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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.net
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.net
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.net
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.net
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.https://www.dhammagiri.net
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: 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. More information about Dhammagiri Forest Hermitage: Our Youtube Channel, "Dhammatalks at Dhammagiri": Dhammagiri Newsletter:
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.orgMore info about Dhammagiri and Luang Por's visit in Brisbane is here:https://www.dhammagiri.org
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: info about Dhammagiri and Luang Por's visit in Brisbane is here:https://www.dhammagiri.net
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: 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: (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): about Dhammagiri
"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 HeadLomā = Hair of the BodyNakhā = Nails (on fingers and toes)Dantā = TeethTaco = 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
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
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
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
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 internallyWe are calm and relaxedWe become more aware and mindfulWe see clearly and develop insight Additionally, Ajahn goes through the meaning of the five precepts, as they are a necessary foundation to develop meditation
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')
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!
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:We ourselves can remain unwaveringly committed not to harm any being;Not to go to war ourselves;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
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
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
Comments (13)

Jennifer Barrow

Thank you Ajahn, I found this very helpful.

May 3rd

Dileep Katiyar

Dear Harley, I am so glad I came across this podcast, I wish to take this opportunity to thank you and offer my deepest gratitude for the cubby kuti where I meditated for a week in May 2021 for the first time and everyday I shared merits with everyone who made it possible especially the person who designed and built it. later Ajan told me your parents laboured as well. Anumodana to them too. That was the best week in 52 years of my life and the best birthday I had. Anumodana.🙏🙏🙏🙏🙏🙏

Aug 27th

Dileep Katiyar


Aug 8th

Dileep Katiyar

The story of the monk chanting and seeing devas himself has made me believe in devas and the power of chanting.

Jul 9th

Dileep Katiyar

Birds of a feather flock together, i heard before but now I understand. thank you

Jul 8th


Ajahn, it's an interesting sutta on Contemplation of Duality & stress.It is good to listen to it as a chant, while going through the sutta in English.🙏 Mallika

Jul 3rd


very helpful and interesting guided meditation. Thank you.

Jul 1st

dv Th

do buddhist podcasting have in the thai or myanmar?

Dec 27th

Janette McDonald

Sadhu Sadhu Sadhu

Oct 3rd

Tum So


Apr 24th

james oh

Sadhu Sadhu Sadhu

Apr 23rd


Thank you for finding a new podcast option for us to be able to keep accessing our community and talks 🙏🏼

Apr 12th


Welcome to the ne w platform and best wishes 🥳

Apr 9th
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