The final goal of Dhamma practice, what it's all about, is to realize Nibbāna (Sanskrit: Nirvāṇa ).

It's important to have an accurate understanding of our final objective, otherwise it would be difficult to develop our mind in the right direction.

However, as Nibbana / Nirvana is totally beyond all concepts, words, notions and thoughts, even the Buddha can not possibly describe it accurately by means of language. He can only provide similies to inspire us, or he describes what Nibbāna in NOT.

For example, the Buddha has stated many times that Nibbana is the end of birth, ageing and death;

Nibbana the cessation of suffering;

Nibbana is the end of greed, hatred and delusion.

Unfortunately, in our modern materialist society, these 'negative' descriptions of Nibbana easily get misinterpreted as meaning that Nibbana is simply nothing. This is false and misleading.

Ajahn Dhammasiha therefore quote a statement directly from the Buddha that makes it unambiguously clear that Nibbāna should NOT be understood as 'nothing' -

Udāna No 73 (Inspired Exclamations No 73):

“There is, monks, an unborn, unbecome, uncreated, unconditioned.

("Atthi bhikkhave ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ.)

If, monks there were not that unborn, unbecome, uncreated, unconditioned,

(No ce taṁ bhikkhave abhavissā ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ,)

you could not know an escape here from the born, become, created, and conditioned.

(na-y-idha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha.)

But because there is an unborn, unbecome, uncreated, unconditioned

(Yasmā ca kho bhikkhave atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ,)

therefore you do know an escape from the born, become, made, and conditioned.”

(tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī ti.")

You can read and download this quote (and all other 'Inspired Exclamations') in the translation of Ajahn Geoff Thanissaro for free here:

https://www.accesstoinsight.org/lib/authors/thanissaro/udana.pdf

Or a more literal line by line translation giving also the Pali text:

https://ancient-buddhist-texts.net/Texts-and-Translations/Udana/Exalted-Utterances.pdf

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To develop insight, vipassana, we have to learn to observe uninterested. We have to be like an objective researcher. We know what we experience, without reacting, interfering and manipulating.

We shift our identification towards the 'Knower', rather than the 'Doer'.

What we take up as object of our observation, we no longer identify with.

We just mindfully know the emotion we're experiencing, we don't have to react to it.

It's like watching a movie, and knowing that we're watching a movie. We're not getting sucked into the action, we're aware that we're just looking at images of actors projected onto a screen. We don't take it for real.

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Some people think:

"When I do something good, I just do it and then forget about it. That's what the Buddha would want us to do."

No, this is not what the Buddha teaches!

The Buddha teaches the exact opposite: We should remember our good actions, we should recollect our generosity, we should be mindful of our virtue.

Ajahn Dhammasiha explains why.

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Ajahn Dhammasiha talks about one of the more challenging teachings of the Buddha:

"Grief, pain, sorrow, frustration, depression and despair are born from what is dear to us, they originate from what we love."

You can find the sutta Ajahn mentions in his talk at:

• Majjhima Nikāya / Middle Length Discourses No. 87
• 'Piyajātika Sutta' / 'Born from What is Dear'
• https://www.dhammatalks.org/suttas/MN/MN87.html

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#attachment #clinging #grief #dhamma #dhammatalk #buddhism

20 years ago on 13 August 2006, Brisbane Buddhist Vihara Inc (BBV) decided at a Special General Meeting to invite Ajahn Dhammasiha, to start a Forest Monastery associated with the tradition of Ajahn Chah in the Brisbane area.

The next day on 14th August 2006, Dr Gamini Jayasinghe (President of BBV Inc) called Ajahn Dhammasiha to formally extend this invitation to him, and Ajahn accepted.

Dr Gamini, his wife Rukmani, and the community of BBV made a very courageous decision with that invitation, as Ajahn had only 11 rains as a monk, was not well known at all, and lived at Vimokkharam, a small hermitage that was also quite unknown.

BBV Inc would go on to sell their 3 acres large suburban property with nice house and granny-flat, and buy the property at 30 Ben Varden, which then would become Dhammagiri. This poperty had no water, no power, no sewage connection and no buildings, except a huge empty watertank (half million litres!).

Only through the courage, determination, generosity and great faith of the very small group of early supporters could Dhammagiri be founded and ultimately flourish.

In this podcast, Ajahn shares some stories of the early days...

14 August 2006

Ajahn Dhammasiha accepts the formal invitation by Dr Gamini, President of Brisbane Buddhist Vihara Inc, to lead the establishment of a Forest Monastery in the Brisbane area, associated with the lineage of Ajahn Chah

09 March 2007

Settlement of Purchasing Contract for Dhammagiri Property 30 Ben Varden Avenue, Kholo

15 March 2007

Luang Por Plien of Wat Aranyavivek, Chiang Mai, visits Dhammagiri property 30 Ben Varden Ave, und provides advice and encouragement

(We will commemorate the 20th anniversary of this event on Sun 14 February 2027, together with our visiting guest Luang Por Vajiro)

28 & 29 April 2007

Moving to Dhammagiri property 30 Ben Varden Ave, and celebration of Vesak next day

(We're planning the main event of our 20th Anniversary Celebrations for the weekend 15th & 16th May 2027. That's the weekend right before Vesak, just like we moved to Dhammagiri right before Vesak 20 years ago)

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⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Ajahn Dhammasiha talks about Nekkhamma = Letting Go

To truly renounce, to truly let go, we have to investigate the process of attachment happening in our mind.

We can observe and investigate this process everytime when we're shopping. For example, if we buy a new phone, or any other object. The moment we pay and take the phone, our mental attitude changes profoundly. Mine-making happens. We suddenly regard the phone as 'mine'.

It's exactly the same phone, nothing has changed in the object after we bought it. But what has changed is our mental attitude, we now regard it as 'our possession', we cling and attach to it.

However, if we clearly see with wisdom how this 'mine-making' actually leads to our pain & suffering (e.g. the phone breaks or malfunctions or gets stolen), we will abandon or at least weaken our sense of ownership.

Ajahn also gives examples how ownership implies permanent possession. If we can't keep it forever, it's only 'rented', we don't really own it.

But can we keep our body permanently, or is it just 'rented' from nature (earth, water, fire, wind) for a while?

How about our feelings and emotions?

Can we keep them forever?

If not, why do we think we own them?

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Ajahn Dhammasiha shares how much he liked Italy and Rome at his recent visit to Santacittarama Monastery in Sabina, Italy.

He was surprised how easy it is to get lost in 'Lebenslust' / 'Cheerful Enjoyment of Life', despite the fact that death is closing in on all of us, and that no safe place can be found in Samsāra.

If we truly want to transcend all conditioned phenomena and experience Nibbāna, we have to cultivate 'sabba-loke-anabhirata-saññā' (perception of non-delight in the whole world) and 'sabba-sankhāresu-anicchā-saññā' (perception of non-desire towards all conditioned phenomena)

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The full moon in July marks one of the most important dates in the Buddhist calendar:

Asalha Puja (Esala), the start of the Rains Retreat / Vassa for the Buddhist monastic Sangha, and the day when the Buddha delivered his first formal discourse, the Dhammacakkappavattana Sutta

('Discourse on Setting in Motion the Wheel of Dhamma').

This date is also known as 'Dhamma Day'.

Ajahn Dhammasiha talks about the meaning of Vassa / Rains Retreat, and encourages us all to dedicate ourselves to enhanced practice for these three months.

In particular, we can use the Four Noble Truths, as explained by the Buddha in his first formal teaching, for contemplation to:

1. Fully understand suffering 'Dukkha'
2. Abandon the cause of suffering, craving 'Taṇhā'
3. Realise the end of suffering, throught the end of craving 'Dukkhanirodha = Nibbāna'
4. Develop the Noble Eightfold Path in order to weaken and finally transcend all craving and suffering

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Ajahn Dhammasiha quotes and shares reflections on Samyutta Nikāya 22.43 (Connected Discourses of the Buddha, 22.43):

"Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā,

dhammadīpā dhammasaraṇā anaññasaraṇā!"

"Bhikkhus, live with yourself as an island, live with yourself as a refuge, with no other refuge;

live with the Dhamma as an island, live with the Dhamma as your refuge, with no other refuge!"

See also Dhammapada Verse #160:

"Attā hi attano nātho,

ko hi nātho paro siyā.

Attanā hi sudantena,

nāthaṃ labhati dullabhaṃ."

We have to be our own saviour,

How could anyone else be our saviour?

If we train ourselves well,

we gain a saviour that is hard to find.

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#buddhism #dhammatalk #selfreliance #dhamma #selfcare

One of the most important conditions for progress in one's Dhamma practice and bhavana is harmony in the community one is living in, whether it's the monastic sangha, a lay family, or a work environment.

The negative effects of conflicts on our own mind and meditative progress are so severe that it's worthwhile to make major sacrifices to preserve harmony. In particular, letting go of our preferences is often key to reduce conflicts and maintain concord.

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