Dhammagiri Buddhist Podcasts

Ajahn Dhammasiha presents the Buddha's "Shorter Exposition on Karma" from Majjhima Nikāya/Middle Length Discourses #135.In this sutta, the Buddha descibes actions and mental attitudes that lead to good and bad karmic consequences in a future rebirth:Intentional killing of living beings causes short life span - Abstaining from killing brings long liveInjuring others causes ill-health - Refraining from hurting causes good healthAnger makes us ugly - Non-anger like loving kindness causes us to be born beautiful and handsomeEnvy and jealosy brings rebirth in uninfluential, powerless positions - Non-envy like Muditā/Sympathetic Joy makes us powerful and influentialStingyness has as reborn in poverty - Generosity generates the karma to become richArrogance and contempt leads to low social status - Humility and respect (bowing!) leads to rebirth in high-societyNot asking questions and no interest to investigate and figuring things out causes stupidity - Questioning and exploring leads to intelligence and wisdomwww.dhammagiri.netwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive.

The goodwill of a mother to her only child arises naturally, spontaneously, and without any effort. But to widen that same attitude to all beings without distinction takes a lot of work. That's where we have to apply right effort ('sammā-vāyāma'), where we develop and cultivate ('bhāvanā').

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As Queensland is finally opening borders for arrivals without quarantine, there is a sense of uncertainty about future levels of infections and changing regulations.

Ajahn Dhammasiha encourages us to not deny these feelings, but to confront them directly by active contemplation. 'Anicca', normally translated as 'impermanence', also means 'not sure', 'uncertain', 'unreliable'. We may feel some temporary relief by denying the unreliable nature of conditions, but in the end reality will always catch up with us, and then we will suffer a lot.

A better approach is to acknowledge uncertainty and to contemplate it, until our insight is deep enough that it leads to dispassion and letting go.

And very important; we should never forget that there is the state of total freedom that the Buddha experienced and taught, and that we are able to realize ourselves if we follow his advice:

The Unconditioned, Nibbāna, the state that is beyond all impermanence, the mind freed from any form of suffering, change, death and rebirth.www.dhammagiri.netwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive

The typical response to death in our society is denial. But however much we deny it, that will not change the basic reality of our own mortality. The Buddha instead advises us to directly confront this challenging reality by deliberately contemplating death ('Maraṇussati').However, to really gain the intended benefit from death contemplation, there are two important preliminary conditions:We have confidence that death is not an absolute end, but that the mind/consciousness will continue and take up a new body in the next rebirth according to our kamma and craving.We have confidence that it is possible to completely overcome and defeat death, to personally realize the same deathless reality ('Amatadhātu') in our heart that the Buddha experienced under the Bodhi Tree. We have faith that we all can make an end of death by following the Buddhas teaching.Once we have that confidence, contemplation of death will no longer make us sad or depressed. Instead, it will lead to a sense of urgency to enhance our Dhamma practice, so that we reach the escape from death.If we are well established in Maraṇussati, we will not be shocked when we experience others dying, and we will gradually weaken anxiety about our own death. We abandon laziness and heedlessness, and diligently put forth effort in our meditation. We protect our precepts, and we forgive those who have hurt us - what's the point of holding on to grudges, if sooner or later all of us will pass away anyhow?www.dhammagiri.netwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive.

With a bunch of kids of various ages joining the session, Ajahn Dhammasiha talks about the 'Metta Sutta', one of the Buddha's best known teachings on Loving Kindness.Whether cute like koalas or ugly like canetoads and cockroaches, whether harmless like wallabies or potentially dangerous like snakes, whether tall or short or small or big, far or near, born or to-be-born, we do not despise any creature, but strive to radiate unconditional, non-judgemental loving kindness to all beings without distinction.www.dhammagiri.netwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive

Ajahn Dhammasiha offers some reflections how the quality of unconditional, non-discriminating Loving Kindness can be developed and benefit us in daily life situations.www.dhammagiri.netwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive

"In Gladness and in Safety, May All Beings be at Ease!"

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Ajahn Dhammasiha offers reflection on the Buddha's acvice to his own son, seven year old novice Ven Rāhula.(Majjima Nikāya/Middle Length Discourses #61 "Advice to Rāhula at Ambalaṭṭhikā")The Buddha uses powerful similies to impress on Rāhula the importance of developing a strong sense of shame and conscience about deliberate lying.He explains that someone who has no shame and conscience about lying is like a tusker war elephant in a berserk rage, there is no restraint at all, and they may commit the most heineous evil.The same teaching is expressed in Dhammapada Verse #176:"Who has transgressed just one principle,A person deliberately lying,Without concern about the future karmic consequences,There is no evil they are incapable of doing."We can draw two important lessens from this teaching:We have to develop a keen sense of shame and conscience against lying, to protect us from turning evil ourselvesIf we recognize that someone is lying without shame or regard for future karmic effects, we know that this person is not trustworthy at all, but extremely dangerous.www.dhammagiri.netwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive.

Ajahn Dhammasiha responds to questions and comments by a young mother and her 10 year old daughter, who are visiting Dhammagiri for the first time.www.dhammagiri.netwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive

Ajahn Dhammasiha reflects on teachings of the Buddha in 'Cankī Sutta' (MN #95): What spiritual teachings are appealing to us, or what kind of opinions, views, theories we're attracted to, is not normally determined by the factual truthfulness of that teaching or view. Instead, it's usually one of the following five reasons:We simply have faithWe like it, it feels good, it's emotionally agreeable to usWe accept it on the basis of tradition/authorityWe accept it as it's reasonable, intellectually appealing, logicalWe accept it based on reflective contemplation and intuitionUnfortunately, either of the five can turn out right or wrong:Although we have faith, the teaching/view could still be false and unwholesome.Even if we have no faith, it could be true and beneficial.Same with the other four reasons. In order to figure out which teaching, or data, or scientific paper, or view, or information to trust, the Buddha recommends a different approach: We investigate the qualities of the person or institution who is the source of that teaching or data.If the person expounding the teaching manifests the defilements of greed, hatred and delusion, whatever theories, data and 'fact' coming from that person or institution is not reliable or trustworthy.On the other hand, the teachings or data coming from someone free from desire, aversion and delusion is highly trustworthy.Therefore, if we want to know what information, teaching or data to trust, we investigate the quality of the person or institution where it's coming from:If the person or institution is corrupt, even if famous, powerful, or with big titles and degrees, the teaching or data is likely corrupt as well.If the person or instituion is free from corruption, the teaching or data is likely trustworthy as well.www.dhammagiri.netwww.facebook.com/dhammagiri-forest-hermitagewww.youtube.com/channel/UCJINt0JJBfFm_x0FZcU9QJwwww.tinyletter.com/dhammagiri/archive