Dhammagiri Buddhist Podcasts

What's most important for a meditator is exactly what no AI (Artificial Intelligence) can know:

Knowing our own mind, understanding our internal feelings, emotions, thoughts and intentions.

No AI can help us to know ourselves.

We ourselves have to develop the mindfulness to observe our emotions and mind states internally, AI can not possible do that for us.

Ajahn Dhammasiha also explains how the Dhamma is not only meant to improve our life, but ultimately can free us from all of Samsāra through experiencing the ultimate true reality, the deathless element, Nibbāna.

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At the pavāranā full moon completing the annual rainy season retreat, the monks are instructed by the Buddha to mutally invite each other for critical feedback regarding their conduct.

The ceremony is to remind us how important it is for our own growth in the Dhamma to get and be able to receive and process critical feedback.

It's difficult to see one's own shortcomings, as the faculty of delusion is hiding them from us. But others can recognize them much easier, just like we can easily see the character flaws and mistakes in others.

If we have a knowledgable spiritual friend, who based on kindness and compassion points out our mistakes, and we're able to take it on board, we can overcome our delusion and progress in improving our conduct and character.

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In Anguttara Nikāya / Numerical Discourses, Threes No 103, the Buddha explains that for progress in one's meditation, we have to give attention to three qualities ('nimittas'):

1. Samādhi Nimitta:

Calm, Tranquility, Unification of Mind, Concentration

2. Paggaha Nimitta:

Effort, Striving, Exertion

3. Upeakkha Nimitta:

Equanimity, careful observation without reacting or interfering, equipoise

We have to use wisdom and mindfulness to understand at what time we have to focus on which quality, depending on how our mind is developing, and what defilements and wholesome qualities are present in the heart.

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Ajahn Dhammasīha reminds us that the ultimate end of our whole Dhamma practice is letting go.

Letting go of what?

Letting go of everything!

Everything means all sankhāras, all conditioned phenomena.

Once the heart lets go of all conditioned phenomena, it realizes the Unconditioned Deathless Reality, Nibbāna.

'Everything' (the Universe, the All) in the teaching of the noble ones is the six sense spheres, the 6 internal sense faculties and their external objects ('Saḷāyatana'):

1. Eye and Forms
2. Ear and Sounds
3. Nose and Fragrances
4. Tongue and Flavours
5. Body and Bodily Sensations/Feelings
6. Mind and Mental Objects/Ideas/Thoughts

'Everything' can also be expressed by the 'Five Groups of Clinging' ('Pañcupādānakkhandhā'):

1. Form/Body (Rūpa)
2. Feeling (Vedanā)
3. Perception (Saññā)
4. Intention/Volition (Cetanā)
5. Consciousness (Viññāṇa)

The 5 Gourps of Clinging in particular constitute 'All' that can be misappropriated to support the illusion of Entity View/Self (Sakkāya-diṭṭhi/Attavādupādāna).

We have to observe and investigate these 6 sense sphere & 5 groups to understand their impermanent, unsatisfactory and not-self nature, in order to let go of them and experience the deathless reality free from all suffering.

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Dhamma talk and discussion with Ajahn Dīpako at Dhammagiri Forest Hermitage.

Ajahn introduces the audience to the meditation object of 'Recollection of Sangha' (Sanghānussati), and emphasizes the importance of 'Spiritual Frienship' (Kalyānamittatā):

When we associate with admirable friends, who have a strong foundation in generosity, virtue and meditation, we will gradually acquire these qualities ourselves.

Ajahn also talks a bit about his life story, growing up in France and gaining faith in the Dhamma, which ultimately led him to ordain as a monk.

Ajahn Dīpako is a French-Cambodian monk with 11 vassa. He was born in Rennes, Brittany, France, and ordained at Amaravati in 2013, where he trained for approximately 6 years.

Ajahn Dīpako later lived around 4 years in Thailand, primarily practising near Ajahn Jayasaro's hermitage in Phak Chom and at Wat Pah Nanachat. Returning to Europe, he spent half a year on solitary retreat in Santaloka, a retreat Kuti in the Italian alps, and resided at Panyagiri Monastery, Spain, during Vassa 2025.

Ajahn Dīpako has visited Dhammagiri in 2023/2024 for a few months, when he helped us looking after Luang Por Vajiro:

https://2024-pics.dhammagiri.net/

After a three months stay at Vimutti monastery in New Zealand, Ajahn Dipako has returned to Dhammagiri for vassa 2026.

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Recently the case of Christa Pike's "botched execution" in Tennessee went viral, as she is apparently the first person ever in the US to survive an "execution" after the poison (pentobarbital) was administered. In fact, after the first "lethal" dose failed to kill her, a second "lethal" dose was given to her. When she was still alive an hour after that second injection, an ambulance was called to get her into intensive care at a nearby hospital.

Christa remained unconscious and intubated on a ventilator for several days. Apparently, she was considered "brain dead" by October 5, and it was planned to disconnect Christa's life support on October 6.

However, to everyone's surprise and consternation, on the day of the planned termination of life support, Christa suddenly regained consiousness and started speaking. Although still very ill, she made progress in her recovery, and was transferred back from hospital to the prison on October 10.

What's rarely mentioned in the media reports is the fact that

CHRISTA PRACTISED LOVING KINDNESS (METTĀ) DURING THE "EXECUTION"!

Her Buddhist spiritual advisor explained in an interview that Christa has been practising Mettā for more than two years. She went into the execution chamber radiating unconditional Loving Kindness to everyone, including herself, the persons who were "executing" her, and even those behind the viewing window who wanted her dead and specially came to personally watch her being killed - she even included those in her Mettā!

Ajahn Dhammasīha points out that the Buddha mentioned 'Protection from Poison' as one of the benefits of Loving Kindness.

Anguttara Nikāya / Numerical Discourses of the Buddha, Book of Elevens No 15 'Mettānīsamsa Sutta / Benefits-of-Loving-Kindness Sutta:

https://suttafriends.org/sutta/an11-15/

Ajahn Dhammasīha considers it highly likely that Christa's diligent practice of Mettā is a crucial factor in her unprecedented survival of two lethal doses of pentobarbital.

Christa's case also highlights the cruel and degrading nature of "capital punishment", which will hopefully contribute to increasing awareness of the unacceptable ethical, moral, spiritual, social and practical implications of the "death panelty", and ultimately lead to the global abandonment of all executions.

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Ajahn Moneyyo recites the first chapters of the Vinaya Piṭaka, Mahāvagga 1. 1. to 1.6. in the original Pali language.

These passages are the oldest and most authentic record of the events from the Buddha's supreme awakening (Sammā-sambodhi) under the Bodhi Tree at Uruvela (now Bodh Gaya) near the river Nerañjana, until the Buddha reunites with his first five disciples (Pañca-vaggiyā Bhikkhū) at the Deerpark near Vārānasī.

Nowadays, these passages are rarely memorised and recited by monks; and even less known in the lay community, due to their inclusion in the Vinaya Pitaka, the part of the Tipitaka concerned with monastic discipline. However, they are truly inspiring, as they are providing the earliest record of the events directly following the Buddha's supreme enlightenment, in his own words.

Fortunately, Ajahn Moneyyo has committed these passages to heart as part of his Dhamma practice in this year's vassa, and shared them with the other residents at Dhammagiri one morning, when we also did this recording.

You can read an English translation, that also provides the original Pāli side-by-side here:

https://www.dhammatalks.org/vinaya/Mv/MvI.html#burmese1

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Ajahn Dhammasīha talks about the power of Good Karma (Puñña) to to weaken and dilute even extremely bad old karma.

The Buddha explained the process with the simile of drinking salty water:

🚰💧 The good, healthy spring water is the good karma we create.

🧂 Loads of salt mixed into the water is the bad karma we create.

🫗 Drinking the mix is experiencing the results of the karma we've created.

🤮 If there's lots of salt in the water (lots of bad karma), the experience is very unpleasant.

Naturally, we can't take the salt out of the water. So what to do?

1. Certainly, not to put even more salt! (Don't make more bad karma)
2. Add loads of fresh water to DILUTE the salt, until it's barely noticable 😊 (Create heaps of good karma)

This way, we can weaken the bad karma so much that even the results of very evil actions may be experienced and exhausted with just a few days of headache. The story of Angulimāla, who killed 999 humans but later completely reformed on meeting the Buddha, became a monk, and experienced enlightenment, can be found here:

https://www.dhammatalks.org/suttas/MN/MN86.html

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Ajahn Dhammasiha reads Luang Por Liem's little booklet on Walking Meditation (Jongrom / Cankama / Sakman Bhāvanā), translated by late Ajahn Thaniyo.

You can read and download the booklet here:

https://www.abhayagiri.org/media/books/liem_walking_with_awareness.pdf

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Ajahn Dhammasiha suggests to use the same instructions the Buddha has given us for Breath Meditation in our Walking Meditation.

The 16 stages of breath meditation have been expounded by the Buddha in great detail, for example in the Ānāpānasati Sutta, Majjhima Nikāya No 118

= Mindfulness of In and Out Breath, Middle Length Discourses No 118:

English Version:

https://www.dhammatalks.org/suttas/MN/MN118.html

English & Pali Line-by-Line Version:

https://ancient-buddhist-texts.net/Texts-and-Translations/Anapanasati/Anapanasatisuttam.pdf

Divided into four groups of four ('4 Tetrads'), the 16 instructions cover all four Satipatthāna (4 Foundations of Mindfulness), four steps for each of the four foundations:

1. Body
2. Feelings
3. Mind
4. Dhamma

If we simply transfer the same instructions to the experience of walking, we can apply the same thorough guidance to our walking meditation.

For example:

'Mindfully one breathes in, mindfully one breathes out' becomes 'Mindfully one steps with right leg, mindfully one steps with left leg'.

'Breathing in long/short, one knows "I'm breathing in long/short"' becomes 'Stepping long/short, one knows "I'm taking long/short steps" '.

'One trains oneself "I breathe in/out feeling the whole body" ' becomes 'One trains oneself "I step right/left feeling the whole body" '.

'One trains oneself "I breathe in/out joyfully" ' becomes 'One trains oneself "I step right/left joyfully" ' .

and so on...

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