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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.

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

Saturday 11 July
07.30 am - Triple Refuge & Precepts
12.00 pm - Q&A and Dhamma-Discussion

Sunday 12 July
12.00 pm - Q&A and Dhamma-Discussion
03.00 pm - Chanting, Guided Meditation and Dhamma-Reflection
51 Episodes
Āsāḷhā Full Moon marks the beginning of the annual 3 months 'Rains Retreat' period ('Vassa') for the monks. It commemorates the first formal discourse of the Buddha, the Dhammacakkappavattana Sutta, where he expounds the four Noble Truths.During the session, Ajahn Dhammasiha wears a surgical mask. Not because he or anyone at Dhammagiri is sick, or because there is an outbreak in Brisbane. In fact, everyone is fine at the monastery, and Queensland did not have a single case of community transmission for more than a month. But he wants to make a point: Just as masks are effective, as they dramatically reduce the cause of COVID-19 disease, which is the virus; likewise, precepts are very effective in reducing the cause of suffering 9'dukkha'), which is craving ('taṇhā').We can compare the Buddha's teaching of the 4 Noble Truths with a doctor diagnosing and treating a disease:The disease we've all got is suffering ('dukkha'), with the following symptoms: Old age, sickness, death and rebirth; seperation from loved ones; encountering what we dislike; not getting what we want; in short the 5 groups of clingingThe deep cause for our sickness is the craving ('taṇhā') in our own heartIf we remove craving, the sickness which is caused by it, will be removed as wellThe prescription to cure the craving is the Noble Eightfold PathBy the way, we have put a lot of effort into improving audio quality, and it should be noticably better now :-)
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:āsamādhi has been defined by the Buddha as follows:1. First Jhāna 2. Second Jhāna 3. Third Jhāna 4. Fourth JhānaThere'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
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 bodyFeeling: Pleasant or painful or neutral; wordly or spiritualThe mind: Affected by desire or free from it; affected by aversion or free fom it; and so onDhamma: 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 TruthsSecondly, 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 .
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
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 Nibbā
Next installment in our 8-part series on the Noble Eightfold Path, #6 'Right Effort' ('Sammāvāyāmo').There are 4 factors for right effort:1. To prevent unwholesome phenomena like anger, greed, conceit, doubt, jealousy from arising2. To abandon unwholesome phenomena that already have arisen3. To arouse wholesome phenomena like faith, mindfulness, diligence, compassion, kindness, gratitude, calm, patience, wisdom, insight, knowledge and so on...4. To fully develop wholesome phenomena that already have arisen, to maintain them and lead them to perfectionThe antidote to abandon anger is loving kindnessThe medicine to heal cruelty is compassionThe means to counter sensual desire is contemplation of the unattractive nature of the human body; contemplation of impermanence; and contemplation of deathThe 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!
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)
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 phenomenaTo 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,
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 comprehensionOnce 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
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 truthfullyTo avoid divisive communication, and to communicate so that those in conflict will be re-united, and those already in harmony will become even closer friendsTo avoid harsh, offensive/insulting communication, and to communicate friendly, polite, endearing, and reaching the heartTo 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? 😉 ;-)
1. 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 MihinthaleSimilarly, 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 dayThe 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 :-)
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/thoughtsIntentions/thoughts of ill-will, anger & aversionIntentions/thoughts of harming & crueltyThe three good ones are:Intentions/thoughts of letting go/renunciationNon-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'
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:1. 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 suffering2. 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?
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:
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 & anxietyEndure heat and cold and pain and irritation from verbal provocationsDevelop SamādhiDevelop all psychic powersAttain release from all
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 withGuarding 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 goThis talk is also available on video here:
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 resolutionLikewise, 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: are now livestreaming sessions simultaneously on Castbox audio podcast and Vimeo video livestream: .
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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