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On Magha Puja, the full moon in March, 1,250 Arahant disciples spontaneously gathered around the Buddha in the Bamboo Grove Monastery in Rājagaha.
The Buddha then recited the 'Ovadapāṭimokka', a concise summary of his teaching and practice leading to awakening.
The second verse in this poem of only 16 lines starts with:
Usually translated as 'Enduring patience is the supreme ascetic practice'.
To emphasize the amazing power patience has in wearing away our 'kilesā' (= mental defilements of greed, hatred and delusion), Ajahn Dhammasiha here translates as 'Enduring patience is the greatest incinerator of defilements'.
Whenever life is tough, difficult, rough, unfair, it's a chance for us to develop khantī, patience.
And we should never underestimate how much we strengthen our character each time we patiently endure, and how much we undermine the kileasā.
Ajahn Chah always emphasized the importance of 'Ot Ton' = Patient Endurance a lot in his style of training.
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On Magha Puja Full Moon, in the first year after the Buddha's supreme awakening, 1,250 of his most outstanding Arahant discpiles gathered in a spontaneous assembly around the Buddha in the Bamboo Grave Monastery at Rajagaha. The Buddha then recited the 'Ovādapāṭimokkha' to them.
In just 16 lines of beautiful poetry, the Buddha summarized the most essential points or his teaching and the practice meditative practice leading to Nibbāna:
"Abstain from any evil deed
Enduring patience is the best
If you cause harm to anyone
In his Dhamma Talk, Ajahn Dhammasiha particularly emphasizes the central importance of non-violence. Total harmlessness, not to intentionally cause any harm or hurt by action or speech to any being is central to our Dhamma practice.
In particular, we have to protect our precepts, with the first one on not killing the very foundation of harmlessness.
Unfortunately, this precept is being severely undermined in our modern society, even in regard to humans, in three areas:
We have to protect our mind not to get deluded in above three areas, that we can continue our unwavering commitment to harmlessness, and maintain the first precept uncompromised.
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Mettā, 'Loving Kindness', is the intention of unconditional good will to all beings, without distinction or discriminatiton, without bargaining, without demanding anything back, without any expectations to be liked or thanked or reciprocated.
Whether cute koalas or ugly canetoads, whether friends & family or total strangers or even enemies, we aim to wish well to absolutely everyone.
Towards the end, Ajahn recommends to start our day with mettā meditation. Then go out and take on the challenge:
We're not expecting that everyone will be nice to us, just because we're trying to develop loving kindness throughout the day. Quite the contrary, we're willing to accept any provocation or irritation as a challenge to our mettā. We take it on and are exited to see what challenge might come, so that we've got an opportunity to maintain and strengthen our loving kindness in difficult conditions.
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Ajahn Dhammasiha points out that Dhamma is not something we simply have to belief, to take on blind faith. Instead, all the teachings of the Buddha are open to investigation, and can be verified in our own experience.
In fact, the Buddha himself encouraged thorough investigation of his teaching. He himself said that experiential, true knowledge is superior to faith, and he is leading us to gain this experiential knowledge.
The hallmark of true sience is that it can be reproduced: Once a scientist publishes the experiments and results of his research in a scientific magazine, other scientists do not have to decide based on faith whether he's right or wrong. If they set up exactly the same experiment, and if they then get exactly the same results, they will KNOW that the proposed theory is true.
The teachings of the Buddha have been verified millions of times over the last 2,500 years by the personal experience of those who have realized the stages of awakening.
However, even if we're not yet at the stage in our practice where we can verify the full extend of the Buddha's insight, we can start by checking out some of the basic teachings:
For instance, the Buddha claimed that good karma, like generosity, is synonymous with happiness.
We can just try it out - let's do some kind, good and generous action, and then find out in personal experience what it feels like!
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Ajahn Dhammasiha reminds us that walking meditation is not in any way inferior to sitting meditation. Monks have realized full awakening while walking meditation, and some have even attained Parinibbāna (Nibbāna element without remainder at the 'Death' of an Arahant) while walking. The Buddha practised walking meditation a lot, and he walked over the whole central Ganges valley throughout his life out of compassion to spread the Dhamma. We all should practise walking meditation regularly, and if we so prefer, we can use walking as the main posture for our meditation.
Ajahn explains about the ideal length of the walking meditation path (20 to 25 paces), the best direction (roughly east-west), and encourages us to walk naturally, not in extreme slow motion.
There are two basic options how to cultivate walking meditation, and we can choose either of them:
The Buddha himself mentioned five advantages of walking meditation:
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Ajahn Dhammasiha encourages us to uplift our mind to a higher level, to better connect with Luang Por Liem during his visit in three weeks time. The purer our heart, the better we will be able to tune into profound teachings and comprehend them.
In Australia and many countries mobile networks are being upgraded to 5G. However, if our phone only has 4G capabilities, we won't be able to receive the super high speed of 5G. A 4G phone will only ever receive in 4G, it can't tune into the new 5G signal.
Similarly, if we wish to receive the full benefits of the teachings and presence of a visiting meditation master, we have to 'upgrade' our mind to a higher level.
How do we do that?
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Ajahn Dhammasiha shares his joyful experience of meeting senior monks and monastic kalyāna mittas (spiritual friends) in various forest monasteries during his recent travels in Thailand and Malaysia.
In particular, he mentions some Dhamma advice he received from Luang Por Tongdaeng about dukkha vedana contemplation, and about repitition of the powerful mantra: "Iti pi so Bhagavā...".
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Ajahn Dhammasiha shares the fascinating story related by Ajahn Amaro of meeting an old Air Marshall who organized bombing campaigns in second world war.
Coming from a simple background, the retired Air Marshall told Ajahn Amaro that the only way to realize his dream of becoming a pilot in the 1930ies was by joining the Royal Air Force. He had no idea of actually fighting in a war, and was quite unaware of the political situation in Nazi Germany, and increasing signs of military confrontation in Europe.
When WW2 finally came, he quickly rose through the ranks due to his organisational talents, ending up in a position responsible for planning the British stategic bombing campaign against Germany, including the devastating attack on Dresden.
He related to Ajahn Amaro how after the war, he felt remorseful about the amount of death and destruction caused by the bombing, and made a point of personally visiting every German city he had planned to bomb.
He finally decided to dedicate the rest of his life to the task of trying his utmost to prevent any such war ever to happen again in the future.
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Listen to Part 01 on Apple/iTunes
Listen to Part 01 on Spotify
During his stay at Sāsanārakkha Buddhist Sanctuary (SBS), Taiping, Malaysia, Ajahn Dhammasiha was kindly giving permission to make this recording of their Friday Morning Chanting.
SBS has a comprehensive training program for bhikkhus (Buddhist monks). In order to cover a wide range of chants for the monks to gradually master, both morning and evening chanting move through a roster of various chants. This recording covers the Friday morning chants, in particular including the Mātikā and Vipassana-Bhūmi chants traditionally recited at funerals. Some of the chants are also done in English language.
Bhante Ariyadhammika, the Sanghapariṇāyaka of SBS (leading senior monk/teacher/preceptor), personally leads the chanting.
The resident sangha here chants with a very powerful deep bass voice, in fact the most bass chanting style I have encountered anywhere in Theravada monasteries so far 🗣. Even with the limitations caused by my mobile recording equipment, you will notice the deep bass if you use good round-the-ear headphones 🎧, or large loudspeakers 🔊 .
(The build-in speakers in mobile phones or even tablets woun't be able to convey the bass fully - but it's still a nice morning puja to listen to 🙂 )
If your interested to learn more about the actual meaning of what is chanted, you can download the full version of the SBS Chanting Book, in Pali + English translations, as a PDF File (about 8MB) here:
https://github.com/sasanarakkha/pali-english-recitations/releases/download/build_17.01.2023_06-53/SBS-Pali-English-Recitations.pdf
More info on SBS and their excellent training program for monks hailing from all over the world is available here:
https://sasanarakkha.org/
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Ajahn encourages us to watch our mind all the time.
Even when we meditate, we're careful not to focus exclusively on the meditation object, but to simultaneously be aware of the general state of our mind, and how our mind relates to the meditation object.
When we train to do that in our formal meditation, we develop the skill to be able to also watch our mind continously while we're engaged in the activities of daily life.
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