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Dhammagiri Buddhist Podcasts

Dhammagiri Buddhist Podcasts

Author: Dhammagiri Forest Hermitage

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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.

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Every Saturday
07.30 am - Triple Refuge & Precepts
12.00 pm - Q&A and Dhamma-Discussion

Every Sunday
12.00 pm - Q&A and Dhamma-Discussion
03.00 pm - Chanting, Guided Meditation and Dhamma-Reflection
73 Episodes
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 rebornPouring from one vessel to the next like consciousness connecting form one life to the next rebirthWater is a cleansing agent and thus a symbol for mental purificationWater 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 NibbānaWater is used in cooking/baking/concrete mixing - As a binding agent of disparate ingredients it is a symbol for harmonyWater symbolizes strength and energy, like the turbines in a huge damWater doesn't stay in any place forever, it evaporates and changes and moves all the time. Thus it's a simile for
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
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 impermanenceWe train ourselves to breathe in and out contemplating fading away/dispassionWe train ourselves to breathe in and our contemplating ending/cessationWe train ourselves to breathe in and our contemplating letting
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.
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 Nibbā
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
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"
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?
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 WorkDelight in Chatting (including social media!)Delight in SleepDelight in Socialising (including social media!)Lack of Sense RestraintNot knowing the Right Measure when Eating[Anguttara Nikāya/Numerical Discourses, Book of Sixes,
Total Independence

Total Independence


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.
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.
There are striking similarities in containing a virus causing a pandemic, and containg and eliminating the defilements (kilesas) in our heart. Both are very subtle, difficult to see, and have pernicious consequences once they are allowed to spread unlimited.Like we do testing to establish how far the virus has spread in the population, so we have to check our mind regularly to identify if any mindstates of anger, aversion, desire, or delusion have arisen. If there are any, they have to be isolated and contained, before they contaminate our mind all over.However, we have to interpret the results with wisdom, in order to take the most appropriate measures to contain the virus/
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
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
The four kinds of 'Right Effort' ('Sammā-Vāyāma', 6th factor of Noble 8Fold Path) provide useful guidance for dealing with a pandemic:Preventing unwholesome states from arising = We have to be proactive, even before daily new infections increase, we have to implement physical distancing, testing, contact tracing, isolation & good hygieneAbandoning unwholesome states that have arisen = Once daily infections reach a critical limit, one has to introduce even more stringent measures, till numbers come downArouse wholesome states = We not only try to fight the virus and cure the sick, but we all have to make efforts to increase our health status, and to strengthen our natural immune systemDevelop wholesome states that are already there to the highest possible extent = Even if there are only few cases, don't become complacent - why not aiming for full elimination of virus?
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
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... ...
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
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
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
Comments (4)

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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