Dhammagiri Buddhist Podcasts
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© Dhammagiri Forest Hermitage
Description
Dhamma Talks, 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.
Our website:
https://www.dhammagiri.net
Our Youtube Channel,
including regular live streams on the weekend
"Dhammatalks at Dhammagiri":
https://www.youtube.com/@dhammatalksatdhammagiri8724
Our email Newsletter:
https://www.dhammagiri.net/newsletter
Our Spotify Playlists are here:
https://open.spotify.com/user/8z4dmrysnbbnjtz9f0wzjgcre
.
with Ajahn Dhammasiha and other
experienced Senior Buddhist Monks
in the Theravada Forest Tradition of Ajahn Chah.
Recorded at Dhammagiri Forest Hermitage,
Brisbane, Australia.
Our website:
https://www.dhammagiri.net
Our Youtube Channel,
including regular live streams on the weekend
"Dhammatalks at Dhammagiri":
https://www.youtube.com/@dhammatalksatdhammagiri8724
Our email Newsletter:
https://www.dhammagiri.net/newsletter
Our Spotify Playlists are here:
https://open.spotify.com/user/8z4dmrysnbbnjtz9f0wzjgcre
.
412 Episodes
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In this guided meditation on Ānāpānasati (Mindfulness of the In and Out Breath), Ajahn Dhammasiha guides us to recognize and experience the subtle energy of the breath throughout our whole physical body. He also emphazises the importance to meditate with joy, and to make the mind as bright and light and alert and awake and aware as possible. Even just imagining a bright light, or imagining that we really feel happy while meditating, can point the mind in the right direction and arouse the imagined emotion. Dhammagiri WebsiteOur Spotify PlaylistsNewsletterDhammagiri Youtube ChannelPics#meditation #buddhistmeditation #guidedmeditation #breath #anapanasati #sati #mindfulness
Listen to Part 02 on Spotify
Listen to Part 02 on Apple/iTunes
Morning Chanting at SBS Sasanarakkha Buddhist Sanctuary, Taiping, Malaysia.
Info about Sasanarakkha and the Sanghaparinayaka, Ayasma Ariyadhammika:
https://sasanarakkha.org
Info about Dhammagiri:
Dhammagiri Website
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#chanting #buddhistchanting #palichanting #buddhism #buddhapuja #morningchanting
At Christmas time at Dhammagiri, Ajahn Dhammasiha asserts that he is a stong believer in Santa Claus. 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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#santa #xmas #christmas #generosity #dana #giving
Tan Ajahn Geoff Thānissaro answers questions of the audience at Dhammagiri Forest Hermitage, Brisbane, Australia.
At the first question about Ānāpānasati (mindfulness of the breath), he explains that we can experience the breath throughout the body, not just at the nose tip.
'Breath' doesn't mean just the air going into the nose & lungs, but the suptle energy connected with the breath, that we can feel throughout the body.
Ajahn Ṭhānissaro (Geoffrey DeGraff) is an American monk of the Thai Forest Tradition. After graduating from Oberlin College in 1971 with a degree in European Intellectual History, he travelled to Thailand, where he studied meditation under Ajaan Fuang Jotiko, himself a student of the late Ajaan Lee. He was ordained in 1976 and lived at Wat Dhammasathit, where he remained following his teacher’s death in 1986.
In 1991 he travelled to the hills of San Diego County, USA, where he helped Ajaan Suwat Suvaco establish Metta Forest Monastery. He became abbot of the Monastery in 1993.
He has published a large number of Sutta translations, Dhamma books and Dhamma talks on his website:
https://www.dhammatalks.org
Info about Dhammagiri:
Dhammagiri Website
Our Spotify Playlists
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Dhammagiri Youtube Channel
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#dhamma #sati #mindfulness #buddhism #q&a
Tan Ajahn Keng organized Ajahn Thanissaro's visit to Australia & NZ, and accompanied and looked after him for the whole duration.
Ajahn Keng Khemako is a Singaporean monk of the Thai Forest Tradition. He was ordained in 1987 under the recommendation of Ajahn Thanissaro. One of his main teachers was Luang Pu Jia Cundo, a first generation disciple of Ajahn Mun.
He received the title of Chao Khun in 2012. Currently, Ajahn Keng is the Abbot of Santi Forest Monastery (Malaysia) and the Abbot of a hill-tribes forest monastery in Om Koi, Chiangmai and President of Palelai Buddhist Temple (Singapore).
https://santiforestmonastery.org
Info about Dhammagiri:
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#mindfulness #sati #effort #buddhism #buddhiststory
During his visit to Dhammagiri, Bhante Jinaratana shared these reflections on gratitude and sympathetic joy (muditā).
He also reades out a passage from Ajahn Lee's biography, to show how we can combine gratitude, muditā and recollection of sangha (sanghānussati) in reference to spiritual teachers.
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 bot 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 3 weeks in November/December.
Dhammagiri Website
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#mudita #gratitude #sympatheticjoy #brahmavihara
Tan Ajahn Geoff Ṭhānissaro is leading our Sangha of 8 monks here at Dhammagiri in chanting the blessing and anumodanā before the meal (rejoicing in the good karma of the almsfood donors & sharing good karma with departed relatives).
The blessing is recited in Pali, the original language of the Buddha.
You may notice that it sounds different from the way we recite the blessing in the lineage of Ajahn Chah. As Ajahn Geoff, Ajahn Keng and Ajahn Jiep have ordained and trained in the Dhammayuttika Nikāya, they often recite Pali in the 'Makhot' style, whereas the Mahānikāya monks (including Ajahn Chah lineage) always chant in 'Sangyot' style.
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Buddhist Pali Chanting
#buddhistchanting #palichanting #blessing #anumodana #sharingmerits
Live Question and Answer Session with Tan Ajahn Geoff Thanissaro at Dhammagiri Forest Hermitage, Brisbane, Australia.
Ajahn Ṭhānissaro (Geoffrey DeGraff) is an American monk of the Thai Forest Tradition. After graduating from Oberlin College in 1971 with a degree in European Intellectual History, he travelled to Thailand, where he studied meditation under Ajaan Fuang Jotiko, himself a student of the late Ajaan Lee. He was ordained in 1976 and lived at Wat Dhammasathit, where he remained following his teacher’s death in 1986.
In 1991 he travelled to the hills of San Diego County, USA, where he helped Ajaan Suwat Suvaco establish Metta Forest Monastery. He became abbot of the Monastery in 1993.
He has published a large number of Sutta translations, Dhamma books and Dhamma talks on his website:
https://www.dhammatalks.org
Info about Dhammagiri:
Dhammagiri Website
Our Spotify Playlists
Newsletter
Dhammagiri Youtube Channel
Pics
#dhamma #Q&A #buddhism #insight #vipassana #wisdom
1One 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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#anatta #notself #nonself #emptiness #sunyata #dhamma
Ven Jinaratana Thera uses the very well known novella: "A Christmas Coral" from Charles Dickens to explain fundamental Buddhist principles like generosity, kamma, and finding more meaningful happiness in life. He also speaks about the importance of framing our perception according to Dhamma principles.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 ofTechnology. 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 bot 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 3 weeks in November/December.Dhammagiri WebsiteOur Spotify PlaylistsNewsletterDhammagiri Youtube ChannelPics#dickens #xmas #christmas #buddhism #dhamma #reframing
At the Robe Offering Ceremony at Dhammagiri Forest Hermitage, Ajahn X Dhaniyo relates a powerful Buddhist simile: A man with 4 wifes is about to die. He gets a chance to talk to his four wifes a last time, but is bitterly disappointed about how they react to his impending death; except for the fourth wife, the one he loved least and showed the least affection...Ajahn X (Phra Suthanai Dhaniyo) has been a monk for 22 years, and has lived and trained for 16 years with Luang Por Liem at Wat Nong Pah Pong, Ajahn Chah's original monastery. Currently he resides at Bodhisaddha Monastery, Wilton near Sydney. He visited us together with Ajahn Saalii Sujīvo specially for our robe offering ceremony, and kindly agreed to give a Dhamma talk in English for the occasion, part of which contained the simile of the four wives.Dhammagiri WebsiteOur Spotify PlaylistsNewsletterDhammagiri Youtube ChannelPics#buddhiststory #buddhism #dhamma #4wives #death #karma
At our Robe Offering Ceremony, Tan Ajahn Uttamapanyo (Phra Yanmethi Petruang) kindly conducted the ceremony of taking refuge in Triple Gem & observance of 5 precepts for us.
Ty is leading the lay community in requesting the refuges & precepts.
The ritual is conducted in Pali, the language of the Buddha.
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!
(3x)
Homage to the Buddha Repeated by Laity 3x
Namo tassa Bhagavato Arahato Sammāsambuddhassa!
(3x)
(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!)
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On the weekend of our Robe Offering Ceremony at Dhammagiri, we had 9 monks staying for 2 nights in the monastery.
In this recording, Tan Ajahn Uttamapanyo is leading the sangha in the recitation of blessings and anumodana for long life, strength, health, prosperity and good fortune; and to share good karma with all beings.
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#buddhistchanting #palichanting #blessing #anumodana #buddhistmonk #buddhistmonastery
Ajahn X (Phra Suthanai Dhaniyo) has been a monk for 22 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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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
There's also a post in our Dhamma Reflections blog on the same subject here.
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Ajahn Dhammasiha is asked about the difference between perception (Pāli: saññā) and consciousness (Pāli: viññāna), and how we can distinguish these two in our experience.
The question is important, as both are part of the 5 Groups of Clinging (pañcupādānakkhandhā), which are the five focal points of attachment and identification.
To abandon attachment, and to see through the illlusion of self, we have to carefully investigate the 5 Groups of Clinging as they arise in our present experience. And to investigate them successfully, naturally, we have to know what each of them actually are, and how they differ.
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Prompted by a question from the audience, Ajahn Dhammasiha shares reflections on the theme of developing Sympathetic Joy (Muditā).
Muditā is on of the four Divine Abodes (Brahma-vihāra), together with loving kindness, compassion and equanimity.
Sympathetic Joy is the quality of rejoicing and feeling happy in other beings success.
It's the very opposite of envy and jealousy.
Ajahn suggests a similar approach as in developing mettā: We imagine someone we really like anyhow, and then remember some wholesome achievement they accomplished.
Next we use a mantra like formula, like for instance:
"May you enjoy all your success!" or similar.
We continue till we can really feel the corresponding emotion.
However, we have to be careful that we only delight in wholesome success...
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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 responds to two closely related questions from the audience:
1.
We may experience highs and lows in our meditation practice. Sometimes it even seems like we're suddenly back to zero, almost like riding a roller coaster.
How can we make our Dhamma practice more consistant?
2.
How can we prevent unwholesome mindstates from arising?
This is actually the first of 4 factors of Right Effort (sammā-vāyāma), number six in the Noble Eightfold Path: Rather than trying to abandon unwholesome states once they have come up, it's better to 'nip them in the bud', as they say, by eliminating the conditions that potentially cause defilements to arise in the first place.
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Dependent Origination (Paṭicca Samuppāda) is one of the core teachings of the Buddha.
However, it is a teaching that the Buddha himself described as 'deep, profound, subtle, difficult to see...'.
Ajahn Dhammasiha explains how we can observe aspects of dependent origination during a common, every-day activity:
Taking food from a buffet! 🍚🍛🥄🥣
Ajahn offers reflection how we can observe the relationship of:
Sense Contact (phassa)
Craving (taṇhā)
Clinging / Grasping (upādāna)
While taking food from the buffet.
The moment we lift up some food from the buffet, and put it onto our plate, something remarkable and very powerful happens in our mind:
We now regard this food as 'mine', it has somehow become 'my food'.
However, nothing has changed in the food. It's still the same food. But once it's on our plate, something has very much changed in our mind, 'mine-making' has occurred.
We have actively done something to dramatically change our attitude to that food, by taking possession of it mentally.
This same process of mine-making we do all the time, every moment with all 5 groups of clinging (pañc'upādānakkhandhā):
Form / Body (rūpaṃ)
Feeling (vedanā)
Perception (saññā)
Intention / Will (sankhārā)
Consciousness (viññāṇaṃ)
However, it's more difficult to clearly see in regards to these 5 groups of clinging.
What's happening with our mind at the buffet is easier accessible to direct observation, and can get us started in investigating upādāna.
If we can carefully, mindfully observe how we're doing 'mine-making' while taking food from the buffet (or even while buying a new iPhone from the shop), we can hopefully understand how upādāna arises in our mind, and then STOP mine-making.
That would be all that's required to fully liberate ourselves:
If we stopped all mine-making, our heart would be fully released and experience Nibbāna!
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#upadana #minemaking #dependentorigination #paticcasamuppada #dhamma
Loving Kindness is an extremely beneficial mental quality, and an excellent meditation object. However, in some situations Compassion (Karuṇā) or Sympathetic Joy (Muditā) may work even better to overcome unwholesome mind states, and develop wholesome ones.
(Of course, there is also the extremely important 4th 'Divine Abiding' (Brahmavihāra), namely Equanimity (Upekkhā), but that will have to be covered in another talk)
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Ajahn Dhammasiha responds to a question from the audience:
What's the meaning of Anatta ( Not Self ) ?
In particular, Ajahn reflects about the important distinction between Not Self (anatta), which the Buddha expounded very frequently, and No Self (natth'attā), which the Buddha actually never taught.
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Ajahn Dhammasiha and Ajahn Moneyyo recite the traditional Pali verses of blessing, anumodanā, and sharing of merits with departed loved ones.
This is what we chant every day for our kind and generous donors, when they offer alsmfood for the monks' daily meal.
You can read the full Pali text and English translation in this blog post on our website.
Below is only about half the chant, as much as fits into the podcast description:
"Yathā vāri-vahā pūrā
paripūrenti sāgaraṃ
Evam-eva ito dinnaṃ
petānaṃ upakappati.
Icchitaṃ patthitaṃ tumhaṃ
khippam-eva samijjhatu;
Sabbe pūrentu sankappā
cando paṇṇa-raso yathā
maṇi joti-raso yathā.
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 wish fulfilling gem.
Sabb'ītiyo vivajjantu,
sabba-rogo vinassatu;
Mā te bhavatv-antarāyo,
sukhī dīgh'āyuko bhava.
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.
Abhivādana-sīlissa,
niccaṃ vuḍḍh'āpacāyino;
Cattāro dhammā vaḍḍhanti:
Āyu vaṇṇo sukhaṃ balaṃ.
When someone's always honouring
the elders worthy of respect,
Then they will grow in these four things:
long life, strength, beauty, happiness.
( ... )
(Not enough space in this description to include everything)
Also, please note the monks only chant the Pali part, English translation above is just for your information.
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A couple getting married was interested to get some advice on Buddhist teachings how to make a marriage work, so that it lasts long and both spouses can live in harmony.
Ajahn Dhammasiha cites a study done in Italy with functional MRI brain scans, that claimed to have found that the feeling of romantic love biologically is not designed to last for decades.
In fact, the researchers considered the absolute maximum duration as approximately 4 years or so (though often it is much shorter).
This seems to agree with personal experience of most people.
As marriage is usually supposed to last a whole lifetime, it follows that romantic love lasting max 4 years can not be a sufficient foundation.
Instead, a married couple has to build up other qualities in their relationship, which sound much less 'romantic', but actually do last for a lifetime...
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#wedding #marriage #love #commitment #respect #buddhism #dhamma
"For one dependent, there is wavering.
Without dependence, there's no wavering.
Without wavering, there's tranquility.
With tranquility, there's no inclination.
Without inclination, there's no coming and going.
Without coming and going, there's no passing away and rearising.
Without passing away and rearising, there's no here or there or anywhere in between.
This, just this, is the end of suffering."
Udāna 9.4 "Catuttha-nibbāna-paṭisaṃyutta-sutta"
Inspired Exclamations 9.4 "4th Sutta re Nibbāna"
Ajahn Dhammasiha offeres some reflections on this profound sutta, an inspired exclamation the Buddha uttered in verse when he was teaching Dhamma related to Nibbāna, and the monks where all listening fully attentive.
Ajahn Ṭhānissaro's (Ajaan Geoff's) translation of the Udāna is available for free download as epub, pdf and other formats here.
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It's so important not to only look at all the bad things happening, or to be mostly focussed our own faults. Without denying negative events, we can discoved so much that's good, wholesome and admirable, both in ourselves and in others.
If we only pay attention to the bad things, we feel miserable.
If we notice and appreciate all that's good, we fill our lives with rejoicing, joy and muditā.
Ajahn Dhammasiha also addresses questions about:
23:27 Meaning of 'psasāda' (confidence/faith)?
25:10 Is the desire to realize Nibbāna a 'good' desire?
29:20 Why didn't the Bodhisatta's first teacher didn't attain nibbāna themselves, as they had already realized very deep samādhi?
33:55 Anāpāṇasati (mindfulness of the breath) or Mettā (loving kindness) as meditation object?
Related to the last question, Ajahn explains how to easily find any of our podcasts: Just enter any subject you're interested in, and all the relevant podcast will show up to listen to.
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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 relatives when 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 68
Numerical 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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#buddhism #dhamma #meditation #metta #lovingkindness
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
Pics of Ajahn's visit at Dhammagiri can be seen here:
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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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#guidedmeditation #meditation #buddhism #notself #not-self #anatta
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.
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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.
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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/@AjahnAchalo
Ajahn 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.
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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.
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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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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?
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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
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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.🙏🙏🙏🙏🙏🙏
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The story of the monk chanting and seeing devas himself has made me believe in devas and the power of chanting.
Birds of a feather flock together, i heard before but now I understand. thank you
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
very helpful and interesting guided meditation. Thank you.
do buddhist podcasting have in the thai or myanmar?
Sadhu Sadhu Sadhu
🙏🙏🙏peaceful🙏🙏🙏
Sadhu Sadhu Sadhu
Thank you for finding a new podcast option for us to be able to keep accessing our community and talks 🙏🏼
Welcome to the ne w platform and best wishes 🥳