not at all, even in the middle of battle when their own life was in danger.
[S.L.A. Marshall: "Men Against Fire - The Problem of Battle Command"]
Of those who fired to kill, the vast majority later suffered from Post Traumatic Stress Disorder. The very small percentage who shot to kill, and did not suffer from PTSD, showed the profile of 'psychopatic personality' in psychological tests
Interestingly, nowadays even drone operators, who do the killing remotely in bunkers thousands of kilometers from the battlefield, and who were not exposed to any danger themselves, still get PTSD. This shows that the condition is not caused by exposure to danger alone, but can result simply from the bad karma, and the feeling of regret and remorse caused by killing other humans.
Ajahn mentions other instances where "Heros of the First Precept" showed great courage in order NOT to kill. They face danger and disadvantages, but are willing to take it, rather than killing another human:
- The Soviet Navy officer Vasily Arkhipov on a submarine during the Cuban missile crisis. Under attack by American depth charges, the Soviet submarine captain wanted to launch a nuclear torpedo in return. But he needed the agreement of two other officers to proceed. One officer agreed, but Vasily objected, and finally prevailed in a heated argument. His courageous decision probably averted global nuclear war.
- The German Stasi officer Harald Jäger. He was in charge of a border crossing in the Berlin Wall. On 09/11/1989 a huge crowd of Est Germans started to gather at his crossing, pushing and demanding to get across to West Berlin. He decided, on his own authority, against explicit order, to completely open the checkpoint, avoiding a boodbath and triggering further openings at other checkpoints.
On a weekend where rubber bullets are being fired in Australia, Ajahn reminds us all to maintain unwavering commitment to not-killing. The Buddha's teaching on non-violence is unambiguous: No social pressure, orders, commands, heated emotions, views, or anything at all could ever justify the intentional killing of a human being.
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Ajahn Dhammasiha offers some reflections on the theme that all beings are much closer connected than we're usually aware of:
- As the circle of birth & death ('Saṃsāra') has been going on for such a long time, we all had millions and billions of past lifes. The Buddha teaches us that consequently we have been in a close relationship to virtually all beings in some past life. He explains that it's difficult to meet a single being that has not been our mother, father, child, sipling, or spouse in some past life.
2) We're also collected physically. We breath the same air, which we also share with animals and plants. As all the failed attemtps at containing the pandemic have shown, we're even connected by the very germs and virusus we share, which seems to still happen even with the most drastic attempts of keeping us all 'seperate' with social distancing, quarantine and closed borders.
By recognizing this close connectedness, we undermine the delusion of an autonomous, individual 'Self' ('Attā'), that can exist independent of conditions just on it's own.
Once we recognize this close connectedness, we find it easy to develop empathy, kindness and compassion for all beings.
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The teachings of the Buddha ('Dhamma') are not an end in themselves. They all serve one purpose: To carry us accross the ocean of Saṃsāra (Circle of Birth & Death) to the secure further shore of Nibbāna.
Consequently, we're failing the purpose if we study Dhamma, but do not apply it in our life and meditation. The Dhamma should be used like a raft. It is a tool to help us to escape from suffering. Just building a perfect raft, or arguing who has the better raft, will not give us any benefit. We have to use the raft, launch it into the water, and make an effort to paddle across to the safe shore.
The simile of the raft can be found in Majjima Nikāya/Middle Length Discourses, #22 'Alagaddūpama Sutta'/'Simile of the Snake'.
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Ajahn Dhammasiha is asked about lockdown-anxiety regarding the first Buddhist precept, namely to abstain from killing any living beings. Are we breaking the first precept if we inadvertently infect someone else with corona virus, and then that person might die?
Ajahn points out that INTENTION is a necessary factor to break the precept against killing. If we have no intention to infect anyone, and we are not even acting negligently or carelessly in our interactions, we can not possibly break the first precept or create bad karma, even if we unknowingly, inadvertently happened to cause an infection.
Moreover, Ajahn reminds us that it is part of being human, part of having a human body, to be potentially infectious to others. There are countless small beings living inside and on our body: Bacteria, germs, viruses, yeast, fungi, and all kinds of parasites. Just the bacteria in our guts can weigh more than one kilo. In fact, we need them to live. They are required for proper digestion.
If we were to kill all bacteria and other tiny organisms in our body, we would end up dying ourselves. Human beings can not be aseptic. Only a robot or a plastic doll could be made aseptic. Human beings are shedding pathogens all the time, that can not be completely prevented ever. The question is simply to find the right balance between reducing danger of infection, and still being able to live a human life.
There is more to life than just being alive. Human life entails interaction with other human beings. That's another thing which is quintessentially human, and as long as we remain human, interaction with others can never be completely prevented. And interaction between humans will involve some sharing of germs by necessity. Again, the question is simply how to reduce potentially dangerous transmission, but without losing our humanity in the process.
In the beginning, Ajahn quotes Dhammapada Verse 112:
***Even if one were to live a hundred years, Lazy, indolent, indifferent; It'a preferable to live a single day, With genuine effort in one's spiritual practise.
Yo ca vassasataṃ jīve Kussīto hīnaviriyo; Ekāhaṃ jīvitaṃ seyyo, Viriyam-ārabhato daḷhaṃ.*** Here he Buddha clearly expresses that live is not just about quantity, but quality is more imortant. And the highest, most important quality to make life truly worth living is striving in one's meditation, putting forth effort to overcome greed, hatred and delusion, and to develop kindness, compassion and letting go.
Trying to maximise the length of our life by sacrificing our ability to practise our religion would thus be a very bad idea.
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During covid lockdown, the three monks resident at Dhammagiri for the Vassa ('Rains-Retreat') chant a Buddhist Blessing. The recitation is in Pali, the language spoken by the Buddha himself, as recorded in the oldest part of the Pali Canon.
Ajahn Dhammasīha, Ajahn Moneyyo and Ven Buddhisāro express their 'anumodana' ('rejoicing') with the offerings of food and requisites they have received. They recite the traditional verses of sharing the good karma of the donors with departed relatives. Several verses are recited expressing the beneficial, wholesome results of good actions like generosity, kindness, faith and devotion, which lead to a good rebirth, and will bring us happiness for a long, long time.
Additionally, the monks include the 'Bojjhanga-Paritta' for dispelling all sickness and disease; and the short version of 'Āṭānāṭiya-Paritta' invocing the last seven Buddha's to defeat any negative influence from malevolent spirits or demons.
Finally, they express their blessings to everyone and wish them to be safe, protected by Buddha, Dhamma and Sangha, and by all 'devas' ('angels'/'deities'), so that eveyone can enjoy good health, strength, long life, prosperity, success and happiness!
Below is an English translation of the first part of the chanting, and of the very last verses at the end:
(Translating everything would be too lengthy)
As all the water in the streams
is flowing to the boundless sea,
Just likewise all your offerings
are flowing to the spirit world.
And all you wish for and desire
shall soon and safely be attained;
May wholesome wishes be fulfilled
just like the moon at full-moon night
just like a jewel sparkling bright.
May all distress come to an end,
may all desease be quickly healed,
May all your problems be resolved,
may you live long and happily.
When someone's always honouring
the elders worthy of respect,
Then they will grow in these four things
long life, strength, beauty, happiness.
Those who give others life and strength
and beauty and intelligence,
Who wisely give for happiness,
receive great happiness themselves.
Those who have given life and strength,
and beauty and intelligence;
They will enjoy long life and fame
wherever they will be reborn.
(...
May you be blessed in every way
all angels shall protect you well;
And by the Buddha's/Dhamma's/Sangha's mighty power
may you be safe forevermore.
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Ajahn Dhammasiha quotes Dhammapada Verse #110, where the Buddha makes it very clear that the length of our life is not the most important thing. Instead, the most important thing is the quality of our life.
What truly gives quality to our life is spiritual practice: Not to harm either ourselves or others, and to develop a calm, unified mind, bright and free from defilements.
Ajahn expresses his concern that in the current pandemic, our whole society is focussed exclusively on not getting infected/not dying from coronavirus. But the vast majority of those dying in the last 18 months still died of other conditions. Why focussing only on one cause of death out of so many?
We have to find the right balance between reducing infections, and being able to live our life. There's more to life than just being alive. Human interaction, being able to bury our parents, to be close to dying loved ones, to celebrate weddings, to meet friends and elderly relatives and so on is part of being human, and so is the freedom to practise our religion. If we protect our life from infection, but at the same time lose our humanity, what do we protect then?
Even if one were to live a hundred years,
Unvirtuous, unethical, with scattered mind;
It'a preferable to live a single day,
But virtuous, with concentrated mind.
Yo ca vassasataṃ jīve
Dussīlo asamāhito;
Ekāhaṃ jīvitaṃ seyyo,
Sīlavantassa jhāyino.
Dhammapada Verse No110
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Even if we're not able to visit Dhammagiri due to lockdown, we always can recollect our generous actions done in the past. This 'Cāgānussati' was actually recommended by the Buddha as one of the main meditation objects for the laity. If we remember and rejoice in our past good actions, the mind will be bright and joyful, quite similar to the happiness we experience when we're actually doing it in the first place.
Likewise, we can rejoice in the good actions of others that we have witnessed in the past, even if we're currently not able to physically join up with our friends. We develop symathetic joy ('Muditā') for all the puñña and sacrifice we have seen our Dhamma friends doing previously.
Finally, the lockdown is an opportunity to turn our mind inside. Mindfully observing the feelings, emotions and thoughts in our heart, and making an effort ('Sammā-vāyāma') to abandon the unwholesome ones, and to develop the wholesome ones, is even more puññna (good karma) than practising generosity by offering material objects.
However, it's important when turning the mind inside, not to latch onto negative emotions, regrets and old traumas. Instead, we focus our attention on whatever good states we can find, or generate, like loving kindness or recollection of the Buddha. Once we focus exclusively on the bright, wholesome states, they will grow and ultimately fill our mind with such radience that any dark corners are fuly illuminated, and the whole mind is bright and radiant: Samādhi.
The mind experiencing samādhi wil not be scared, confined or limited by any external lockdowns, but has found an endless source of happiness inside.
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Ajahn Dhammasiha reads out and comments on a short sutta from Anguttara Nikāya/Numerical Discourses of the Buddha, Book of Sixes #68.
In this teaching, the Buddha points out the necessity of solitude in order to be able to understand one's own mind. We have to find delight in solitude, rather than searching for happiness exclusively through socialising and hanging out with others. Once we can be happy with ourselves in seclusion, we will be able to comprehend the characteristics of our mind. Once we understand our own mind, we can purify right view, develop samādhi, and aboandon all fetters.
Of course, 'delight in solitude' includes seclusion from mobile phones and all other gedgets, computers and screens - really alone with only one's own body and mind. Once we get into it, it actually can be really delightful.
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Ajahn Dhammasiha points out the incredible dedication and sacrifice required to win an Olympic medal. In order to win, or even just to make it to the Olympics at all, athletes regularly train beyond the pain threshold, design their whole life around their training requirements, eat special food, and endure excruciating hardship.
But when we compare the true, longterm benefit anyone receives from an olympic medal, with the benefit from Dhamma practice, we have to admit that advanced Dhamma practice is of far greater benefit to oneself and others. Even with all the joy and fame an olympic medal can provide, it can't match up with ending old age, death and all suffering, which only the Dhamma can bring us.
Why, then, are we not practising meditation with the same dedication olympic athletes are practising their sport?
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This is the final part in a series of four talks on 'Mindfulness of Breathing' ('Ānāpāṇasati'), conducted by Ajahn Moneyyo at Dhammagiri Forest Hermitage.
Ānāpāṇasati was the favourite meditation object of the Buddha himself. It can be cultivated both for samatha/samādhi and for insight/vipassana. The Buddha has given us highly detailed instructions how to develp mindfulness of the breath. The most extensive one is found at Anapanasati-Sutta, Middle Length Discourses Nr. 118:
https://www.dhammatalks.org/suttas/MN/MN118.html
In this talk Ajahn Moneyyo explains the instructions of cultivating the breath to develop insight into impermanence and letting go:
- Training yourself to contemplate impermanence while breathing in and out
- Training yourself to contemplate dispassion/fading away while breathing in and out
- Training yourself to contemplate cessation while breathing in and out
- Training yourself to contemplate relinquishment while breathing in and out
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We dont need to know a lot in order to understand Dhamma. It's not like studying for a PhD. No need for eleborate, sophisticated intellectual proliferation. We only have to understand one thing very deeply:
- Craving inevitably results in Suffering.
- When we let go of craving, suffering will come to an end.
That's all we have to comprehend, by carefully observing craving ('taṇhā') in our heart, and mindfully watching how it causes suffering ('dukkha'). Once that causal relationship is clearly seem and understood, the heart will let go of craving and experince the end of suffering.
Almost every Buddhist has heard of the Four Noble Truths. But many are not aware of the duties the Buddha has attached to each of them:
- Suffering is to be comprehended.
- Craving is to be abandoned.
- The end of suffering, Nibbāna, is to be realized.
- The Noble Eightfold Path leading to the end of suffering is to be developed
Ajahn Dhammasiha reminds us to focus on these duties when working with the 4 Noble Truths, to receive the full benefits intended for that contemplation.
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The Buddha has expounded four Noble Truths:
- The Noble Truth of Suffering ('Dukkha')
- The Noble Truth of the Cause of Suffering, namely Craving ('Dukkha-Samudaya','Taṇhā)
- The Noble Truth of the End of Suffering, namely the end of craving ('Dukkha-Nirodha')
- The Noble Truth of the Practice leading to the End of Suffering, namely the Noble Eightfold Path ('Dukkha-Nirodha-Gāminī-Paṭipadā', 'Ariyo-Aṭṭhangiko Maggo')
In this guided meditation, Ajahn Dhammasiha encourages us to observe the 1st, 2nd and 3rd Noble Truth directly in our own experience while meditating.
We use the breath as primary object to focus our attention. Then we mindfully observe how craving pulls our mind away from the breath, with the result that we loose the peace, calm and joy, and experience suffering.
On the other hand, when we can let go of craving, we can return to the breath, re-establish calm, and the suffering caused by thinking and other distractions comes to an end.
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This is the second part of a series of four talks on 'Mindfulness of Breathing' ('Ānāpāṇasati'), conducted by Ajahn Moneyyo at Dhammagiri Forest Hermitage.
Ānāpāṇasati was the favourite meditation object of the Buddha himself. It can be cultivated both for samatha/samādhi and for insight/vipassana. The Buddha has given us highly detailed instructions how to develp mindfulness of the breath. The most extensive one is found at Anapanasati-Sutta, Middle Length Discourses Nr. 118:
https://www.dhammatalks.org/suttas/MN/MN118.html
In this talk Ajahn Moneyyo explains the instructions of cultivating the breath to develop mindfulness of the mind/heart ('citta'):
- Training yourself to experience the mental formations while breathing in and out
- Training yourself to calm the mental formations while breathing in and out
- Training yourself to experience the mind/heart while breathing in and out
- Training yourself to unify the mind/heart while breathing in and out
- Training yourself to liberate the mind/heart while breathing in and out
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Our Dhammahall renovation project has been completed just in time for the annual Rains Retreat ('Vassa'). We celebrate the re-opening on Āsāḷhā Full Moon, the day commemorating the first formal discourse of the Buddha, the Dhammacakkappavattana- Sutta ('Discourse on Setting in Motion the Wheel of Dhamma').
In this famous teaching, the Buddha expounds the Middle Way ('Majjima-Paṭipadā') and the Four Noble Truths. And what is the 'Middle Way' the Buddha discovered? It is exactly this Noble Eightfold Path, namely:
- Right View
- Right Intention
- Right Communication
- Right Action
- Right Livelihood
- Right Effort
- Right Mindfulness
- Right Concentration
Ajahn Dhammasiha reminds us that the Dhammahall is not an end in itself. We didn't renovate it just to look beautiful, or simply to be more comfortable.
The real purpose of the Dhammahall and all other facilities at Dhammagiri is to help us developing the Noble Eightfold Path.
That's the whole point of all our projects, that's what we have to keep in mind when we use our facilities, that's what we strive to do in the Rains Retreat starting today:
Cultivation of the Noble Eightfold Path.
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The Buddha has given us the following amazing promise:
- "In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, those who have sufficient faith in me, sufficient affection for me, are all going to be reborn in heaven." (The Buddha, Majjima Nikāya/Middle Length Discourses, #22 'Alagaddāpama Sutta'/'The Simile of the Snake')
Even if we can not attain full Nibbāna yet, and do not yet have the insight of a stream-enterer either, just by having a sufficient amount of confidence, faith and affection to the Buddha, we're already assured a heavenly rebirth as a deva!
This extraordinary promise of the Buddha is something we can bring to mind whenever fear or anxiety threaten to overwhelm our mind. For the last 18 months of the pandemic, so many of us have experienced hightened levels of anxiety and fear. And the ultimate fear is usually the fear of death. But if we understand that death is not the end, but simply the transition to a new rebirth; and if we are confident that we have sufficient faith and affection for the Buddha to be reborn in devaloka, then death can no longer terrify us. When the fear of death can't overwhelm our mind any more, then all anxiety will be dramatically diminished. When we're no longer controlled by fear and anxiety, we are able to clearly discern what's beneficial for ourselves and others. Fear can no longer be used to manipulate us to do harmful things to ourselves and others.
Free from fear and filled with faith and conficence, the mind is bright and joyful. With a bright and joyful mind, our immune systems work at peak performance. With our immune systems strong, we will have less symptoms and better recovery if we catch any virus, or any other form of sickness.
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Ajahn Dhammasiha quotes an amazing promise the Buddha has given us:
- "In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, those who have sufficient faith in me, sufficient affection for me, are all going to be reborn in heaven." (The Buddha, Majjima Nikāya/Middle Length Discourses, #22 'Alagaddāpama Sutta'/'The Simile of the Snake')
Just a sufficent amount of conviction and affection to the Buddha will already garuantee us rebirth as a deva (divine being/angel) in a heavenly world. If we contemplate that, then even the ultimate fear of death will not be able to conquer our heart.
Endless, relentless coverage of pandemic deaths, infections, mutations and so on, generates huge amounts of fear and anxiety. We need to uplift our mind with faith and other wholesome qulities to overcome that anxiety. When we keep our mind bright and fearless, we strengthen our immune system, and continue living life with joy and confidence.
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Ajahn Dhammasiha encourages us to turn our mind away from constant preoccupation with external events and distractions, and instead to pay attention what's going on inside of our mind.
He uses the example of the pleasant and unpleasant feelings we experience right now:
- The wordly, sensual pleasant feeling of just having eaten a really nice meal.
- The spiritual pleasant feeling of making good Karma ('Puñña') through generosity, and from experiencing the emotion of faith/confidence in the Triple Gem; and from developing virtue and samādhi.
- The worldy painful feeling of having lost a love one recently.
- The spiritual painful feeling ('Saṃvega') of experiencing impermanence, and yearning for the final release from sickness, death and all suffering through the relaization of Nibbāna.
Next, we gradually substitute the worldly sense of loss with the spiritual urgency to realize the escape from all impermanent phenomena. And we replace the worldly pleasant feelings with the spiritual happiness from Dāna, Virtue and Meditation.
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We are far too occupied with external events: She said this, he did that, politics, social media, and so on... Our mind gets constantly pulled outside into the world.
In meditation, however, we direct the mind inside. We turn our attention to internal experience: What do we feel, what emotions do we experience, can we directly experience our physical body.
Once we become aware of our physical body and our internal feelings, thoughts, and emotions, we start to understand where they come from, what are the causes and conditions for them to arise. Once we understand where they come from, we become able to abandon the harmful ones, and to cultivate the beneficial ones.
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Ajahn Moneyyo recites the Hemavata Sutta (Sutta Nipāta Verses 153-180) at Dhammagiri Forest Hermitage. The chanting is in the Pāli, the original language of the Buddha, as preserved in the Canon of the Theravāda tradition. On a full moon night the two Yakkhas (Spirits) Hemavata and Sātāgira meet. Sātāgira is already inspired by the Buddha and wants to convince Hemavata to go to visit the Buddha together.
A dialog in verse unfolds in which Hemavata coss-questions Sātāgira about the noble conduct and inner qualities of the Buddha. Sātāgira can inspire the other Yakkha to go to visit the Buddha, and Hemavata then asks the Buddha a series of profound questions.
At the end of their dialog Hemavata and Sātāgira take refuge in the Buddha, Dhamma and Sangha, together with a great retinue of Yakkhas. A english translation of the Sutta can be read here:
https://www.dhammatalks.org/suttas/KN/StNp/StNp1_9.html
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This is the second part of a series of four talks on 'Mindfulness of Breathing' ('Ānāpāṇasati'), conducted by Ajahn Moneyyo at Dhammagiri Forest Hermitage.
Ānāpāṇasati was the favourite meditation object of the Buddha himself. It can be cultivated both for samatha/samādhi and for insight/vipassana. The Buddha has given us highly detailed instructions how to develp mindfulness of the breath. The most extensive one is found at Anapanasati-Sutta, Middle Length Discourses Nr. 118:
https://www.dhammatalks.org/suttas/MN/MN118.html
In this talk Ajahn Moneyyo explains the instructions of cultivating the breath to develop mindfulness of feelings ('vedanā'):
- Training yourself to gladden the mind breathing in and out
- Training yourself to experience rapture breathing in and out
- Training yourself to experience happiness breathing in and out
Part one of this series can be listened to here:
https://castbox.fm/episode/AJAHN-MONEYYO%3A-Mindfulness-of-Breathing-Part-1%3A-Knowing-the-Breath-%26-Body-id2744970-id402050941?country=au
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Whenever our insight meditation makes us feeling down or anxious, we:
- Mindfully recognize that we have not yet reached the intended result of the meditation
- Instead, the intended result is dispassion, letting go, and ultimately the experinece of complete release from all Dukkha
- We remind ourselves that there exists this state of complete freedom from old age, sickness and death, Nibbāna, and that it can be realized
- We change to a more uplifting meditation object, like Loving Kindness, Breath Meditation or Buddhānussati, to build up a stronger basis of Samādhi
- Based on that samādhi and resulting rapture, happiness, and clarity of mindfulness, we return to our contemplation of Dukkha joyfully and without fear
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This is the first of a series of four talks on 'Mindfulness of Breathing' ('Ānāpāṇasati'), conducted by Ajahn Moneyyo at Dhammagiri Forest Hermitage.
Ānāpāṇasati was the favourite meditation object of the Buddha himself. It can be cultivated both for samatha/samādhi and for insight/vipassana. THe Buddha has given us highly detailed instructions how to develp mindfulness of the breath, the most extensive one is found at Anapanasati-Sutta, Middle Length Discourses Nr. 118:
https://www.dhammatalks.org/suttas/MN/MN118.html
- Knowing the breath as long or short
- Training yourself to experience the whole body while breathing in and out
- Training yourself to calm the bodily formations while breathing in and out
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So many of us are now regularly 'losing' their mind in the www. Immersed in the virtual reality of images, videos, and endless information. But with awareness lost in proliferation on the internet, we can not establish any foundation in our meditative development. To truly cultivate mindfulness ('sati'), samādhi and wisdom ('paññā'), we have to bring awareness back into this physical body. We have to establish 'kāya-gatā sati', 'mindfulness connected with the body.
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We live in a world dominated by screens: Mobile Cell Phones, Tablets, Laptops, TV...
When we look at these screens, our mind gets 'sucked in' and flows out into the www. ("The Worldwide Net of Māra"). Our awareness disconnects form our physical body and gets lost in an external virtual dimension of images, videos, concepts and proliferations.
It's so important to bring awareness back into our physical body. In this guided meditation, Ajahn Dhammasiha encourages us to re-establish body awareness, mindfulness of the body ('Kāyagatā Sati'), recommended by the Buddha as a fundamental condition for meditative development ('Bhavanā').
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At Dhammagiri Forest Hermitage, Ajahn Dhammsiha offers some reflections on one of his favourite quotes by Luang Por Chah:
"Do not try to become anything.
Do not try to be anything.
Do not make yourself into anything.
Do not be a meditator.
Do not try to become enlightened.
When you sit, just let it be.
When you walk, just let it be.
Grasp at nothing.
Cling to nothing.
Resist nothing."
- Ajahn Chah
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On occasion of the annual commemoration of Ajahn Chah's birthday, Ajahn Dhammasiha shares some reflections at Dhammagiri Forest Hermitage about the exceptional 'Pāramī' ('Spiritual Perfections') of Luang Por Chah.
Nowadays, it tends to be rare to find individuals who have Pāramī mature enough that they can realize full Nibbāna in this very life. But it is even rarer that the same person additional has the talent to be an effective teacher, someone who can explain the Dhamma successfully and in a way that others get inspired to really take up the practice.
Ajahn Chah could do so!
Additionally, he could not only inspire and instruct people of his own cultural and social background, but he could relate to virtually everyone. Whether subsistance farmers of the Isan (undeveloped North-East region of Thailand) or university professors; whether hippie high school drop-outs or ministers and generals; whether Thai or Western or various other nationalites and cultures; whether rich or poor; old or young; advanced practitioners or complete newcomers to Buddhism & Meditation... Luang Por Chah could relate and inspire all of them.
On top of this exceptional combination of abilities, he was also an accomplished 'manager'/'CEO', who established a large and still growing community of hundreds of branch monasteries in 4 continents. He founded Wat Pah Nanachat as a unique monastery dedicated for training foreigners, but located in Thailand in the heart of the Forest Tradion, close to his own monastery Wat Nong Pah Pong, and providing the same style of training. He succeeded in bringing the forest tradition to Britain and other countries, with the amazing result that we now have preceptors and ordinations regularly happening in Europe, Australia and America.
Let us all celebrate and recollect in gratitude the exceptional qualities of Ajahn Chah - and most importantly, let us practise diligently the teaching and training that he has left behind for us!
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A recording of Dvayatānupassanā Sutta ('Contemplation of Pairs') from Suttanipāta ('Group of Discourses') 2.12, Verses #729 to #771.
Chanted by Ajahn Dhammasīha in the ancient language Pāli, the language of the Buddha and the Theravāda Scriptures. The prose portions of the sutta are omitted, only the verses are chanted.
This is one of Ajahn Dhammasiha's favourite suttas. An exposition of Paṭicca-Samuppāda ('Dependent Origination') expressed in beautiful poetry, showing the Buddha in his supreme mastery of conveying an exceedingly difficult and profound subject in metric verses. The text also provides some interesting variations and additions to the standard 12 or 10 link formula of dependent origination.
An English translation by Ajahn Ṭhanissaro can be found here:
- https://accesstoinsight.org/tipitaka/kn/snp/snp.3.12.than.html
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Many meditators find it difficult to experience calm, peace and bliss in their meditation. They often come to the conclusion that they need a better 'technique', or more flexibility to sit more comfortably, or that they have to sit longer or more frequently. That's not wrong, but the most important condition to attain samādhi is not technique, but gradually and persistently weakening the defilements in one's heart. And the first and most important hindrance to samadhi is sensuality.
In his reflections, Ajahn Dhammasiha explains seven similes given by the Buddha to elucidate the dangers inherent in sensual desire (Majjhima Nikāya/Middle Length Discourses #54, 'Potaliya-Sutta'):
- https://accesstoinsight.org/tipitaka/mn/mn.054x.than.html
If we reflect on the danger and drawbacks of sensuality, we weaken sensual desire ('kāmacchanda'). Once sensual desire is overcome, the biggest obstacle to samādhi is removed, and the mind will settle in calm, peace in bliss much more easily.
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Ajahn Dhammasiha explains that a general needs to know his enemy very well, if he is to win the war. Fortunately, when Māra assaulted the Buddha under the Bodhi Tree with his ten armies, the Buddha knew exactly what he is dealing with. By understanding which defilements the ten armies represent, the Buddha could subue them internally in his heart, and Māra had to retreat in defeat.
- Sensuality
- Discontent
- Hunger & Thirst
- Craving
- Tiredness & Lazyness
- Fear
- Doubt
- Hypocrisy & Stubborness
- Gain, Honour, Veneration & ill-gained Fame
- Praising Oneself & Disparaging Others
The encounter is described in 'Padhana-Sutta' ('Exertion') in Suttanipāta ('Group of Discourses) 3.2; Verses #425-#449
Translation by John D Ireland:
https://accesstoinsight.org/tipitaka/kn/snp/snp.3.02.irel.html
Translation by Ajahn Ṭhānissaro:
https://accesstoinsight.org/tipitaka/kn/snp/snp.3.02.than.html
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Our bodies and all material things are made up of the four elements:
- Earth ('paṭhavī-dhātu')
- Water ('āpo-dhātu')
- Fire ('tejo-dhātu')
- Wind (vāyo-dhātu')
We are very attached to them, and try to manipulate and control them all the time. But the Buddha compares these four elements to four poisonous snakes: However much we look after and nurture them, at any time they may turn against us and 'bite' us - just like the 4 elements may at any time get out of control in sickness, accidents, attacks and 'bite' us resulting in pain, illness and death.
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Māra is the evil spirit who can't stand anyone escaping from his influence, and thus tries his very best to stop everyone from attaining Nibbāna. At the same time, 'Māra' is also used by the Buddha as a metaphor for the defilements in our heart, greed, hatred and delusion, that prevent us internally from reaching liberation.
We can symbolically describe our spiritual practice as a martial arts fight with Māra/defilements. Just like one has to build up strength in a professional boxer, before sending him into the ring to fight the reigning world champion, so we have to gradually build up strength in our spiritual struggle. Whenever anger, lust and confusion arise in our mind, we see it as an opportunity to do some 'sparring' with defilements, to build up strength and technique for the big championship fight one day.
However, as someone in the audience points out, it feels very painful to get knocked out in a real boxing fight. On the other hand, getting defeated by Māra/defilements can feel so sweet! But we should never surrender to that 'sweet defeat', as bitter regret will follow later on. Instead, we have to get up again and continue to fight back.
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On occasion of Vesak, commemorating the birth, supreme awakening and final Parinibbāna of the Buddha, Ajahn Moneyyo offers reflections on the marvellous qualities of the Bodhisatta. The Bodhisatta's birth was accompanied by several miraculous events, but his extraordinary qualities extend far back into the past into previous lifes.
A description of his birth in the Buddha's own words can be found in Majjhima Nikaya/Middle Length Discourses, #123 "Wonderful and Marvellous".
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On occasion of Vesak Full Moon, which commemorates the birth, supreme awakening and final Parinibbāna of the Buddha, Ajahn Dhammasiha guides a meditation on 'Buddhānussati', recollection of the Buddha.
An easy way of maintaining mindfulness on the Buddha is simply by mentally repeating 'Buddho' continuously, like a mantra.
However, the point of the meditation is not just the repetition of this word, but the emotions and feelings that are aroused in our heart while repeating the mantra: Faith, devotion, conficence, conviction and spiritual affection to the Buddha.
By keeping the mind focussed on the mantra, these emotions will naturally grow, become stronger, and finally can carry our mind into samādhi.
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Live Recording (4min 36sec) of Ajahn Dhammasiha, Ajahn Moneyyo and Ven. Dantacitto chanting 'Canda Paritta' ('Moon Protection') right at the maximum of the Vesak total lunar eclipse.
The mood was really magic, you can hear the insects chirping in the background.
In Buddhist mythology, an eclipse means that the moon deity Candimā is swallowed by the demon Rāhu. The Pali Chanting relates how Candimā takes refuge in the Buddha in his distress. The Buddha chants one gāthā pointing out that the moon deity has taken refuge, and Rāhu finds it impossible not to quickly let go of Chandimā. Of course, astronomically an eclipse has nothing to do with the moon being 'swallowed'. But that's not the point, what counts is the symbolic meaning: The real battle of good and evil takes place in our mind. We can see Rahu as representing the forces of darkness, and the moon as a symbol of light and goodness. If we truly take refuge in the Buddha, the forces of darkness will not be able to 'swallow' our heart, and 'seize' us in gloomy states of anxiety and depression. Instead, our mind will rise above evil, our light will shine forth again like the moon freed from the eclipse.
You can read more about the symbolic meaning of this Protective Chant, including full text in Pali and English here:
- https://tinyletter.com/dhammagiri/letters/dhammagiri-news-92-vesak-lunar-eclipse-defeating-the-forces-of-darkness
The full live program of during lunar eclipse, with guided meditation and Dhamma encouragement how to lift our mind out of darkness, can be watched on Youtube:
- https://www.youtube.com/watch?v=184j0XvdpjI
May all of humanity emerge from the great pandemic and anti-pandemic measures into health and well being; may our hearts rise above all dark states of depression, anxiety and anger, and shine again bright like the moon in the night sky.
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Live recording of our program at Dhammagiri during the total lunar eclipse on Vesak Full Moon:
- 00 to 15.19: Evening Chanting
- 15.20: Recitation of the Buddha's First Words after Enlightenment, "Housebuilder Verse", Pali & English
- 17.05 Welcome by Ajahn Dhammasiha and Intro into symbolic meaning of ceremony: When we take refuge in the Buddha, our mind can't be seized by the forces of darkness, but will break free and shine bright again.
- 26.05 Guided Meditation: Buddhanussati/Recollection of the Buddha, by repitition of Mantra 'Buddho';
- 43.43 Ajahn Dhammasiha reads English translation of 'Canda Paritta' ('Moon Protection Chant'), and explains metaphorical meaning
- 50.14 Recitation of "There is One Person...", Anguttara/Numerical Discourses Ones #13.1
- 55.03 Chanting of 'Canda Paritta' ('Moon Protection Chant') at Bodhi Tree during maximum of eclipse
- 01.10.50 Final Aspiration for Release from pandemic and all dark mindstates for all of Humanity
You can read more about the uplifting symbolic meaning of Canda Paritta, including complete text in Pali & English, here:
- https://tinyletter.com/dhammagiri/letters/dhammagiri-news-92-vesak-lunar-eclipse-defeating-the-forces-of-darkness
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This year, we will experience a full lunar eclipse at the Vesak Full Moon night Wed 26 May. At Dhammagiri, we will chant the 'Canda-Paritta' ('Moon-Protection'), as the eclipse is fully visible in Brisbane with maximum at 09.16pm.
The moon deity Candimā is swallowed by the demon Rāhu, and then takes refuge in the Buddha in his distress. The Buddha chants one gāthā pointing out that the moon deity has taken refuge, and Rāhu finds it impossible not to quickly let go of Chandimā.
Of course, astronomically an eclipse has nothing to do with the moon being 'swallowed'. But that's not the point, what counts is the symbolic meaning:
Ajahn Dhammasiha explains that we can see Rahu as representing the forces of darkness, and the moon as a symbol of light and goodness. If we truly take refuge in the Buddha, the forces of darkness will not be able to 'swallow' us into gloomy states of anxiety and depression, they will not be able to hold our mind in darkness, our light will shine forth again.
You can read more about the struggle between the Moon and Rahu in our latest newsletter here:
https://tinyletter.com/dhammagiri/letters/dhammagiri-news-92-vesak-lunar-eclipse-defeating-the-forces-of-darkness
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Ajahn Moneyyo offers reflections on the theme of 'Sakkāya-Diṭṭhi' (Identity View) and it's abandonment.
Identity View is the first of the 10 Fetters that tie us into the endless circle of death and rebirth, and is abandoned at the experience of stream entry, the first stage of awakening, after which the final experience of Nibbāna will occur with necessity within maximum 7 lifetimes.
Ajahn Moneyyo discusses the four 'Iddhipāda' ('Bases of Power'/'Pathways to Success').
- The Basis of Power of Desire leading to Samādhi and Accompanied by Formations of Striving
- The Basis of Power of Energy leading to Samādhi and Accompanied by Formations of Striving
- The Basis of Power of Intent leading to Samādhi and Accompanied by Formations of Striving
- The Basis of Power of Investigation leading to Samādhi and Accompanied by Formations of Striving
Though much more rarely talked about than the 4 Foundations of Mindfulness, or the Noble 8fold Path, the Bases of Power are actually of similar fundamental importance, and can serve as the main driving force of our Dhamma practice.
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On occasion of Mother's Day, Ajahn Dhammasiha reminds us about the great value the Buddha has placed on the quality of gratitude, especially gratitude to parents.
Gratitude and appreciation are qualities that brighten our heart, and we are ourselves the first to benefit from being grateful and appreciative.
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In this guided meditation, Ajahn Dhammasiha encourages us to recollect those fundamental things we usually take for granted, but which are in reality great blessings. Instead of having a long list of complaints, let us consider what we have to be grateful for, e.g.:
- Born as a human being
- In a peaceful, wealthy country like Australia
- In reasonable good health with unimpaired mental faculties
- At a time when the teaching of Buddha is still available
- Where we have 'Kalyaṇa-Mitta' (good spiritual friends)
- And Forest Monasteries
- And we have at least some confidence/faith in the Triple Gem
- ...
When we count our blessings, we feel contenment, satisfaction and joy in our meditation, and the mind can settle down easily.
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A questioner mentions that contemplation of impermanence ('anicca') can arouse strong feelings of anxiety. Ajahn Dhammasiha suggests skilfull means to conquer that fear:
- Conviction that we can move beyond all impermanent, conditioned phenomena and realize the unconditioned freedom of nibbāna
- Even if we do not realize nibbāna yet, we strengthen out conviction that death is not elimination, but that consciousness will be estabished in a new rebirth according to our karma
- Strengthening our base of calm/samādhi before contemplating impermanence
- Not giving in to the fear, but confronting it with courage and pressing on in our insight contemplation
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After a meditator went through a lot of pain in the one hour meditation session, Ajahn Dhammasiha explains some basics about suitable posture and dealing with pain in meditation:
- It may be more beneficial to mindfully change posture, rather than to push for maximum sitting time
- It doesn't have to be Full Lotus Posture. Other options are Half Lotus; Both feet on floor in front; Stool; Chair (Yes, it's possible to meditate on a chair!)
- It's much more important to sit with the back upright, than to sit cross-legged
- It doesn't have to be sitting meditation. It's perfectly fine to do mostly walking meditation (or standing meditation)
- A lot of the 'discomfort' is actually in the mind, not in the body. If we really enjoy our meditation, we naturally can sit much longer without much pain
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Two visitors in the audience work as radiographers, taking X-ray and CT scans and so on. Ajahn Dhammasiha uses the opportunity to remind us that meditators should all be "Radiographers" as well:
We have to go deeper than the superficial and attractive surface of our body.
We have to contemplate what's inside our body: Bones, Blood, Organs, tissue, ligaments, flesh.
The Buddha taught us to develop the perception of the internal body parts whenever we look at attractive bodies, so that we can overcome desire, lust and attachment to the body.
If we can overcome attachement, identification, desire and lust for the physical elements that constitute our body (and others' bodies), we've already accomplished the major part of our journey to enlightenment and freedom.
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We often try to deny the basic fact of our own mortality. Death is something that happens to others, old people and sick people, but not to ourselves. But denial is no solution, because in the end death will always get us. And deep down we know anyhow we're all mortal, and then the suppressed fear of death will manifest in all kinds of anxieties.
Rather than denying death, the Buddha urges us to contemplate death deliberately ('Maraṇussati'). Not to resign ourselves to dying, but to follow the Buddha on the Noble Eight Fold Path that will ultimately lead us beyond death. Ajahn Dhammasiha reminds us that we all can defeat death and realize the same Deathless State of Nibbāna that the Buddha realized meditating under the Bodhi Tree.
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For the Theravada Buddhist New Year 13th April, traditional Buddhists visit the monasteries to make merit, and also to receive blessings to increase their 'good luck'. Ajahn Dhammasiha points out that 'good luck', fortune telling, astrology, feng shui, amulets, charms, and so on are not really a suitable foundation to bring us happiness.
If our precepts are not pure, and we are stingy and egotistic, even the blessings of the most revered monks, or the most auspicious astrological constellation will not be able to help us.
Instead, the Buddha encouraged us to rely on good karma. We have his garantee that whatever good karma ('puñña') we generate will always catch up with us at some stage, and will always result in happiness and good fortune.
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Ajahn Dhammasiha is asked about desire/craving.
We all know that the Buddha has explained in the Four Noble Truths that craving is the cause of suffering. But how do we find the motivation to practise, if we let go of all desire?
Ajahn explains that we have to distinguish different form of desire. Only sensual desire, desire for existance, and desire for annihilation is the cause of suffering. But the desire to practise meditation, to learn the Dhamma, to be virtuous and generous - that desire ('chanda' in Pali) is wholesome, it is part of the path, and it should be deliberately cultivated.
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Ajahn Dhammasiha is asked what has sustained him to stay as a monk for 25 years. He explains that in his twenties he had a profound sense of the ultimately disappointing and meaningless nature of normal lay life. This insight motivated him to search for a better spiritual alternative, even though he was young and 'enjoying himself' (according to average worldly standards) as a student in the very exiting city Berlin around the time of German re-unification.
The Bhikkhu's life, on the other hand, provides a clear goal and purpose, i.e. Nibbāna, which is infinitely superior to anything the world has to offer. And even if a monk does not succeed in attaining Nibbāna in this life, one makes heaps of good karma for an excellent rebirth, and lives a beautiful, reflective life in quiet nature.
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When we carefully investigate the various problems we struggle with, we notice that often the problem is not really the problem, but the real problem is the projection of "I", "Me", "Mine" and "Self". Only once we take up 'ownership' of the issues, only once we identify and cling to them do they become a problem for us.
Ajahn Dhammasiha encourages us to instead contemplate the body, feelings, emotions and any external or internal phenomena whatsoever as:
- "This is not me, this is not mine, this is not my Self"
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In this guided meditation, Ajahn Dhammasiha suggests to develop the perception of "Not-Self; Not-Me; Not-I; Not-Mine" together with the breath as our meditation object.
Rather than fighting them or trying to suppress them, we regard all disturbing thoughts, emotions, phantasies, and so on as:
- This is not me
- This is not mine
- This is not my Self
Seen as not really belonging to us, they loose their power over us, and we can let go of them.
Additionally, 'Anatta-Saññā' can be applied even to our meditation object, the breath. If we see the breath as 'not-me', we do not hold it too tightly, and the meditation goes swimmingly.
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Ajahn Dhammasiha talks about the 4 kinds of attachment/clinging/grasping ('upādāna'):
- Clinging to Sensuality
- Clinging to views/opinions
- Clinging to rites/rituals/conventions
- Clinging to a delusion of 'Self'
Attachment is the cause of our suffering, and only when we let go of all 4 forms of attachment through insight ('vipassana') will we be able to abandon suffering and experience liberation.
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Like in a Tesla on autonomous driving mode, we're in danger of meditating and living our whole life on automatic pilot: Stuck in conventions, routines and habits.
Ajahn Dhammasiha encourages us to break out of conventionality, to live and meditate with 'Beginners Mind': Aware, mindful, open and free.
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We've all heard the old adage: "No pain - no gain!" In the Buddha's time, they took that to the extreme and thought that to reach the highest gain, enlightenment, one would have to forgo all pleasure, and endure the most intense pain. Even the Bodhisatta fell into that trap and mortified his body with the most extreme ascetic practices.
But when he had fasted himself close to death, he finally had the crucial insight: We only have to abondon sensual and unwholesome happiness. But wholesome happiness of generosity, virtue and samādhi is nothing to be feared.
Spiritual happiness should be developed, and is the path to awakening.
We can use happiness as a means to attain even more happiness.
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Mettā, Loving Kindness, is unconditional - every being deserves our Loving Kindness, without having to fulfill any 'conditions' beforehand whatsoever. And that applies equally to ourselves.
We deserve our own loving kindness, no matter what we did or didn't do, no matter what bad qualities we may still have, or what good qualities we may still lack. We fully qualify and unconditionally wish ourselves well, 'warts and all', according to the instructions of the Buddha, simply because we are a living being.
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A good doctor listens carefully, examines the patient thoroughly, and prescribes medicine only after he arrived at a well considered and investigated diagnosis.
Is that how we treat the ailments of our own mind?
Or are we a bad doctor in treating our own mind, immediately applying a standard solution?
And when our treatment doesn't work, are we willing to re-investigate and apply a more suitable medicine, or are we just following a "more of the same" approach?
Have we properly diagnosed whether our mind suffers from anger, or anxiety, or depression, or restlessness, or greed, or confusion...?
Do we use the most appropriate meditation for each of these conditions to treat them?
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Often we mistakingly believe that thoughts are not so important, as only bodily actions and speech create heavy Karma, not mere fleeting thoughts.
But as we think, so the mind will gradually incline. If we regularly think angry thoughts, the mind will incline towards anger. If we think thoughts of loving kindness, the mind will incline towards loving kindness. The inclination forms a habit, and the habit finally becomes an ingrained charactertrait in our heart.
Thus, over time these seemingly unimportant and fleeting thoughts actually shape our character. We can gradually train ourselves to become patient, kind, generous, calm and wise, even if we're currently still show the opposite traits!
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We're often too much in our heads. Body Sweeping is a technique to bring our awareness back into the body.
We move our mindfulness gently throughout our physical body: We try to feel and experience every limb and part of our own body directly from inside, from the top of our head down to the the tip of our toes.
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It's amazing how much of our anguish, heartache and suffering is actually caused by our own thinking!
Ajahn Dhammasiha encourages us to analyze carefully and honestly how the very thinking process we're so attached to, and that we strongly identify with as 'me', 'mine' and 'self', is actually generating so much of our internal pain.
Once we mindfully become aware of that, we can challange our absolute belief in the 'truth' of our thoughts, change our thought patterns to become more wholesome, and ultimately let go of attachment to thinking.
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In this guided meditation, Ajahn Dhammasiha encourages us to reflect, remember and rejoice in the good actions we have done. Calling our acts of generosity and kindness to mind and feeling happy about them is a crucial support for our mind to develop samādhi.
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Ajahn Nyanadipo is the abbot of Bodhipala Monastery near Adelaide. Originally from New Zealand, he came to Australia to ordain at Buddha Bodhivana Monastery, Warburton, while still in his late teenage years. He has trained for many years with Luang Por Kalyano, and is his seniormost disciple. In particular, he was instrumental in the physical development of Bodhivana; building, organizing, managing and supervising most of the construction projects. For the last two years, he has used his skills and extensive experience to develop Bodhipala Monastery near Mount Pleasant, about 50 km east of Adelaide, and to provide Dhamma teachings to the local community of monks, novices and laity.
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We are fortunate that he could visit us for our Community Offering of Forest Cloth ('Pha-Pah') on Magha Full Moon day, and kindly shared some Dhamma encouragement with us at the occasion. In this talk, he encourages us to "keep going" even if we encounter difficulties in our practice. When we do what is difficult, but wholesome and beneficial, we follow the advice of the Buddha: "Enduring patience us the supreme incinerator of defilements".
Ajahn also responds to several questions from the audience.
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Ajahn Nyanadipo is the abbot of Bodhipala Monastery near Adelaide. Originally from New Zealand, he came to Australia to ordain at Buddha Bodhivana Monastery, Warburton, while still in his late teenage years. He has trained for many years with Luang Por Kalyano, and is his seniormost disciple. In particular, he was instrumental in the physical development of Bodhivana; building, organizing, managing and supervising most of the construction projects.
For the last two years, he has used his skills and extensive experience to develop Bodhipala Monastery near Mount Pleasant, about 50 km east of Adelaide, and to provide Dhamma teachings to the local community of monks, novices and laity.
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We are fortunate that he could visit us for our Community Offering of Forest Cloth ('Pha-Pah') on Magha Full Moon day, and kindly shared some Dhamma encouragement with us at the occasion.
In this short recording (7min), he reasures us to be patient in building up Pāramī (j'Spiritual Perfections'). Dhamma practice is not always smooth and easy, but if we persistently continue even through difficulties, our Pāramī will develop and ultimately bear rich fruit.
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On occasion of offering Forest Cloth at Magha Puja Full Moon, the Sangha at Dhammagiri recites 'Paritta'. These auspicious, protective verses of profound Dhamma-meaning are in 'Pali', the language spoken by the Buddha himself, and have been preserved and regularly recited by the Sangha for the last 2,500 years.
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The formal request to the Sangha to chant Paritta is recited by Tum
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Next, Ajahn Moneyyo invites all devas (angels/spirits) to participate and listen to the Dhamma being recited
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Ajahn Nyanadipo, the abbot of Bodhipala monastery near Adelaide, who has specially joined us for today's ceremony, is leading the Paritta chanting
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Ajahn Dhammasiha, Ajahn Moneyyo, V Dantacitto, and V Nipako are joining in
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Ajahn Dhammasiha discusses the question: What's the best possible motivation for our practice of generosity?
According to the Buddha, we generate good karma not just for happiness in future rebirths, but right here and now good karma is an ornamentation for our mind, beatifying our mind and equipping our mind with wholesome happiness and joy that will support our development of samādhi and insight.
Fully understanding that process, and then deliberately practising generosity to make our mind happy in a wholesome way connected with Dhamma is the highest and most beneficial motivation for us to make good karma.
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Empathy is the ability to imagine the feelings, emotions and views of others; to be able to perceive the situation from their perspective, almost as if we're experiencing or sharing their emotions. But if we only practice empathy, we may get overwhelmed ourselves, if we empathize with those who are experiencing extreme suffering.
Compassion ('Karuṇā') goes beyond experiencing others' suffering; it focuses on wishing them to be free from all pain and hardship. Developing the intention: "May you be free from all suffering" is not weighing us down. That intention is uplifting and beautifying our own mind. It allows us to witness intense suffering without getting overwhelmed. We're not ignoring or denying the pain of others. We can help and engage, without getting weight down. And even if it's impossible to practically help, we can still develop compassion and keep our own heart bright and wholesome, even in the face of all the hardship that countless beings undergo in the repeated circle of death & rebirth.
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Karuṇā, 'Compassion', is the heartfelt wish for all beings to be free from suffering. It is one of the 'Brahmavihāras', the 'Divine Abodes', which the mind can use as an internal dwelling place in meditation. It is also known as 'Appamañña-Vihāra', an unlimited, infinite home for our mind.
In this guided meditation, Ajahn Dhammasiha encourages the use of a short formula that we silently repeat internally, to slowly but steadily generate the liberating emotion of compassion:
- "May all beings be free from suffering!"
- "May all beings be free from suffering!"
- "May all beings be free from suffering!"
- ...
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Responding to a question from the audience, Ajahn Dhammasiha offers some reflection on the meaning of 'Ignorance', in Pali language expressed by the terms 'Avijjā' and 'Moha'.
Ignorance is not simply not knowing, but it is knowing wrongly. In other words, we have no awareness of being ignorant; we're actually convinced that we do know perfectly well. But unfortunately, our supposed 'knowing' is deeply distorted and false due to defilments that effect all our perceptions, thoughts and views.
In particular, ignorance means ignorance of the 4 Noble Truths. We experience suffering, and we think it's due to some outside cause, we're convinced it's always someone else who's at fault for our suffering: Perhaps we think we suffer because of our tough boss, or because of our mother in law, or because of lying politicians, and so on...
But truly knowing the first Noble Truth means understanding that our suffering is ultimately caused inside our mind, and has craving and attachment as it's origin.
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Ajahn Dhammasīha and Dr Gamini share memories from the difficult but inspiring early days of Dhammagiri.
When we acquired the property in 2007, there was no power, no water, and no buildings except for one gigantic but empty water tank. Almsfood was offered out in the open, unprotected from sun or rain, and teachings/meditations were conducted in a tent without heating or air conditioning...
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Ajahn Dhammasīha relates the story how the Jetavana Monastery was offered to the Buddha by Anāthapiṇḍika.
This is the monastery where the Buddha spent some 25 rains retreats, and where so many of his discourses were delivered.
Anāthapiṇḍika, later the foremost male disciple in generosity, feels spontaneous faith just on hearing the word 'Buddha'. He leaves the city in the darkness before dawn to meet the Buddha personally. But suddenly he is overcome by fear.
Fortunately, a benevolent spirit encourages him to overcome his anxiety: "Move on, please move on, do not turn back!"
He takes heart, continues on his way, and is soon welcomed by the Buddha...
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On occasian of 'Australia Day', Ajahn Dhammasiha offers some reflections on the 'Pioneering Spirit' which pervaded early Australian society, and which is still noticable today.
Similar, when establishing the Sāsana in a Western, non-Buddhist country; or starting a new Forest Monastery, we have to develop the typical qualities of a pioneer to be successful: Fearlessness, courage to forge ahead in the face of uncertainty and risk, willingness to let go of conveniences and security of our old home, and so on...
We can see that very fearlessness & courage in all the great Krooba Ajahns, and in the monks that were leading the establishment of the forest tradition in the West, like Luang Por Sumedho.
Finally, we all need the fearless pioneering spirit in our internal meditation: Ultimately, we have to let go of all conditioned phenomena and cross the ocean of Saṃsāra to the unknown land, the further shore known as Nibbāna.
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Asked what meditation technique he's teaching, Ajahn Chah once famously answered:
“I'm teaching torture” ('toroman' in Thai)
Of course, this is not meant literally, as someone with profound insight and great compassion like Luang Por Chah would never act motivated by cruelty. So what did he actually mean?
Ajahn Dhammasīha offers some reflections how we can interpret Ajahn Chah's “torture”, and how being “tortured” can lead us to develop wisdom, insight and letting go of all dukkha.
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A crucial factor for progress and success in our meditation practice is simply learning to really enjoy meditating. Curiously, we often neglect that aspect, and instead rely only on will power and persistance.
In this guided meditation, Ajahn Dhammasiha encourages us to deliberately develop the perceptions of gladness, joy and happiness for each step in our practice of breath meditation.
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16 January is the death anniversary of Ajahn Chah, the founder of our lineage in the Theravada Forest Tradition, which has now spread to many Western counries. Traditionally, a one week long remembrance festival is held at his monastery Wat Nong Pah Pong on the occasion. Hundreds of monks and thousands of laity gather to practise meditation and listen to Dhamma, and on the last day a huge procession circumambulates Luang Por Chah's stupa to express their gratitude, respect and devotion.
Ajahn Dhammasiha offers some reflections on the exceptional 'Pāramī' ('Spiritual Perfections') Ajahn Chah had cultivated, which are outstanding even among the great Krooba Ajahns.
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Even if our physical body is confined in our house or appartment during the COVID lockdown, our mind still has the freedom to dwell in Loving Kindness ('Mettā'). The 'Divine Abode' of loving kindness is located internally in our consciousness. Thus it remains accessible, right inside our own heart, never mind where our physical body may be located.
Ajahn Dhammasiha reminds us that, rather than getting upset or depressed in lockdown, we can decide to dwell in the bright, beautiful and joyful 'Divine Abode' of unconditional, universal loving kindness, easily accessible in our own consciousness.
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In this guided meditation, Ajahn Dhammasīha points out that the location of our physical body does not necessarily have to be where our mind is located.
Even if our physical body is confined in a lockdown, our mind can dwell in the divine abode of infinite, unconditional loving kindness to all beings.
We repeat:
"In gladness and in safety, may all beings be at ease"
continuously in our mind like a little mantra, consistently and mindfully. As we're repeating these words, we put our heart into it, we really mean it, and we mindfully notice how the intention of non-judgemental, unconditional good will naturally arises. We also notice that this intention is connected with an exquisite happiness, a buoyant emotion of calmful joy, which we fully relish and allow to unfold until it suffuses our whole body & mind.
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Ajahn Dhammasiha asks the audience: Imagine someone paid you $100 each time you bowed to the Buddha - how many times a day would you bow?
They all admit that they would bow so often that their back starts hurting.
But each time we bow with a genuine emotion of faith, confidence, respect and devotion, we generate good karma ('puñña') worth much more than $100! And we will not even loose that good karma when we die, but take it with us to our next life!
Therefore, once we understand how much karmic benefit we receive from a simple act as bowing, we will do it a lot. Once we understand how much good karma we make by simply thinking many times: "May all beings be happy and at ease!", we will try to think such thoughts all the time.
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Many struggle with feelings of guilt. Some even berate themselves, self-criticize, and continue to beat themselves down until they loose all self esteem and start hating themselves due to unskilfull, harmful actions they have done.
But that serves no benefit to anyone: It doesnt help the person we may have harmed, it's bad for ourselves, and of no use to anyone at all.
Ajahn Dhammasiha explains what the Buddha advised us to do if we have committed harm:
- We have to recognize if we have acted unskilfully, fully understand and honestly acknowlege it (suppression/denial doesn't work!)
- If possible, we try to fix any damage and ask for forgiveness
- We firmly resolve to do better in future
- We completely forgive ourselves and let go
- We maintain our resolution and restrain ourselves not to do the unskilful action ever again
Guilt is all about the past. Instead of wallowing in guilt, we focus all our energy on doing better in the future. That's what's benefical for both ourselves and all other beings!
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As part of our New Year's Eve Program at Dhammagiri, we conducted a ceremony of asking forgiveness from Buddha, Dhamma and Sangha. Ajahn Dhammasiha recites the traditional verses both in Pali and English translation, and the whole community repeats line by line after him. This simple ritual is deeply meaningful and so helpful for overcoming feelings of guilt.
"By body, speech, or mind,
For whatever wrong action I have committed towards the Buddha,
May my acknowledgement of fault be accepted
That in future there may be restraint regarding the Buddha"
In the end, it's not so much about whether the Buddha forgives us (in his infinite compassion, he certainly does do so in any case). Instead, the crucial question is whether we can forgive ourselves. Even if others forgive us, it wouldn't really help as long as we continue beating ourselves down due to feelings of guilt. But when we ask forgiveness from the Triple Gem wholeheartedly again and again, it triggers something in our own mind, ond the heart opens up and we can gradually grant full forgivenss to ourselves and let go.
Of course, for this to work, it's also necessary to stop doing the harmful actions that cause us to feel guilt, and to set up a firm resolution to never do it again.
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On New Year's Eve we offered a special ceremony for those who wish to really commit themselves to observance of the 5 precepts for the following year. Quite a substantial group showed up and made that powerful commitment.
The sequence of the ceremony is as follows:
- Buddha Puja with Evening Chanting (some Chants in Pali, some in English)
- Requesting the Triple Refuge & Five Precepts
- Taking refuge in Buddha, Dhamma & Sangha
- Committing to the 5 Precepts for all of 2021
- A few words of acvice by Ajahn Dhammasiha, encouraging participants in their resolution to train in the five 'Trainingsteps' to purify their virtue
- Short Guided Meditation, where Ajahn recommends to 'feel out' the uplifting, energizing effect such a powerful resulution has on our mind (silent period has been edited and reduced to half a minute for this podcast)
- Paying respect to Buddha, Dhamma and Sangha
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Ajahn Dhammasiha brings up the metaphor of a 'Sneaky Santa Claus', who is not distributing all the gifts in his sack to the kids, but instead keeps some of the stuff for himself. That would be a bad Santa.
Similarly, we would be sneaky meditators if we continued to hold on, cling, and identify with anything at all that we encounter in our mind during meditation. Like Santa's task is to empty his sack completely by distributing all the gifts, so our task in meditation is to empty the mind completely from all clinging to emotions, thoughts, memories, past & future...; from any identification with anything whatsoever.
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Could it be that a Buddhist monk believes in Santa Claus?
Yes, it could be, in the sense that he believes in Santa as a symbol for generosity. Santa's sole job is to bring gifts to all the kids all over the world. Giving is good karma. Good karma means happiness. Consequently, we find that Santa is always represented as smiling, jovial and happy - a perfect embodiment of the quality of generosity and kindness, and the resulting happiness!
Additionally, Santa is also a symbol for karma. In order to actually get the requested gifts from Santa, we have to be good boys and girls. The baddies won't get any gifts! Likewise, only when we generate lots of good karma ('puñña') will our wishes become reality.
But it's also important to generate wholesome aspirations: We have to be judicious what to put onto our wishlist. We don't want to waste all our good karma for getting only superficial things like material riches. Instead, be better aspire for spiritual qualities like kindness, virtue, mindfulness, wisdom and knowledge.
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This Dhamma discussion begins with someone sharing the recent story of a 7 year old kid in rural Sri Lanka, who started talking about his past life as an astronaut/pilot, and how he died in an accident. Amazingly, the little boy speaks fluent Hindi (not normally spoken in Sri Lanka) and fluent English, even with native English accent!
This leads to an interesting exchange with Ajahn Dhammasiha and other members of the audience about karma, rebirth, the transition from one life to the next, and the well known "judgment-scene" described in various cultures and religions, where the departed after their death encounter a court scene, where all their good and bad actions are recorded and examined.
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Ven Sīvali was one of the 80 'Great Disciples' of the Buddha. Due to his extraordinary good karma, he would always receive almsfood and requisites in abundance, even more than the Buddha himself. Consequently, he has become a symbol of good luck and wealth in in the Theravāda tradition.
His birth was truly extraordinary as well: His mother Suppavāsa was pregnant for 7 years, and then almost died in childbirth when her labour lasted 7 days. Barely recovered, she invited Buddha and Sangha for a series of 7 days almsoffering.
Already the day after his birth the little baby could speak, and had a Dhamma discussion with Ven Sāriputta, the Buddha's chief disciple. Suppavāsa was exceedingly happy that her baby was a child prodigee that could speak about Dhamma right after birth. When asked by the Buddha, she even stated that she would love to have 7 kids just like him!
(Completely forgetting that the day before she had reached the peak of pain and suffering because of that child!!)
The Buddha then spontaneously exclaims the following verses:
Pain in the disguise of pleasure,
The repulsive masquerading as lovely,
Suffering in the semblance of happiness
Overwhelm those who are heedless.
[Udāna/'Inspired Exclamations' 2.8 'Suppavāsa Sutta']
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This time we're including our regular Sunday afternoon chanting/puja at the beginning, as some may be interested to hear what we're chanting.
You can read the text for our chanting in the Amaravati Chanting Book Vol 1 here:
https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-1-Web.pdf
- Page 18: Dedication of Offerings (Pali Language)
- Page 20: Homage to the Buddha & Recollection of the Buddha (Pali)
- Page 24: Recollection of the Dhamma (Pali)
- Page 26: Recollection of the Sangha (Pali)
- Page 37: The Buddha's Words on Loving Kindness (English)
- Page 41: Reflections on Universal Well Being (English)
- Page 43: Suffusion with the Divine Abidings (English)
Next, in the guided meditation Ajahn Dhammasiha encourages us to develop contentment in our meditation. Trying to push, and wishing and wanting to attain anything is the slowest way, which will actually only lead to frustration.
Instead, we're completely content with the breath in the present moment, not trying to get anywhere. Perfect contentment here and now, just watching the breath in silence and stillness, is the 'fastest' way into samādhi.
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It's so important for our Dhamma practice that we have an example to emulate and inspire us. Therefore, the Buddha has declared a pair of disciples as the exemplars for us to model our practice on:
- For monks: Ven Sāriputta and Ven Mahāmoggallāna
- For nuns: Ven Khemā and Ven Uppalavaṇṇā
- For male lay disciples: Citta & Hatthaka
- For female lay disciples: Khujjuttarā & Nandamātā
In this Dhammatalk Ajahn Dhammasiha focuses on Khujjuttarā, the top standard for female lay disciples, who was a servant in the palace of King Udena. Listening to the Buddha she became a stream-enterer and then shared the teachings with the 500 wifes of the king, ultimately leading all of them to realize the Dhamma.
Most amazingly, her teachings are preserved to this day in a part of the Tipiṭaka called 'Itivuttaka' ('Thus was it said'), allowing us to study and practise according to these original instructions.
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We derive numerous benefits from developing Sīla (Virtue) and keeping precepts:
- We protect other beings from harm
- We protect ourselves from harm
- We avoid making bad karma, and instead generate good karma every day we manage to keep our precepts
- We create conditions for a happy rebirth
- We set a good example to others
- We train ourselves in determination, effort & mindfulness
- We beautify the mind and equip it for the experience of enlightenment
The last one is the most exalted benefit precepts provide. With pure virtue, we experience freedom from remorse ('avippaṭisāra') and blameless happiness ('anavajja-sukha'). That happiness will lead to rapture, tranquility, bliss and samādhi, and with samādhi the mind can develop the full 8fold Path and realize awakening.
We do not cling to precepts as an end in itself, but we understand this process and wisely use the precepts as a means to achieve our ultimate objective: Happiness, Samādhi & Nibbāna!
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From photoshop to 'brush up your appearace' on Zoom, from fake news to fake fact checks to fake elections to fake election challenges, from fake bodyparts to botox to facelift to faking a non-existent jet-set lifestyle for instagram followers - we live in times of Peak Fake.
To practise the path of Dhamma, Ajahn Dhammasiha urges us to stop faking it and instead become true, frank, honest, genuine, authentic. The danger in faking things is not only that we may deceive and ultimately disappoint others, but at some stage the dividing line between fake and real becomes blurry, and we may not be able to clearly distinguish anymore ourselves what's real and what's not real.
Rather than ending up believing our own fakery, we have to aim at brutal honesty with ourselves if we ever hope to realize the only state that's really real: 'Amosa-dhammaṃ Nibbānaṃ'
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We live in times of 'peak fake', where people hire a fake mock-up of a lear-jet cabin to take photos of themselves pretending to their Instagram followers that they're living the jet-set livestyle!
To follow the path of Dhamma, we have to go into the opposite direction, we have to become real, true, authentic in our words, thoughts and actions. If we can't be frank, genuine and truthful even in simple external matters, we will never see through the deep-fake happening inside our minds all the time: The 5 groups of clining faking that they are permanent, that they are owned by us, and that they can give us true, lasting happiness.
In reality all 5 of them are fake:
- The body/form is insubstantial like a lump of foam
- Feeling is like the bubbles popping up in a puddle in heavy rain
- Perception is like a mirage
- Intention/volition is like a banana tree - we can peel away layers after layers from the stem, but will never reach real hardwood
- Consciousness is like a magic show (or nowadays, we could also compare it to a movie/video/computer virtual reality)
- Saṃutta Nikāya/Connected Discourses, 22 Khandhasaṃyutta, #95 'Simile of the lump of Foam'
Once we see that they are fake we can let go of them and experience liberation.
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Letting go is radically different from suppression, denial or displacement. In his guided meditation, Ajahn Dhammasiha encourages us to acknowledge whatever arises in out mind, even if it's negative and challanging emotions or memories. If we just deny and suppress them, they will never be resolved, but just get pushed into the unconscious part of our mind, and wil later surface again - potentially even manifesting as neurosis.
We have to look at even the unpleasant, negative emotions with conscious awareness, so that we can investigate them mindfully and understand them with proper wisdom. Once they are seen wisely as impermanent and not truly me or belonging to me, only then can we let go of them.
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When our mind is assailed by negative emotions like anxiety, anger or frustration, recollection of the Triple Gem is an amazingly effective approach to subdue the unwholesome thoughts and fill the mind with goodness instead.
For instance, we simply repeat the formula of homage to the Buddha for 108 times:
-
"Iti pi so Bhagavā Arahaṃ Sammāsambuddho, Vijjā-caraṇa-sampanno Sugato Loka-vidū, Anuttaro Purisa-damma-sarathi, Satthā Deva-manussānaṃ, Buddho Bhagavā ti"
-
"He, the Blessed One, is indeed the Pure One, the Perfectly Enlightened One; He is impeccable in conduct and understanding, the Accomplished One, the Knower of the Worlds; He trains perfectly those who wish to be trained; he is Teacher of gods and humans; he is Awake and Holy."
And already the world and as well as our mind look much brighter and happier!
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In our formal meditation, we may experience rapture and bliss of samādhi. But at other times, we may feel no happiness at all, but struggle with an unruly mind, challenging emotions, and a lot of internal pain.
However, there is nothing 'wrong' with us, or with our mediation, if defilements and suffering arise. The important point is to be aware of it, to investigate that dukkha with mindfulness and wisdom, to find it's underlying deep causes, and then to let go of the cause, which will end the dukkha as well.
Therefore, pain, suffering and challenges in our meditation can ultimately be even more beneficial for our progress than bliss, if only we do not shirk away from the tough task to fully face them with awareness and thoroughly investigate them with withdom.
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Every Saturday at 7.30 am we conduct the ceremony of taking refuge in Buddha, Dhamma & Sangha, and committing to the 5 or 8 training rules.
This morning, after the ceremony, Ajahn Dhammasiha explains how refuge in the Triple Gem connects us to the supreme being in the universe (the Buddha), to the supreme teaching (the Dhamma), and to the community of Noble Disciples who have realized the Dhamma.
Experiencing this direct connection, our heart is freed from anxiety, and we develop appreciation and respect towards ourselves. Whatever mistakes or shortcomings we may have, now we're associating ourselves with what is totally good and pure, and due to that we can overcome any negativety to ourselves, accept ourselves, and develop true loving kindness to ourselves.
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In current society, so many of us struggle with anxiety and issues of low self esteem, even self-hatred. We should never underestimate how powerful the simple act of going for refuge to Buddha, Dhamma and Sangha can be to relieve our anxiety and to build up wholesome self esteem.
The moment we take refuge, we connect and affiliate ourselves with the supreme being in the universe, with the supreme teaching, and with the community who have realized that teaching. Even if we have not yet attained Nibbāna ourselves, we feel close and in association with Buddha, Dhamma and Sangha.
Why should be worry, if we're in such good company?
How could we not respect ourselves, once we have become part of such a praiseworthy community?
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Mindfulness of the breath (Ānāpāṇasati) is reglularly used by many meditators to develop samādhi (concentration), and it is indeed an excellent meditation object for that purpose. But it can also be used to develop vipassana (insight), and it would be a regrettable limitation to our bhāvanā if we neglected that aspect.
In this short Dhammatalk, Ajahn Dhammasiha expounds on instructions given by the Buddha himself. In Majjhima Nikāya/Middle Length Discourses #118 'Ānāpāṇasati Sutta' we find precise guidance how to use the breath to depelop all 4 Satipaṭṭhānā (Foundations of Mindfulness), in order to cultivate both calmness (samatha) and insight (vipassana).
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Ānāpāṇasati (mindfulness of the breath) is an excellent meditation object that can carry us all the way to Nibbāna. It was the Buddha's personal favorite meditation.
However, meditators may not receive the full benefits if they limit themselves to the samatha (samādhi/'concentration') aspect of breath meditation. But ānāpāṇasati can be used to develop both samtha (calm/concentration) and vipassana (insight)!
In this meditation, Ajahn Dhammasiha guides us to use the instructions of the Buddha himself to unfold the insight aspect of breath meditation (Majjhima Nikāya/Middle Length Discourses #118, 'Ānāpāṇasatisutta').
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The Kaṭhina season is traditionally the time when both lay community and monastic sangha cooperate in a grand ceremony meant to mark the end of the yearly retreat period. Everyone joins the preperations in a spirit of mutual support and harmony.
It is considered as one of the most auspicious times in the year to make merit ('puñña' = good karma), when the laity present robes and other requisites to the Sangha in a joyful spirit, full of appreciation for the monks resolute striving in their meditation during the rains retreat.
In his reflections shared at the occasion, Ajahn Dhammasiha points out that everyone is joining a true win-win situation. Different from elections and other competitive endeavours, no one is loosing or getting defeated, but everyone gains from participating, and experiences the happiness of generosity.
"The wise will give at the right time,
and free from envy, bountiful;
Due to their joyful confidence,
in Such-Ones who are straight and true,
their gifts bestowed at the right time,
become exalted offerings.
Those who rejoice in such good deeds,
and those who join and work to help,
will not reduce the donors' gifts,
but share their karmic great reward.
Therefore, with unobstructed mind,
give where your gifts yield lavish fruit:
When going to the afterlife
good karma is your sole support."
[Anguttara Nikāya Fives #36, known as 'Kāla-dāna-sutta-gāthā' and regularly chanted in the robe offering season]
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This year's Robe Offering Ceremony at Dhammagiri included a recitation of auspicious protective chants ('Paritta') in Pali language. These teachings have been preserved directly from the Buddha's lips by the monks and nuns, and faithfully learned by heart, recited and transmitted virtually unchanged in the same language for 2,500 years!
Paritta Recitation, if listened to mindfully and with a pure heart filled with faith, is believed to provide protection from all kinds of misfortune, and to bring good fortune to the listeners. Even if one can't understand the language, many listeners experience a great sense of calm, ease and inspiration during the chanting.
The paritta is chanted by our sangha of 4 bhikkhus:
- Ajahn Dhammasiha
- Ajahn Dhammadharo (who also does the invitation to all devas [angels] at the beginning)
- Ven Moneyyo (who is leading the chanting)
- Ven Dantacitto
You can find the Paritta chants in the Amaravati Chating Book Vol 2 here:
- https://cdn.amaravati.org/wp-content/uploads/2014/09/30/Chanting-Book-Vol-2-Web.pdf
- Invitation to Devas (page 32)
- Namo tassa (page 33)
- Buddhaṃ saraṇaṃ gacchāmi... (p33)
- Yo cakkhuma... (p34
- Namo arahato... (p35)
- Ratana Sutta [shortened version] (p36)
- Mangala Sutta (p38)
- Mettā Sutta (p40)
- Iti pi so...Svākkhāto...Supaṭipanno (p44)
- N'atthi me saraṇaṃ aññaṃ... (p48)
- Bojjh'ango... (p49)
- Bāhuṃ sahassam... (p50)
- Yaṃ dunnimittāṃ... (missing in Amaravati Chanting Book)
- Dukkhappattā... (p51
- Mahā-kāruṇiko... (p52)
- Bhavatu sabba-mangalaṃ... (p53)
A video recording of our Robe Offering Ceremony is available here:
- https://vimeo.com/473669876
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Tomorrow, Sunday 08 November, this year's Robe Offering Ceremony is coming up at Dhammagiri. Considered one of the most auspicious occasions in the year to make puñña (good karma), Buddhists offer robes and other requisites to the Sangha in a joyful, exalted celebration of generosity.
Ajahn Dhammasiha reminds everyone that we will maximize the benefits and good karma we're making, if we practise generosity based on purity of virtue. If our precepts are pure, the quality of our mind is enhanced, and we experience a profound and sublime happiness each time we engage in acts of making good karma.
Just as the world looks brighter and more joyful after a good cup of coffee, so our mind will experience everything with enhanced mindfulness and happiness whenever it is suffused with the virtues dear to the Noble Ones.
The ceremony 12.00 noon 08/11 will be live on our 'Castbox' podcast; and also live on video here: https://vimeo.com/473669876
This Sunday 08 November we will conduct our yearly Robe Offering Ceremony at Dhammagiri (also on live 'Castbox' podcast 12.00 noon Brissie time).
While preparing our audio setup, we did numerous trial runs to finetune mics and amplifier settings. One turned out nice enough that we've uploaded it now, for you to get a little taste (only 6 min) of what's to come at our ceremony on Sunday.
You hear the following:
- Namo tassa... (Homage to the Buddha, 3 times)
- Dedication of Offerings to the Sangha by laity (Pali)
- Dedication of Offerings to the Sangha by laity (English Translation)
- Apalokana (announcement) by one monk how the Sangha will distribute the offerings
- Sangha Chanting: Sharing good karma with past relatives; Blessings for long life, health and strength; Anumodanā (rejoicing) in the all the good actions done by everyone; Chant for offerings done at particular auspicious occasion; Blessings of Triple Gem and Devas (Angels)
The full ceremony Sunday 08 November will be live on 'Castbox' podcasting app, and also live on video here:
https://vimeo.com/473669876
To counter the misleading idea that Nibbāna is simply nothing, Ajahn Dhammasiha quotes the well known passage in Udāna 8.3: "There is, monks, an unborn, unbecome, uncreated, unconditioned...".
He reminds us not to forget about this final goal of all our practice, to overcome our anxiety about sickness and death by remembering the garantee of the Buddha that the deathless exists, and can be realized by us.
We do not contemplate impermanence, death and suffering in order to induce a mindstate of resignation. Instead, we contemplate to free ourselves from death, pain and decay, by attaining the deathless, unconditioned element.
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On occasion of a working bee at Dhammagiri, Ajahn Dhammasiha talks about the happiness we can gain from selfless service for a worthy cause.
Generosity ('Dāna') can be practised not only by offering food or material requisites, but also by volunteering one's skills, time, energy, labout, talents and abilities. In fact, a monastery could not be build or maintained without the countless acts fo selfless service of numerous individuals, all working together in harmony, and each one offering their unique skills and abilities.
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We just had a concrete pour at Dhammagiri for the new patio in front of our Dhammahall. Ajahn Dhammasiha uses the process of propery preparing and executing a concrete pour as a simile for our development of meditation:
- We need a foundation = Good Karma
- We need steel reinforcements = Virtue/Precepts
- Drawings/plans = Right View & Dhamma Knowledge
- We need cement - Samatha
- Aggregate = Vipassana
- Water = Faith
- Hard work = Viriya/Energy
- Fence off till cured = Solitude
- Pour water on conrete to cool and prevent cracks = Equanimity, not trying to rush our meditation
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Ajahn Dhammasiha guides a meditation on Mettā: unconditional, non-judgemental good will to all beings.
We aim to include absolutely everyone in our loving kindness, whether they respond or not; whether they like us back or not; whether they are Buddhist or Christian or Muslim or Atheist or whatsoever; whether human or animal or spirit; whether Australian or Thai or Sri Lankan or any nationality; whether from planet earth or from a different galaxy...
Mettā is not given like a business deal, we do not expect anything in return.
Mettā imposes no conditions, we extend it to everyone without any demands.
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Ajahn Dhammasiha offers some reflections on the 8 wordly phenomena ('Aṭṭha-loka-dhammā'):
- Gain and Loss
- Fame and Obscurity
- Praise and Blame
- Pleasure and Pain
Usually we like, approve and hanker after gain, fame, praise and pleasure; and we dislike, resist and detest loss, obscurity, blame and pain. Thus these 8 worldly conditions overwhelm our mind and cause us lots of distress.
On the other hand, if we reflect on their impermanence, they will not overwhelm our mind. We no longer run after them or reject them, and extricate ourselves from any suffering caused by them.
This recording also includes the chant on sharing of merits, which we do at the end of our Sunday afternoon sessions 😊
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This time we have included the full morning chanting we're doing for our regular Saturday Triple Refuge and Precepts Ceremony. Audio is improved (though still far from perfect ;-) and we think it will be interesting for our podcast listeners to hear the full ceremony that gets our committed group out of bed early on each weekend to arrive at Dhammagiri at 7.30 am every Saturday!
We've also made a video available with subtitles of the Pali chanting included in the ceremony here:
- https://vimeo.com/417460279
You can find the text and English translation of the ceremony in the Amaravati Chanting Book Volume 1:
- Pages 11 ff (Dedication of Offerings & Homage to Triple Gem)
- Pages 126 ff (5 precepts)
- Pages 134 ff (8 precepts)
- Free download of Chanting Book available here:
- https://www.amaravati.org/dhamma-books/chanting-book/
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Ānāpāṇasati, mindfulness of the in and out breath, is the Buddha's own favourite meditation object, and the one he has given particular detailed instructions about. One peculiar advantage is that breath meditation can be used to develop both samatha (calm/samādhi/concentration) and vipassana (insight/wisdom).
To cultivate and deepen samādhi, we develop gladness, joy, rapture and bliss with every breath.
To develop insight, we contemplate impermanence, dispassion, fading away, ending, cessation and letting go with every breath.
In this guided meditation, Ajahn Dhammasiha directs us not to apply the contemplation of impermanence and letting go directly to the breath itself. The breath is our anchor, and when we let go of the breath, we loose our meditation object. Instead, we contemplate the fading away of distracting thoughts, the cessation of anxieties about the future, the letting go of unwholesome or sensual feelings and emotions.
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The Buddha compared 8 amazing attributes of the ocean with similar 8 marvellous qualites of his teaching:
- Like the ocean gets deeper incrementally; so our training and progress in Dhamma is gradual
- As the ocean is bound by the shoreline; so the Buddha's disciples are restraint by the precepts, which they will not transgress even for the sake of their lifes
- As the ocean will not keep a corpse, but wash it onto the shore; similarly the sangha will not tolerate an evil monk or nun, but expell them from their community
- Like all the great rivers like Ganges, Yang Tse, Mekong, Nile, Kongo, Amazon, Mississippi, Murray and Wolga loose all distinctions once they merge into the ocean; similarly once a person ordains they loose all previous distinctions by class, caste, race, nationality or ethnicity
- Although all the rivers constanly flow into the ocean, the ocean does not become fuller from that; likewise, although many attain Nibbāna, the Nibbāna element does not manifest any increase or growth
- As the whole ocean is permeated by only one unique taste, the taste of salt; so the Dhamma is suffused with only one flavour, the flavour of release
- As there are numerous valuable resources in the ocean like pearls, conches, gold, oil and gas; similarly there are manifold valuables in the dhamma like the 4 foundations of mindfulness, 4 right efforts, 4 iddhipādā, 5 faculties, 5 powers, 7 bojjhangas and Noble 8fold Path
- As there are giant being in the ocean like whales, giant squids, dragons and nāgas; so there are giant beings in the Dhamma, like stream enterers, once returners, non returners and arahants
- (Udāna 5.5)
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What happens after someone who has attained Nibbāna dies:
- Do they still exist after death?
- Or do they not exist?
- Or both?
- Or neither?
The Buddha rejected all four options above. Instead, he explains that the mind freed from defilements and clinging is immeasurable like the great ocean. It can no longer be described or defined by language, thoughts, form, feeling, perception, intention or consciousness.
Another well known simile describes the enlightened mind like a flame gone out. However, 'extinguished' can easily be misunderstood as meaning ''Does not exist", which would not be correct. All four options of the Tetralemma above have to be rejected. Therefore, Ajahn Dhammasiha draws our attention to the Ocean-Simile, which has no annihilationist connotations.
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The Mahāsamaya Sutta (Dīgha Nikāya/Long Discourses #20) is a very famous chant. It is considered supremely auspicious, and particularly liked by all 'Devas' (Angels/Deities/Benevolent Spirits).
In every Buddha's livetime, there occurs an event where the Devas of our world system, and even from several adjacent worlds, assemble to meet the Buddha and his Sangha of disciples. In the case of our Buddha Gotama, this event happened in the Great Forest near Kapilavatthu, the hometown of Buddha, where he grew up as a prince.
As not all of the 500 monks present are able to see spirits, the Buddha explains which devas have arrived, and gives the names of their leaders, which class of devas they belong to, and the numbers of their retinue.
It is widely believed that whenever this sutta is recited, devas feel attracted to come to listen with great joy and in large numbers.
An english translation of the Mahāsamaya Sutta is available here:
https://www.dhammatalks.org/suttas/DN/DN20.html
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Ajahn Dhammasiha encourages us to give more importance to developing sympathetic joy (muditā) and rejoicing (anumodanā) in other beings good actions and accomplishments. Rather than focussing on problems, and indulging in the faultfinding mind, we can discover so many admirable deeds in this world. When we focus on rejoicing in all the good that is done around us, we have a never ending source of happiness available to us.
Ajahn also mentions the story how Lady Visākhā requested 8 favours from the Buddha, and how he granted her request, as he recognized her deep understanding of the mental process to cultivate Bhāvanā: She was using her amazing generosity not just to generate good karma and attain a fortunate rebirth, but she diliberately used the joy she experienced when reflecting on her good acts as a support to develop samādhi, and then she would use the samādhi to develop the factors of enlightenment to attain Nibbana.
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Gladness, joy, happiness, rapture and bliss are the crucial supporting factors for our mind to be able to unify in Samādhi. In this guided meditation, Ajahn Dhammasiha gives some pointers how to develop joy and rapture in our meditation. As long as the happiness experienced is not based on sensuality or unwholesome intentions, we should not shy away from it, but deliberately develop it, and use it to guide our mind in unification.
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To successfully train the mind in silent meditation, we have to first establish a foundation in good karma (puñña), virtue (sīla), sense restraint (indriya-saṃvara), and contentment (santuṭṭhi). Only with that foundation is our heart bright, light, radient and happy enough to really enjoy solitude and long periods of internal focus.
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Often meditators are focussed so much on the meditation object, that they loose awareness of the general state of their mind, and how the mind relates to the meditation object. Ajahn Dhammasiha encourages us to become fully aware of our mind while we're watching the breath, as the Buddha described in the third tetrad on Ānāpāṇasati:
- We train ourselves to breathe in and out experiencing the mind
- We train ourselves to breathe in and out exceedingly delighting the mind
- We train ourselves to breathe in and out unifying the mind
- We train ourselves to breathe in and out liberating the mind
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Ajahn encourages us to wath our mind all the time. Even when we meditate, we're careful not to focus exclusively on the meditation object, but to simultaneously be aware of the general state of our mind, and how our mind relates to the meditation object.
When we train to do that in our formal meditation, we develop the skill to be able to also watch our mind continously while we're engaged in the activities of daily life.
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A guided meditation on how to avoid obstructions and stay on the path to develop Samadhi by Ajahn Dhammadharo.
Just like the sun on a beautiful sunny day dispells all darkness, gloom and cold; similarly Mettā, unconditional good will to all beings, can lighten and brighten our hear, and give a rich source of inner happiness.
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A short reflection by Ajahn Dhammadharo about the beauty of the Dhamma, the Teaching of the Buddha.
A short explanaition about the difference of Mindfulness (Sati) and Clear Comprehension (Sampajañña).
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Loving Kindness (Mettā), the intention of unconditional, non-judgemental good will to all beings without exception, is generally considered a meditation object mostly to develop samādhi (concentration), and not really suitable for developing insight (vipassana).
However, in his reflections Ajahn Dhammasiha provides some pointers how we can practise the Third Foundation of Mindfulness (3rd Satipaṭṭhāna), Contemplation of Mind (Cittānupassanā), while developing Loving Kindness:
We mindfully observe if the emotion of Mettā is present throughout our daily life ("Sadosaṃ/vītadosaṃ cittan'ti pajānāti"). We carefully observe how our Mettā changes depending on the conditions we encounter. For instance, if someone treats us in an unfriendly way, our Mettā becomes weaker, or may even turn into irritation. Thus we can observe "phenomena of arising and passing away in regard to mindstates" ("Samudaya-vaya-dhammānupassī vā cittasmiṃ viharati") while trying to sustain the emotion of Loving Kindness throughout the day.
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Mettā is the intention of unconditional good will to everyone, non-judgemental loving kindness to all living beings. We use the formula: "May you be happy and at ease!" and repeat it silently in our mind, just like a mantra.
However, the words are only meant as a technique to arouse the feeling, the emotion of unconditional friedliness to all conscious beings. The main task in the beginning is simply to get that emotion, that feeling going in our heart.
Once we feel what the words of our mantra mean, then we can quite easily direct this emotion to more and more beings, radiating in all directions, and imagine that our good will extends throughout the universe, suffusing all beings with our loving kindness.
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There are two different kinds of happiness, worldly of connected with Dhamma. We can experiencewordly pleasant feeling based on sensual indulgence, or based on acquiring material possessions. However, this coarse wordly happiness is often accompanied with negative side effects, one has to increase dosage to get the same 'kick' again, and in any case it's very impermanent.
On the other hand, we can experience a superior, more sublime happiness based on Dhamma, e.g. the joy of generosity, the clear conscience from keeping precepts, the ease resulting from sense restraint, and the bliss of samādhi and insight. This Dhamma happiness is not dependent on anything external, we will take it with us even beyond death to the next life, and ultimately it will lead us to the supreme happiness of Nibbāna.
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When Buddhist make good Karma ('puñña') by offering almsfood to the monastic community ('Sangha'), they traditionally invite departed relatives to join and receive a share of the merits. While the monks chant the blessing, the donors think of their relatives and simultaneously pour water from a small bronze vessel into a receptacle.
Ajahn Dhammasiha explains the symbolic meaning of the act of pouring water. The discussion is very lively, as two 10 and 11 year old kids come up with all kinds of amazing ideas what water could symbolize:
- Pouring from one vessel to the next like good karma transferred from this world to the plane where the relatives are reborn
- Pouring from one vessel to the next like consciousness connecting form one life to the next rebirth
- Water is a cleansing agent and thus a symbol for mental purification
- Water is the most important nutriment, we can't live without it.
- Water serves to cool us down - like the Dhamma cools our passions and anger, till we reach the supreme coolness of Nibbāna
- Water is used in cooking/baking/concrete mixing - As a binding agent of disparate ingredients it is a symbol for harmony
- Water symbolizes strength and energy, like the turbines in a huge dam
- Water doesn't stay in any place forever, it evaporates and changes and moves all the time. Thus it's a simile for impermanence
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Compassion ('Karuṇā') has the miraculous, transformative power to uplift our mind, keep it bright and whoesome and confident, and raise it above the pain and distress we experience when we witness intense suffering in other beings.
The Buddha himself radiated such strong compassion that everyone meeting him felt a sense of relief and unburdening from whatever suffering ('dukkha') they were experiencing.
Similar, albeit on a more modest level, we all can use the power of compassion in our heart and direct it to others, in order to provide some subtle and subconsciously felt alleviation of their pain.
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The Buddha explained that Mindfulness of In and Out Breath (Ānāpānasati) can develop all 4 Satipaṭṭhāna (Foundations of Mindfulness).
In this guided meditation, Ajahn Dhammasiha uses the instructions of the Buddha as given in Ānāpanasatisutta (Middle Length Discourses #118) to lead us in develoing the 4th Satipaṭṭhāna, 'Contempation of Dhamma':
- We train ourselves to breathe in and our contemplating impermanence
- We train ourselves to breathe in and out contemplating fading away/dispassion
- We train ourselves to breathe in and our contemplating ending/cessation
- We train ourselves to breathe in and our contemplating letting go
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Ajahn Dhammasiha points out that the Buddha did not teach Not-Self to establish a theory or philosophy. The Buddha is not concerned with theorizing or arguing about philosophical views. His one and only concern is to get us out of suffering (dukkha); to teach us to end ageing, sickness, death and new rebirth; how to end all disappointment, frustration and pain. Not-Self if a meditative tool to achieve that through letting go.
The Buddha explains that we actively create the delusion of Self, we generate the attitude of possessiveness, we regard things as me, mine and Self. Ownership can not be determined 'objectively', but we subjectively project it into our experience.
The Buddha shows, however, that any such projection and delusion of me, mine & Self will ultimately create disappointment and suffering for us. The point is not to argue whether there's a Self or there's no Self. The point is what is the result of regarding things as self and mine. And that result is always suffering in the end.
Once the mind can clearly see and understand that regarding form, feeling, perception, intention and consciousness results in suffering, then the mind will let go as a direct consequence of that insight, and our suffering will end.
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The only possible foundation for the delusion of Self, me and mine is the five groups of clinging ('pañcupādānakkhandhā'):
- Form (Rūpaṃ)
- Feeling (Vedanā)
- Perception (Saññā)
- Intention/volition (Sankhārā)
- Consciousness (Viññāṇa)
If we contemplate these five as not me, not mine and not Self, we undermine and weaken the delusion. Once we can clearly see with proper wisdom as it truly is that they are not me, not mine and not Self, the delusion will be abandoned, and the heart is freed in the experience of Nibbāna.
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After the ceremony of taking the Triple Refuge and the 8 or 5 precepts on our Full Moon Practice Day at Dhammagiri, Ajahn Dhammadharo provides words of encouragement for our meditation
'Āmisa-Pūjā' (offering of flowers & incense to the Buddha) serves to bring up the right mood of faith and devotion in our mind. Then we're ready to move on to the more profound 'Patipatti-Pūjā': to give our internal effort in meditation as an offering to the Buddha.
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On the first Full Moon Practice Day in this year's rains retreat at Dhammagiri, Ajahn Dhammasiha leads a guided meditation on the theme of 'Not-Self' ('Anattā'). In the Anattalakkhaṇa Sutta, the Buddha taught a short but pithy, meditative Pali formula to his first five disciples. Contemplating it wisely, the hearts of his disciples were released from all corruptions and attained Nibbāna.
However, even if our wisdom faculty is not yet developed enough to fully comprehend the meaning of this teaching, we can still apply it on the level of perception to at least point our mind in the right direction:
"N'etaṃ mama, n'eso'ham-asmi, na m'eso attā'ti"
"This is not mine, I am not this/this isn't me, this is not my Self"
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Responding to a question from the audience, and explaining the meaning of the Pali term 'Attha' ('goal', 'purpose, 'meaning'), Ajahn Dhammadharo reminds us to set realistic goals for our Dhamma practice. Rather than aspiring to a very lofty, but distant and perhaps currently unreachable goal, we can ask ourselves: What can I achieve today?
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In the famous discourse on the 'Foundations of Mindfulness' (Satipaṭṭhāna) the Buddha promises us that we can attain Nibbāna or Non-Returning in just 7 days, if we practise as descibed by him. Why, then, are we still enmeshed in suffering?
Ajahn Dhammasiha describes six obstructions that we have to abandon first - otherwise we're not able to practise Satipaṭṭhāna in the way the Buddha described them:
- Delight in Work
- Delight in Chatting (including social media!)
- Delight in Sleep
- Delight in Socialising (including social media!)
- Lack of Sense Restraint
-
Not knowing the Right Measure when Eating
-
[Anguttara Nikāya/Numerical Discourses, Book of Sixes, #117
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Ajahn Dhammasiha quotes from Udāna 3.74:
"Someone dependent has wavering. Someone independent has no wavering. If there is no wavering, there is stillness. If there is stillness, there's no inclination. If there is no inclination, there's no more coming and going. If there is no more coming and going, there's no passing away and re-arising. If there is no passing away and re-arising, there's no here nor beyond nor in-between. This, just this, is the end of suffering."
This terse, profound and somewhat cryptic inspired utterance of the Buddha refers to the experience of Nibbāna. Ajahn Dhammasiha offers some reflections how we can use the statement as a pointer to guide our practice towards true independence, stability, calm and freedom from suffering.
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Ajahn Dhammasīha encourages us not to be afraid of 'being alone', but instead to actively search out solitude (at least occadionally ;-)
We can train ourselves to actually enjoy solitude, and to use seclusion as a most valusble opportunity to become aquainted with our own mind.
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There is heaps of happiness for us to enjoy in our Dhamma practice. The discourses of the Buddha are full of specific terms for different flavours of happines, some of which can be experienced already in the beginning stages of our meditative cultivation.
Ajahn Dhammasiha encourages us to mindfully identify the different forms of happiness as they arise in our heart, and then to deliberately cultivate them.
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In this guided meditation, Ajahn Dhammasiha encourages us to develop the perception of beauty, joy and happiness while meditating on the breath. If we train ourselves to enjoy our meditation practice, it will be much smoother and more steady than trying to push it along with sheer will power.
We do not hold our meditation object like a police squad subdueing a suspect resisting arrest, but we hold it like a mother is holding her baby in her arms, with tender loving care.
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At our regular Refuge & Precepts session at Dhammagiri, Ajahn Dhammadharo encourages our meditators to experience the sense of freedom we gain if we let go of addiction to food as a means to find comfort and consolation.
Similar with sleep: If we at least occasionally push through the desire to sleep to our heart's content, we ralize that we can feel free and happy, even if we do not always satisfy our perceived need to rest.
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Every year, the monks and nuns observe a 3 months retreat period of intensified meditative practice, the 'Vassa' (Rains Retreat).
However, it's traditionally also a time for the lay community to crank up their Dhamma practice. Ajahn Dhammasiha suggests various ways how we can strengthen our bhāvanā during the vassa:
- Resolutions (adhiṭṭhāna).
- Clearing up any weakness in our 5 precepts.
- Observing the 8 precepts at least once a months, or still better once a week.
- Offering almsfood and listening to Dhamma at the monastery more regularly.
- Reading one of the collections of the Buddha's teaching, e.g. the 'Middle Length Discourses'.
- Reading the 'Collected Teachings of Ajahn Chah', or else his biography 'Stillness Flowing'. (Have you tried having it read out to you with 'text to speech' function on your mobile yet?)
- More regular Buddha Pūjā & Chanting.
- Learning the Chanting by Heart.
- Sitting regularly for at least 20 to 30 min every day.
- Trying out walking meditation.
- Trying out reflection on generosity and virtue as a meditation object...
- ... ...
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A short reflection (only 10 min) by Ajahn Dhammasiha, following the Sunday afternoon meditation. He points out that in Australia, every day around 440 people die in the average. In the US the number is above 7,500 per day, and worldwide some 160,000 persons pass away every day in the average. In other words, coming out of lockdown and going back to 'normal' does not mean we're now free from sickness and death. Even if no one dies from Coronavirus, we all will die from somthing else or other one day.
If we reflect like that on death ('maraṇussati'), we understand what a unique opportunity the Buddha has opened up for us: Complete freedom from sickness, death and rebirth!
If we reflect like that, we feel strong motivation, even enthusiasm for our Dhamma practice.
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On Āsāḷhā Full Moon the Buddha dlivered his first formal discourse, the Dhammacakkappavattana Sutta. He expounds the Four Noble Truths, and identifies craving (taṇhā) as the cause of old age, sickness, death and all suffering we experience. Once we can completely let go of all craving, the necessary condition for suffering is removed, and sickness, ageing, death and rebirth consequently come to an end as well.
In other words, the cure for COVID-19 has already been found some 2,500 years ago by the Buddha, and on Āsāḷhā Full Moon he started handing our 'prescritpions' to us how to cure ourselves from all disease, and from old age, death, and any form of misery, too!
All we have to do is following "The Great Physician's" (Mahābhisakko) prescritpion to the letter, follow the Noble Eightfold Path, and we can cure ourselves from everything.
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In this guided meditation on occasion of Āsāḷhā Full Moon / Dhammacakkappavattana Sutta, Ajahn Dhammasiha is encoraging us to use breath meditation to investigate the four noble truths. We use the breath as anchor for our awareness, and then carefully observe how craving takes us away from the breath, with the result that we experience dukkha (suffering/stress/discomfort).
If craving (taṇhā) leads us away from the present moment into past and future, the result is an increase in dukkha. If we let go of craving, we are able to stay in the present moment, and all dukkha connected with past and future comes to an end.
Thus, we can directly observe aspects of the first, second, and third noble truth in our own experience.
We can gain the same insight by observing the five hindrances (pañca nīvaraṇā) arisig, based on craving, and consequently generating dukkha in our mind. Again, the moment we let go of that craving, the hindrance will cease, and the dukkha caused by the hindrance will end as well.
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The Buddha delivered his first formal teaching, the Dhammacakkappavattana Sutta, on Āsāḷhā Full Moon. When he expounded the Middle Way and the Four Noble Truths, Ven Aññā Kondañño was the first one to realize the Dhamma and to see that "Whatever is subject to origination is also subject to cessation".
This full moon also marks the beginning of the yearly 3 months 'Rains Retreat' ('Vassa') for the monks.
Ajahn Dhammasiha offers reflections on the 4 Noble Truths (Cattāro Ariyasaccāni). He emphasizes that the four noble truths are an eminently practical teaching, not some philosophical system of mere thoughts and ideas, but a meditative technique to apply in our heart to free us from all pain and suffering. Therefore, each of the 4 Noble Truths has a duty attached to it, advising us what we actually should do with it.
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On occasion of Āsāḷhā Full Moon, commemorating the Buddha's first formal discourse, the Dhammacakkappavattana Sutta, Ajahn Dhammadharo offers reflections on the Four Noble Truths.
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Eighth and final part of our series on the Noble Eightfold Path, 'Right Samādhi'. You can also veiw all eight talks of the complete series on video here:
https://vimeo.com/showcase/7218983
Sammāsamādhi has been defined by the Buddha as follows:
- First Jhāna 2. Second Jhāna 3. Third Jhāna 4. Fourth Jhāna
There's no way around it, we can not 'leapfrog' the practice of samādhi, even if it's difficult and requires years of patiently training the mind - we have to abandon the five hindrances and experience gladness, rapture and bliss, and unify our mind in jhāna if we truly want to unfold the complete 8-fold path, and experience it's compete result: Right knowledge and right liberation.
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Right mindfulness is defined by the Buddha much more precise and profound than just "choiceless/non-reactive awareness".
Firstly, our mindfulness has to be directed to one the following four areas:
- The physical body
- Feeling: Pleasant or painful or neutral; wordly or spiritual
- The mind: Affected by desire or free from it; affected by aversion or free fom it; and so on
- Dhamma: Stucturing and anyalysing/contemplating our total conscious experience in terms of the categories the Buddha has taught, e.g the arising and passing away of the five hindrances or the five groups of clinging, or contemplating experience in terms of 4 Noble Truths
Secondly, mindfulness has to be accompanied by wisdom/understanding, right effort, and the develpment of all other factors of the Eightfold Path.
Thirdly, one has to be mindful of arising and passing away of the phenomena one is observing, discerning their impermanent and conditioned nature.
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Ajahn Dhammadharo leads the ceremony of taking refuge in Buddha, Dhamma & Sangha, and observing the 8 or 5 precepts. He also offers some general encouragement for practice.
Ajahn Dhammadharo discusses questions from the live podcast audience. He compares the Western concept of 'enlightenment' with the meaning of 'Sambodhi' ('perfect awakening') in the Dhamma taught by the Buddha.
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In our meditation practice, we may put too much emphasis on occasional huge expense of effort, and underestimate the effects of small but persistent effort.
Just to let go of a little grumpy thought doesn't seem much. Just to think once: “May all beings be happy and at ease” looks like nothing.
But doing exactly these 'small', 'little' things consistantly, continuously over hours, days, years and decades is sufficient to dramatically change our character, attain samādhi, and carry us most of the way to Nibbāna.
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Next installment in our 8-part series on the Noble Eightfold Path, #6 'Right Effort' ('Sammāvāyāmo').
There are 4 factors for right effort:
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To prevent unwholesome phenomena like anger, greed, conceit, doubt, jealousy from arising
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To abandon unwholesome phenomena that already have arisen
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To arouse wholesome phenomena like faith, mindfulness, diligence, compassion, kindness, gratitude, calm, patience, wisdom, insight, knowledge and so on...
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To fully develop wholesome phenomena that already have arisen, to maintain them and lead them to perfection
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The antidote to abandon anger is loving kindness
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The medicine to heal cruelty is compassion
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The means to counter sensual desire is contemplation of the unattractive nature of the human body; contemplation of impermanence; and contemplation of death
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The way to overcome doubt is study and insight into Dhamma; association with those of great knowledge and right view; and development of samādhi.
Most important, however, is that we're actually DOING it!
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Next installment in our series on the Noble Eightfold Path, part #05 "Right Livelihood".
The job we work in is crucially important karmically and for our progress in mental cultivation. A huge part of our time and energy is usually dedicated to our job. Consequently, if we work in a wholesome profession, where we can keep our precepts pure, and where we can develop right intention, we can accumulate good karma easily, and progress smoothly in our bhāvanā (meditation).
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Ajahn Dhammadharo responds to several questions posed by our live audience. He talks about 'multitasking' versus focussed attention, and advises us to adorn and make our mind beautiful through our practice of Dhamma.
Ajahn explains three fundmental principles that we have to gradually unfold and learn to enjoy in our meditation:
- Directing our attention inwards, to observe our own internal feelings, thoughts, emotions and moods, rather than external phenomena
- To let go of past and future, and to settle down in the present moment, the 'paccuppanna dhamma'
- To calm down all activity, doing, thinking, creating, making, and instead to establish conscious awareness in knowing, observing, watching, understanding
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THis is the 4th installment of our series on the Noble Eightfold Path, 'Right Action' ('Sammā-Kammanto').
(1) We abstain from intentionally killing any living beings, and instead act with kindness, compassion and empathy
(2) We abstain from taking what is not given (theft), and instead practice generosity and contentment with what we can afford
(3) We abstain from any form of sensual misconduct like adultory and abuse. Instead, we are faithful to our partners, and practice sensual restraint
(4) We abstain from taking alcohal or any intoxicants that cause carelessness, diminish shame and conscience, and weaken mindfulness. Instead, we act mindfully, with full awareness and clear comprehension
Once our mind is well established in Right View & Right Intention, our actions will become natural external expressions of the inner attitude of letting go, kindness, harmlessness & compassion; and will be informed by our understanding of future karmic results of our deeds.
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The 3rd installment of our 8-part-series on the Noble Eightfold Path ('Ariyo Aṭṭhangiko Maggo'). The Noble 8-Fold Path is one of the most fundamental concepts in the Buddha's teaching, and a very suitable and practicle guide for us to develop meditation in daily life.
Ajahn Dhammasiha points out that 'Sammā Vācā' translates literally to 'Right Speech'. However, as nowadays often only a small fraction of our communication is by speech, 'right communication' is a more suitable rendering. It includes all the various channels of electronic social interaction like email, text messages, skype, zoom, facetime, tweets, ...
It's so important to include internet communication, as one can make very strong karma, both good and bad, by posting anything that goes viral and can be seen by thousands or even millions of other human beings.
There are 4 factors for right communication:
- To avoid lying and to communicate truthfully
- To avoid divisive communication, and to communicate so that those in conflict will be re-united, and those already in harmony will become even closer friends
- To avoid harsh, offensive/insulting communication, and to communicate friendly, polite, endearing, and reaching the heart
- To avoid useless, pointless communication, and to communicate at the right time, factual, meaningful, connected with Dhamma & discipine, reasonable, worth treasureing and concerned with the other's welfare (how much of social media communication would fulfill these criteria? 😉 ;-)
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- Mental Intentions versus Physical Action 2. How to generate the Intention to Let Go? 3. How to address Negativity to Oneself?
Ajahn Dhammasiha relates the story how more than 2,000 years ago Ven Arahant Mahinda and his 6 companions met King Devanampiya Tissa at Mihinthale mountain, and introduced the Dhamma first to him and his entourage, and then to ever larger numbers of the population in the royal capital of Sri Lanka, Anurādhapura.
Ajahn focuses on those points of the story which are particular relevant for us today in our efforts to introduce the Dhamma to Australia.
Naturally, as we're so much further away from the Buddha in time and space, the task is much tougher, and our levels of Pāramī just can't compare. But there is still a lot for us to learn from the events:
- When the monks explained to the king that the Nandana Garden is too close to the city and not suitable for them to stay over night, the king offered the Mahāmeghavana and build the very famous Mahāvihāra monastery there. And for the rains retreat, the monks moved even further away from the capital and returned to Mihinthale
- Similarly, even nowadays a Forest Monastery needs to be located in sufficient distance from the suburbs to ensure seclusion and quiet, but not too far, so that it can still be reached for almsoffering and teaching every day
The location of Dhammagiri was choosen with exactly these considerations in mind, and was appreciated by so many for the last 13 years for exactly these reasons :-)
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In the second installment of our series on the Noble Eightfold Path, Ajahn Dhammasiha discusses 'Sammāsankappo' (Right Intention)
The three forms of wrong intention are:
- Sensual intentions/thoughts
- Intentions/thoughts of ill-will, anger & aversion
- Intentions/thoughts of harming & cruelty
The three good ones are:
- Intentions/thoughts of letting go/renunciation
- Non-ill-will (e.g. loving kindness, gratitude, respect, forgiveness, patience...)
- Non-cruelty (e.g. compassion, sympathy, equanimity...)
There are some interesting questions from the audience about the dangers of sensuality, and how to overcome sensual desire; and about sympathetic joy versus 'cutting down the tall poppies'.
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The first session in our series 'Introduction to the Noble Eightfold Path', on the first factor of 'Perfect Conviction' ('Sammadiṭṭhi'). Ajahn Dhammasiha points out that we have to distinguish two levels of right view:
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Right View that is wholesome, but still only on the level of thought/perception, not yet based on relization, and therefore still leading to rebirth: Conviction that there is a point and meaning in generosity, offerings and sacrifice for the sake of other beings; conviction that there is a result of good and bad actions; that after death rebirth will happen in various realms of existence according to our actions and the purity or impurity of our mind; that there are beings like devas/angels/spirits, even if we can't see or touch them; that there are renuncients who have attained enlightenment and can teach the path leading to the end of suffering
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Right view that is supramundane: the experiential insight into the 4 Noble Truths in the heart of the noble ones who realize Nibbāna.
What's unique about the Buddha's teaching on view is his analysis of the origin, the causes and conditions resulting in a particular view; and the results that will come from holding a particular view. In other words, he applies the teaching of 'dependent origination' also to the dependent arising of views. Whereas other religions philosophies and doctrines hold on to their particular views as 'true' or 'right' in an absolute sense, the Buddha recognizes every view (even 'right view') as dependently arisen, impermanent, and not-self.
The point is not to cling and identify with any view, but to deliberately develop right view, to use it simply as a tool to extricate ourselves from suffering and realize Nibbāna. Beyond asking wether a particular view is 'right' or 'wrong', we investigate where does that view come from, and where does it lead to?
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Our first question today is about Ānāpānasati (Mindfulness of Breath Meditation). It's easy to see how watching the breath can lead the heart to calm and concentration (samādhi). But how can focussing on in & outbreath develop wisdom and insight?
Another question concerns neutral feeling: What is neutral feeling; how do we contempate it; can it be a cause for insecurity; and how are neutral feeling and equanimity related?
You can watch a video of this talk here: https://vimeo.com/424434959
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Ajahn Dhammasīha encourages us to reconnect with our physical body. We're too much in our heads, lost in mental proliferation. We have to bring awareness back into direct experience of our body.
For starters, we can contemplate the 4 elements earth, water, heat & wind, while walking on grass, or walking on the beach, and anchor our awareness inside our body in the present moment.
In Majjhima Nikāya (Middle Length Discourses) #119, the Buddha states that all wholesome states leading to true knowledge are included if one fully develops mindfulness of the body.
Additionally, one will be able to:
- Conquer discontent, fear & anxiety
- Endure heat and cold and pain and irritation from verbal provocations
- Develop Samādhi
- Develop all psychic powers
- Attain release from all defilements
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Ajahn Dhammasiha responds to a question how to use media, mobile devices and the internet in a wholesome way.
He encourages us to observe 8 precepts regularly (one day a week, or at least one day a month), to at least occasionally completely abstain from any form of entertainment and music.
But when we do use the internet and social media, we have to set up mindfulness and be aware of the following Dhamma Principes:
- Restraint in usage, both in terms of time spent online, and in terms of carefully choosing what we watch and engage with
- Guarding the doors of the sense faculties (sight & hearing), do carefully filter out any unwholesome sights and sounds that might cause unwholesome states of desire, lust, anger aversion or delusion to arise in our heart
- Right Communication (3rd Facter of Noble 8-Fold Path): When we actively comment, tweet, share, like, follow & post, we have to avoid lying, harsh/offensive communication, causing disharmony, and meaningless/pointless communication
Ajahn warns us of the danger how quickly our mind can get drawn towards unwholesome objects. Via a mobile phone the mind can instantly go almost anywhere in this world, so we have to choose wisely where we allow it to go
This talk is also available on video here:
https://vimeo.com/424234411
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Ajahn Dhammasiha gives a simile that occurred to him while spending many hours trying to set up our new video livestreaming:
We need a clean camera lens, good lighting, stable focus, and high resolution camera to record video in crisp 4K resolution
Likewise, we need virtue to keep or vision clean and unsmudged, we need puñña (good karma) to brighten our mind, we need samādhi (concentration) to have stable and focussed vision, and we need sharp wisdom to recognize subtle characteristics like impermanence and non-self.
There's also an interesting question about the meaning of the last verse in the famous auspicious chant "Stanzas of Victory" ("Mahājayamangla-gāthā" = "Bahuṃ sahassam..."):
Can one really overcome all obstacles, and even realize enlightenment and release by simply reciting 8 verses every day?
Another questioner is looking for some guidance how we can distinguish wholesome desire for solitude from unwholesome aversion against other beings.
This same talk is also available on video here:
https://vimeo.com/422043837
We are now livestreaming sessions simultaneously on Castbox audio podcast and Vimeo video livestream:
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Ajahn responds to a question how we can clearly distinguish wholesome and unwholesome mindstates. In our times of increasing uncertainty about what is good or evil, with some even holding the view that any lifestyle choices should be seen as equally valid options, it's necessary to remind ourselves that the Buddha emphatically declared that good and evil, dark and bright, beneficial and unbeneficial actually do exist, and have vastly different karmic consequences, and should be distinguished with clear awareness & wisdom.
In fact, the second 'Factor of Enlightenment' ('Sambojjhanga'), 'Dhammavicaya' ('Investigation of Phenomena') is often explained by the Buddha as the ability to investigate, recognize and understand exactly this distinction. (e.g. in Saṃyutta Nikāya 46.#2 / Connected Discourses of the Buddha, page 1569)
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Ajahn Dhammadharo refers to a poem by Ajahn Buddhadasa, titled "Sitting Above the Clouds", and offers some Dhamma reflections on that theme.
When we can see our moods and emotions as unsubstantial, impermanent clouds, that are just passing through and do not really belong to us, that are not really 'me', 'mine', or 'Self', we can rise above them and "sit above the clouds" ourselves.
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In the second foundation of mindfulness ('satipaṭṭhāna'), contemplation of feeling ('vedanānupassana'), the Buddha instructs us to mindfully distinguish with full awareness whether feelings we experience are of a non-wordly, spiritual nature, or whether they are connected with sensuality.
Not everything that feels good is actually beneficial, and not everything that feels unpleasant is necessarily bad for us. We have to reject the worldy happiness, but we deliberately cultivate, develop and even indulge in spiritual, non-sensual happiness.
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To develop samatha meditation (samādhi/calmness/concentration), the crucial ingrediance is happiness, even rapture and bliss. But it has to be spiritual happiness ('nirāmisa sukha'/'nekkhamma-sita sukha'), completely aloof from sensuality or unwholesome states.
Ajahn Dhammasiha suggests to carefully feel out whichever meditation object works best for us to generate non-worldy happiness in our heart, and then to gently and gradually allow it to unfold into gladness, joy, rapture and bliss
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In the current Queensland Health Direction, any religious activity is classified as "non-essential". To make matters worse, even among the long, long list of "non-essential" activities, one has to scroll to the very bottom of the whole list to finally find religious activities. Even these start with 'Weddings'.
Ajahn Dhammasiha suggests that a society that considers any practice of religion as rock-bottom non-essential should not be surprised to struggle with problems of mental disorders, depression, substance abuse, suicide and so on.
We have to get our priorities right, and in terms of Dhamma, 'non-essential' applies to all sankhāras, conditioned phenomena that are impermanent, unreliable and ultimately disappointing. Truly 'essential' (Pali: 'Sāra') is only the 'Unconditioned', Nibbāna, and by extension any activity that leads us to the Unconditioned.
In Dhammapada verses #11 & #12, the Buddha points out that we have to be able to distinguish the essential from the non-essential, else we'll end up in big trouble.
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When we are now gradually coming out of lockdown in Australia, there is a danger that we get carried away and become too careless.
Ajahn reminds us of a verse from Dhammapada, that is highly applicable right now
"Restraint by body is good,
it is good to restrain our speech.
Restraining our mind is good,
it's good to be restrained all around.
A monk restrained in every way
is released from all suffering"
Dhammapada Verse #361
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Could gratitude lead to attachment?
Is friendship a form of attachment, and does that mean we have to let go of all friends?
How does development of gratitude relate to our practice of samādhi in formal meditation?
Ajahn Dhammasiha offers reflections on these questions.
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On occasion of Mother's Day, Ajahn Dhammasīha guides a meditation on the theme of Gratitide. The Buddha considered Kataññūtā-Kataveditā ('Gratitude-Thankfulness') to be entirely the domain of a good person, and ingratitude as a typical characteristic of a bad person.
(Anguttara Nikāya/Numerical Discourses, Book of Twos, #33)
In particular, he pointed out that there are two persons where it is extremely difficult to ever repay them for all the good they have done to us, even if we carried them around on our back for a hundted years, or even if we could make them king or queen of the whole earth. These two persons are our mother and our father.
(Anguttara Nikāya/Numerical Discourses, Book of Twos, #34)
However, the Buddha also pointed out that it is very rare to actually encounter a grateful person.
(Anguttara Nikāya/Numerical Discourses, Book of Fives, #195)
Consequently, we all have to make an effort to develop the quality of gratitude in our heart deliberately and with diligence, and to strive to use every opportunity when we can acknowledge and reciprocate the good we have received from countless beings.
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On occasion of Mother's Day, Ajahn Dhammadharo offers reflections how to develop gratitude to parents, how it relates to our meditative development, and why it is such an essential quality to cultivate, which has been praised by the Buddha and all Krooba Ajahns.
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Ajahn Dhammasiha has been invited by Bandar Utama Buddhist Society (BUBS), KL, Malaysia, to offer some Dhamma reflections on occasion of their eVesak Celebration. https://bubs.my/wesak
As they have chosen 'Cultivate the Liberation of Mind by Loving Kindness' as the motto for this year's Vesak, Ajahn explains how their communal effort to cultivate a heart of loving kindness is like a powerful live podcast, that can be 'tuned in' by countless beings. He encourages everyone not to be sad that they can't have physical proximity to each other. Never mind whether our bodies are far from each other, if we cultivate mettā, our minds are very close, in fact mentally we all live together at the 'same address': the 'Brahmavihāra' ('Divine Abode') of Loving Kindness.
Ajahn also points out various examples of the Buddha's supreme loving kindness manifesting in his actions, in particular how he continues caring for others even as he is in severe pain and dying himself.
He urges us to combine mettā with wisdom by reflecting what we truly mean if we wish 'happiness' to others. The highest happiness is the 'paramaṃ sukhaṃ' of Nibbāna, which the Buddha first ralized in his heart, and then shared with his father, mother, step-mother, ex-wife, son, brother, numerous Sakyan relatives, and countless beings, as an expression of his boundless loving kindness.
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Devaka, the long serving President of our Management Committee, and Liz, currently serving as Secretary on the Committee, call in to share some information on administrative work for the Sangha. In our modern environment with all it's complexity, regulations and red-tape, most people underestimate how much work is required in the background to maintain even a smaller monastery like Dhammagiri.
Bhikkhus are strictly prohibited by the Buddha to own, accept or handle money in any form. Consequently, all financial affairs of the Sangha need to be managed by a 'steward'/'custodian'. In our case, finances for Dhammagiri are managed by the charitable association "Brisbane Buddhist Vihāra Inc" (BBV Inc) and it's management committee.
It is a great responsibility, and consequently great good karma, to act as steward for the sangha, and execute countless administrative duties on behalf of the sangha.
In Anguttara Nikāya Fives #34, the Buddha explains the karmic benefits of being a "donor, supporter, manager and custodion of the sangha" ("dāyaka, kāraka, sanghupaṭṭhāka, dānapati").
Those who "can get things done" are described as: "Dakkho analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ." ("Smart, dexterous, hard-working, endowed with the intelligence and skill to get things organized and done.")
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The Buddha attained Final Nibbāna lying between the twin Sāla trees in the Sāla grove of the Mallas of Kusināra. 500 monks, all the inhabitants of nearby Kusināra town, and devas from 10 world systems had assembled to witness the event.
Although dying from a severe illness with excruciatingly painful feelings, the Buddha continues teaching and consoling everyone present until his last moments. He finally enters all the different jhānas for a last time, and, just when emerging from the 4th jhāna, he attains the 'Anupādisesā Nibbānadhātu' ('Nibbāna Element without Remainder').
Ven Anuruddha, the foremost disciple in divine eyesight and comprehension of other persons' minds, uses his psychic powers to directly observe the Buddha's mind at that moment. He utters the following verse:
"There was no breathing in or out,
Unmoving, and intend on peace,
The Such-One with a steadfast mind,
The One with vision is released.
Detached, his heart remained unbowed;
Equanimous, he did endure the pain.
Just like a fire gone out from lack of fuel,
His heart is totally released."
Dīgha Nikāya (Long Discourses of the Buddha), #16.6
Ajahn Dhammasiha offers some reflections on the occasion.
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Ajahn Dhammasiha encourages us to unleash our faith faculty ('saddh'indriya') on the occasion of Vesak.
We contemplate different aspects of birth, awakening & parinibbāna to develop all qualities required to lead our heart towards samādhi: Joy, calm, inspiration, urgency, brightness, mindfulness, equanimity - whichever quality is lacking, we choose a suitable occasion in the Buddha's life to reflect on, which then will nurture exactly that quality in our mind.
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The Buddha experienced 'Sammāsambodhi' ('Perfect Enlightenment') on the Visākhā Full Moon night in May, sitting all night in profound meditation under the Bodhi Tree near Nerañjarā River at Bodh Gaya.
Ajahn Dhammadharo offers a guided meditation and reflections on the theme of the Buddha's Awakening and the events surrounding it.
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Queen Mahāmāyā gave birth to the Bodhisatta in beautiful Lumbini Grove, shaded by large Sālā trees, standing and holding on to the branch of a blossoming Asoka tree. The newborn Bodhisatta walked 7 steps to the North and declared solemnly that this is his last rebirth.
Ajahn Dhammasiha explains that the most authentic report on the birth, in the Buddha's own words, can be found at Majjhima Nikāya #123 'Acchariya Abbhuta Sutta' (Middle Length Discourses Sutta #123).
He points out how the Buddha himself adds one more marvellous quality to the long list of miracles reported by Ven Ānanda: the Tathāgata has perfect mindfulness and full awareness of all feelings, perception and thoughts arsing and passing away in his mind.
Ajahn encourages us all to become 'Mothers of the Bodhisatta' in the sense that we all should nourish and develop the potential for awakening in our mind, to ultimately 'give birth' to the experience of the deathlass, Nibbāna.
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Lockdowns can lead to 'Cabin Fever', i.e. by being confined in limited space together 24/7, people can become very irritated at each other. They may experience strong emotions of aversion triggered by character traits and little quirks which they now have to endure without any chance to get away.
Ajahn Dhammasiha quotes a Sutta from Anguttara Nikaya, Book of Twos #36 (Connected Discourses of the Buddha, page 155), where the Buddha points out a class of "Peaceful Minded Devas", who are able to share the space on the tip of a needle without encroaching or afflicting or irritating each other. The Buddha explains that they have developed this ability right here in the human world, and he recommends us to likewise develp calm sense faculties and a peaceful mind, so that our thoughts, words and actions will be calm and peaceful as well, and we can live happily and in harmony together even in long term confinement.
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With questions about Anatta ('Not-Self') via both email and messages during the live podcast, Ajahn Dhammasiha shares some reflections on this subject.
He points out that the Buddha did not teach Anattā to establish a doctrine or philosophy, but he intended it as a meditative tool for the explicit purpose of undermining and ulltimately totally uprooting all attachment, clinging and identification with all physical and mental phenomena.
The delusion of Self stands and falls with the directly linked delusions of 'I', 'me', 'mine', 'ownership' & 'possessions'. Ownership can not be determined in an absolute, objective way, it is an attitude created and constructed in our mind. We 'regard' something as a possession; we 'assume' a Self. The Buddha now challenges us to investigate whether that assumption makes any sense, and whether it leads to an increase or to a decrease of our suffering.
As all conditioned phenomena under direct observation reveal themselves to be impermanent, unreliable, unsure, and ultimately unsatisfactory, we have to admit that to claim possession of them and regard them as me, mine and Self is not appropriate or smart, and will in the end always enmesh us in suffering.
Consequently, we train ourselves to see all feelings, perceptions, emotions, thoughts, intentions, bodies and material objects as well as consciousness of the 6 senses as: "N'etaṃ mama, n'eso 'ham-asmi, na meso attā ti" ("This is not mine, I am not this, this is not my Self")
Cf. 'Anattalakkhaṇa Sutta'/'The Characteristic of Not-Self', Saṃyutta Nikāya 22.59, Connected Discourses of the Buddha page 901
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Ven Ajahn Khemasiri has been the abbot of Dhammapala monastery in Kandersteg, Switzerland, for many years.
- https://dhammapala.ch/home-eng/
After his retirement last year, he had the opportunity to again live the homeless life of a 'samaṇa', and has been travelling to meet spiritual friends ('Kalyāṇa-mitta'), spend time in different monasteries of our tradition, and to share the Dhamma. He has spent the winter retreat in Amaravati Monastery near London, and is currently experiencing the British lockdown in that location.
Ajahn quotes the 'Sedaka-Sutta', Saṃyutta Nikāya 47.19 (Connected Discourses of the Buddha p. 2648) as a guideline to skillful respond to the pandemic: Protecting ourselves (through developing satipaṭṭhāna) we protect others; protecting others (through developing patience, kindness & compassion), we protect ourselves.
He talks about countering the 'Coronavirus' with the Karūṇavirus 😉
He encourages us be fully aware even of unpleasant, challenging emotions, and explains the benefits.
He talks about equanimity and how to distinguish it from indifference.
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Ajahn Dhammasīha challenges us to reflect on the idea of 'being stuck in a lockdown' on a deeper level. Are we truly free when the government enforced lockdown is lifted? Or do we not remain 'stuck' inside our body, and 'locked down' in attachment and delusion all the time?
He quotes Suttanipāta verse 778, the famous verses on “The Cave” from the Chapter of Octads, where the Buddha compares our situation to being imprisoned inside the cave of our body, deeply submerged in delusion. Only through abandoning sensuality and releasing our mind from attachment to the physical body can we end the 'lockdown' and gain real freedom.
Human beings stuck inside their body-cave,
Smothered, covered and constraint by ignorance;
They are far from solitude and blissful states:
Sensuality is hard to overcome.
(...)
Comprehend perception, and you cross the flood,
Sages don't get stuck, they dont' claim ownership.
Heedful and with barb removed you travel light,
Freed from longing for rebirth in any world.
(Suttanipāta Verses 778 & 785)
By the way, this talk has also been recorded on video for our vimeo Dhammatalks channel. If you're curious what the scene looks like in the monastery during the live podcasts, you can see it here:
https://vimeo.com/410885984
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Ajahn Dhammasiha leads a guided meditation on Loving Kindness ('Mettā'), also called 'Divine Abode' ('Brahma-Vihāra'), and 'Liberation of the Heart' ('Ceto-Vimutti') by the Buddha.
He encourages us to transcend the physical lockdown by releasing our mind, and to happily settle into a lockdown inside the divine, mental dwelling place of unconditional, non-judgemental loving kindness.
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Recorded at Dhammagiri Forest Hermitage on Tuesday 21 April 2020, on the 14-Day New Moon Uposatha, the 3rd Uposatha of the Hot Season ('Gimhāna'), recitation by Ven Moneyyo.
The sequence of the ceremony is as follows:
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- Dedication of Offerings "Yo so..."
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- Homage to the Buddha "Namo tassa..."
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- Reciter requests permission from Sanghathera to recite Pāṭimokkha
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- Announcement in English
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- Prelimenary duties & responsibilities "Pubbakaraṇapubbakiccāni"
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- Sanghathera formally invites sangha to recite Pāṭimokkha
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- Recitation of Pāṭimokkha
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- Sangha recites:
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- Homage to the Buddha "Namo tassa..."
- 10."Natthi me saraṇaṃ aññaṃ..."
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- "Sīluddesapāṭho"
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- "Tāyanagāthā"
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- "Ovādapāṭimokkha"
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- Verses of sharing and aspiration "Iminā puññakammena..."
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- Closing Homage "Arahaṃ..."
Although perhaps only of limited intetest to the laity, some may still be inspired to listen to a recitation of the basic rules governing the conduct of the sangha. The Bhikkhusangha is the oldest continuously functioning organisation/order/association/incorporation on earth, and it still diligently follows the original 'constitution'/'by-laws' established by the Buddha himself some 2,500 years ago.
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Since his arrival about one month ago for a long term stay, Harley has been working with great dedication on the Cubby Kuti. He calls in at our livecast to give us an update on the project.
We discuss:
- Location of the site on a steep slope with beautiful views
- Local council regulations and Vinaya regulations given by the Buddha that determine size of the kuti
- Features of kuti and walking meditation path
- How & why both his parents will help us with the challenging task of handmixing and pouring the concrete slab
- Reflections the Buddha gave for the monks how to use a kuti properly, and for what purpose
- The amazing amount of puñña (good karma) that is gained by anyone who offers a vihāra (monastic dwelling place) to the sangha of the 4 quarters.
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Ajahn Kusalo from Bodhinyanarama Monastery, Wellington, NZ, is joining our live podcast.
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We talk about investigating and observing how our mind creates a sense of identity, assumes a self, and how suffering results from that. Especially in times of sickness, awareness of these processes can help us to reduce our anxiety. We also touch on Ajahn's recent journey to Sri Lanka, where he visited the famous Gal Vihara with the monumental reclining Buddha statue in Mahāprinibbāna posture. We discuss how painful feeling can appear like a bottomless pit, and how through letting go of attachment and aversion to pain one can rise out of the pit. Ajahn recites a traditional Pali blessing for us at the end to say good bye.
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Dhamma reflection by Ajahn Dhammasiha at Dhammagiri Forest Hermitage during Coronavirus lockdown in Brisbane, Australia. He quotes from Saṃyutta Nikāya, Dhātusaṃyutta, Cankamasutta (Connected Discourses of the Buddha 14.15 - page 638), where the Buddha points out various groups of disciples walking meditation together. All of those in each group have similar mental qualities and interests; e.g. all of Ven. Sāriputta's followers have great wisdom. The Buddha then explains that at all times beings come together during their journey through Saṃsāra according to their mental inclinations: Those of ordinary interests associate with similar characters, while those with wholesome, beautiful aspirations gravitate towards like-minded persons who share lofty ideals.
You can see the video version of this talk on our vimeo channel, to give you an idea how the live podcast actually looks like on our end 😉
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Recollection of the Buddha ('Buddhānussati') is a very popular and easy meditation object, that has been highly recommended by the Buddha himself, especially for the lay community. Many of the great Kroob Ajahns in our tradition used it as 'Parikamma' (foundational meditation object), and first succeeded in calming their mind in samādhi that way.
Ajahn Dhammasiha leads a guided meditation on Buddhānussati at Dhammagiri Forest Hermitage during the Coronavirus lockdown, using the Mantra:
"Bhagavā Arahaṃ Buddho Buddho Arahaṃ Bhagavā
Bhagavā Arahaṃ Buddho Buddho Arahaṃ Bhagavā
Bhagavā Arahaṃ Buddho Buddho Arahaṃ Bhagavā
..."
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Guided Meditation & Dhamma Reflections on Recollection of Virtue, Generosity & Angels (Sīlānussati, Cāgānussati & Devatānussati) with Ajahn Dhammasīha on Full Moon Uposatha Night. Recording of Live Podcast from Dhammagiri Forest Hermitage.
By the way, only next day did I learn that it was actually a 'Super Moon' - the next one brighter than this one will occur only in 2025!
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Evening Chanting, Guided Meditation and Dhamma Reflections on Compassion with Ajahn Dhammasiha. Live Podcast recorded at Dhammagiri Forest Hermitage.
Ajahn explains how compassion can raise our heart out of depression, sadness and despair, even if we witness great suffering in other beings. The intention: "May you be released from suffering, may you be healed, may you be free from pain!" can uplift our own mind, and even lighten the heart of other beings when we direct this wish towards them.
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Open Questions and Answers Format with Ajahn Dhammasiha. Recording of a live podcast from Dhammagiri Forest Hermitage.
Open Format Questions & Answers with Ajahn Dhammasiha. Live podcast recorded at Dhammagiri Forest Hermitage.
We have a choice where we direct our attention. If we focus on pandemic news all the time, angst will overwhelm the mind. If instead we focus on the Buddha and the great Krooba Ajahns, our heart will be uplifterd & courageous, even in the midst of challenges.