DiscoverDhammagiri Buddhist Podcasts
Dhammagiri Buddhist Podcasts

Dhammagiri Buddhist Podcasts

Author: Dhammagiri Forest Hermitage

Subscribed: 94Played: 6,087


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.

For joining the Live Podcasts you have to download the castbox app here:
We're simultaneously livestreaming the Sunday noon sessions on video here:

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

Every Sunday:
09.00 am - Triple Refuge & Precepts and guided Meditation
12.00 pm - Dhamma Talk & Discussion
03.00 pm - Chanting, Guided Meditation and Dhamma-Reflection
90 Episodes
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: 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:
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
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 gradualAs 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 lifesAs 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 communityLike 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 ethnicityAlthough 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 growthAs 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 releaseAs 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 PathAs 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)
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
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:
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
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.
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
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 mindWe train ourselves to breathe in and out exceedingly delighting the mindWe train ourselves to breathe in and out unifying the mindWe train ourselves to breathe in and out liberating the
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
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
A Dhamma-Reflection/Guided Meditation by Ajahn Dhammadharo
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)
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
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
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 Nibbā
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
Comments (5)

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
Download from Google Play
Download from App Store