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. NEXT LIVE PODCASTS: For joining the Live Podcasts you have to download the castbox app here: https://castbox.fm/download We're simultaneously livestreaming the Sunday noon sessions on video here: https://vimeo.com/dhammatalks Every Saturday 07.30 am - Triple Refuge & Precepts 12.00 pm - Dhamma-Discussion, Q&A Every Sunday: 12.00 pm - Dhamma Talk & Discussion 03.00 pm - Chanting, Guided Meditation and Dhamma-Reflection www.dhammagiri.org.au https://www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw www.facebook.com/dhammagiri-forest-hermitage www.tinyletter.com/dhammagiri
GUIDED MEDITATION: Compassion / Karuna | Ajahn Dhammasiha
42:01Compassion ('Karuṇā') is the wish for all beings to be free from suffering. In this guided meditation, Ajahn Dhammasiha recommends to use a little Mantra either in English:"May all beings be free from Suffering!"Or else in Pali (or both, if you prefer 😊):"Sabbe Sattā Dukkhā Pamuñcantu"Additionally, we can focus on wishing to all beings to be free from the causes that are ultimately generating their suffering. If they can abandon the causes, their suffering will end as well."May all beings be free from Greed/Hatred/Delusion""Sabbe Sattā Lobhā/Dosā/Mohā Pamuñcantu" Compassion is one of the four 'Divine Abidings' ('Brahmavihāra'), but curiously appears to be much more rarely practised in a formal way than Loving Kindness ('Mettā'). But in some situations, it may be a more skilfull approach than Mettā. E.g. when we are dealing with a very difficult person or group, who are causing great harm to us and others, it can be easier to develop compassion to them than Loving Kindness. In particular if we focus on wishing them to be freed from their hatred and delusion.www.dhammagiri.org.auwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive
Evening Chanting Pali Full Version
13:14Usually, we only do a shortened version of the traditional Pali Evening Chanting, due to time limitations. However, here's the full thing, for a change, but without the additional English chants. We play the freely available Amaravati recording in the background, to produce a much fuller and more sonorous sound https://amaravati.org/audio/evening-chanting-pali-page-20-26/ www.dhammagiri.org.au www.facebook.com/dhammagiri-forest-hermitage www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw www.tinyletter.com/dhammagiri/archive
Inviting Admonition - Pavarana Ceremony End of Rains Retreat
26:00On Pavāraṇā full moon in October, which traditionally ends the three months rains retreat period for the sangha, the monks conduct a beautiful ceremony of inviting each other for admonition:"Venerable Sirs, I invite the Sangha to point out to me anything [inappropriate] seen, heard or suspected. Out of compassion, may the Venerable Ones please speak and admonish me; when I see [the mistake], I will make amends."Ajahn Dhammasiha explains how this ceremony helps us to open up for advice and constructive criticism. Whether ordained or in lay life, the quality of 'suvaco' ('easy to admonish'/'amiable to training') is a fundamental quality to help us recognizing and correcting shortcomings in our virtue and behaviour, that we may not be able to see ourselves, and thus to make smooth progress in our spiritual development.www.dhammagiri.org.auwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive.
Seclusion, Dispassion, Cessation and Letting Go
30:03Ajahn Dhammasiha offers reflections on the theme of: "Vivekanissitaṃ, Virāganissitaṃ, Nirodhanissitaṃ, Vossaggapariṇāmiṃ" ("Founded on Solitude, Fading Away, and Ending, and culminating in Relinquishment"). Whichever Dhamma Practice we're engaged in, the Buddha urges us to base that activity on these four foundations. www.dhammagiri.org.au www.facebook.com/dhammagiri-forest-hermitage www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw www.tinyletter.com/dhammagiri/archive
Three Kinds of Seclusion | Dhamma Talk by Ajahn Dh
20:05The Buddha distinguishes three kinds of seclusion:Physical Seclusion ('Kāyaviveka')Mental Seclusion ('Cittaviveka') = SamādhiSeclusion from all Aquisitions/Attachments ('Upadhiviveka') = Realization of NibbānaWe have to develop them gradually, deepening them step by little step, based on each other. We can start with bodily seclusion, by at least occasionally retiring into an empty room for an hour, without any gedgets, mobile, internet, social media or interaction with anyone. www.dhammagiri.org.auwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive
Impermanence 'Anicca' | Short Reflections by Ajahn Dhammasiha
8:32After the meditation session, Ajahn Dhammasīha offers a few short reflections on impermanence ('anicca').We can contemplate the unreliable, inconstant nature of all conditioned phenomena both externally and internally.We can observe 'anicca' in the objects of our desires and aversions, and we can contemplate the impermanent nature of all desires and aversions themselves.However strong they may appear, if we look carefully, we notice that all defilements are conditioned phenomena as well, contineously arising, changing and passing away due to conditions.www.dhammagiri.org.auwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive.
Mantra: 'Bhagava-Araham-Buddho-Buddho-Araham-Bhagava' EdAmp
31:33Ajahn Dhammasiha describes how we can deepen our 'Recollection of the Buddha' ('Buddhānussati'), using the mantra:"Bhagavā-Arahaṃ-Buddho-Buddho-Arahaṃ-Bhagavā".A bell will sound louder, longer and more sonorous, the bigger and heavier it is built, due to it's larger resonance-body. Similarly, our mind will have a stronger response to the mantra, if we have built up a large mental 'resonance body', by knowing a lot about the Buddha and it's unique qualities, and by developing the quality of confidence 'saddhā' through devotional practices.www.dhammagiri.org.auwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive
1st Precept Not to Kill - If in Doubt, Don't Do It | Ajahn Dhammasiha
24:06Purity of our precepts provides the foundation for our meditative practice. It's no coincidence that not taking the life of any being is always mentioned first by the Buddha whenever he expounds the precepts to us. The importance of umwavering commitment to Not-Killing can hardly be overstated. Whatever the situation, whatever pressure is exerted on us, we will not give in, but uphold non-violence.Sometimes we may not know for sure, we may be in doubt if a particular action really causes death. In that case, the Buddha provided us with the guiding principle: "If in doubt, don't do it."We first have to make sure that our action really causes no harm. We can go ahead only once we actually know it's safe. As long as we are unsure or in doubt, we don't do it.www.dhammagiri.org.auwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive.
"Original Research" | Dhamma Talk by Ajahn Dhammasiha
31:57To add anything into Wikipedia, they require a reference to some published source. They won't accept "original research", something really new that's not yet published anywhere. Insight meditation (vipassanā) is the opposite of Wikipedia: Real insight (bhāvanā-mayā-paññā) has to be something new that we realize on our own. Just thinking the same words, remembering the concepts (saññā) we read in the Suttas or heard from the great meditation masters doesn't qualify. We have to be willing to investigate fearlessly without bias, and accept whatever the real data is. Whether we like it or not, whether it agrees with prejudice, fashion, expectations, hopes and wishes or not. We have to see the data as it truly is, and then draw the conclusions from it. www.dhammagiri.org.au www.facebook.com/dhammagiri-forest-hermitage www.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJw www.tinyletter.com/dhammagiri/archive
BUDDHIST PALI CHANTING - The Fruits of Recluseship (life as monk/nun) - Samaññaphala Sutta
51:35A Chanting of the Samaññaphala Sutta – “The Fruits of recluseship” (Dīgha Nikāya Nr. 2).King Ajātasattu visits the Buddha and asks him a seemingly innocent question:All ordinary professions like cooks, barbers, accountants etc. enjoy some visible results and gains from their profession – but what about contemplatives (monks and nuns)? Is it possible to point out any results that someone may gain from ordaining as monk or nun?The King’s question results in an awe-inspiring discourse, in which he explains the gradual training of a monk, from being inspired to ordain to gradually develop the heart and as result realizing higher and higher spiritual attainments up to the ultimate.An English translation is available here:https://suttacentral.net/dn2/en/bodhiThe original Pāli text is available here, if you want to read or chant along (Paragraphs 189. to 194. and 212. to 250.):https://www.digitalpalireader.online/_dprhtml/index.html?loc=d.0.0.0.1.x.x.m A short overview of the Chanting:0:00 min – The King’s Question: “Is it possible, venerable sir, to point out any other fruit of recluseship visible here and now, more excellent and sublime…?”0:37 min – A perfectly awakened Buddha arises in the world, someone hears his teaching and reflects if he should ordain and then leaves behind his wealth and relatives to go forth into homelessness.02:50 min – After ordaining he develops wholesome bodily and verbal action, purifies his livelihood and his virtue.06:03 min – Just like a King who defeated all his enemies doesn’t see any danger from anywhere, so too the monk who is endowed with this conduct does not see danger anywhere with regard to his restraint in virtue and experiences the happiness of blamelessness.06:48 min – The monk guards his sense faculties. When he sees a form with the eyes he doesn’t grasp it’s signs and features and experiences unsullied happiness because of that.09:24 min – The monk develops mindfulness and clear comprehension in all body postures.10:10 min - The monk develops contentment with his requisites. Just like a bird flies only with his wings wherever he goes, so too the monk takes only his robe and bowl with him.10:52 min – Endowed with these qualities the monk resorts to a secluded place in the wilderness to abandon the five hindrances.When the monk sees that these five hindrances are unabandoned within himself, he regards that as a debt, as a sickness, as confinement in prison, as slavery, as a desert road.But when he sees that these five hindrances have been abandoned within himself, he regards that as freedom from debt, as good health, as release from prison, as freedom from slavery, as a place of safety.When he sees that these five hindrances have been abandoned within himself, gladness arises. When he is gladdened, rapture arises. When his mind is filled with rapture, his body becomes tranquil; tranquil in body, he experiences happiness; being happy, his mind becomes concentrated.16:50 min – The first jhāna. The monk pervades his body with rapture and happiness born of seclusion.18:18 min – The second jhāna. The monk pervades his body with rapture and happiness born of concentration, just as if a lake without inflows from outside would be completely pervaded and suffused with water by a spring welling up from the bottom of the lake.20:15 min – The third jhāna. The monk pervades his body with a more subtle happiness free from rapture, just like Lotus-plants growing in a lake and don’t rise above the water would be completely suffused and pervaded by the water in the lake.22:06 min – The forth jhāna. The monk pervades his body with the completely purified and bright mind, just like a person would be covered completely by a white cloth.The heart which has been purified, free from defilements, malleable and impertuable can be directed to various kinds of higher knowledges:23:25 min – Gaining insight knowledge by seeing the material elements of the body and consciousness as separate.25:55 min – By his powerful, unified mind the monk has developed a mind-made body with supernatural faculties, which usually only Brahma deities have. He develops the ability to separate his mind-made body from his physical body.28:04 min – The unified mind that has transcended the entire sense-realm can shape it like a potter a piece of clay and gains psychic power over matter. Space, location and the law of physics become mere conventions.31:35 min – The monk develops the ability to direct his supernatural sense faculties to other realms of existence (divine ear and eye) and to far away places.33:17 min – The monk develops the ability to read the mind and the qualities of the heart of other beings.37:30 min – The monk develops the ability to recollect previous lives, reaching back aeons of time, before our solar system and even our current universe existed.41:50 min – The monk sees the causality underlying the process of rebirth in Samsara. With the divine eye he can see how beings are reborn and pass away according to their Karma.46:15 min - The monk gains direct knowledge into the causality of the deepest layer of defilements that cause all suffering, further becoming and rebirth. As he gains this understanding he is able to cut them off completely and irreversibly. His heart becomes free from the taints of sensuality, the taints of becoming and the taints of ignorance and the knowledge arises in him:“Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further beyond this.”The Buddha ends his discourse with the words:“This too, great king, is a visible fruit of recluseship more excellent and sublime than the previous ones. And, great king, there is no other fruit of recluseship higher or more sublime than this one.”50:37 min - King Ajātasattu rejoices in the discourse and takes refuge in the Buddha, Dhamma and Sangha.