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Dhammagiri Buddhist Podcasts

Dhammagiri Buddhist Podcasts

Author: Dhammagiri Forest Hermitage

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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.

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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
164 Episodes
Ajahn Dhammasiha explains that a general needs to know his enemy very well, if he is to win the war. Fortunately, when Māra assaulted the Buddha under the Bodhi Tree with his ten armies, the Buddha knew exactly what he is dealing with. By understanding which defilements the ten armies represent, the Buddha could subue them internally in his heart, and Māra had to retreat in defeat.SensualityDiscontentHunger & ThirstCravingTiredness & LazynessFearDoubtHypocrisy & StubbornessGain, Honour, Veneration & ill-gained FamePraising Oneself & Disparaging OthersThe encounter is described in 'Padhana-Sutta' ('Exertion') in Suttanipāta ('Group of Discourses) 3.2; Verses #425-#449Translation by John D Ireland: by Ajahn Ṭhānissaro:
Our bodies and all material things are made up of the four elements:Earth ('paṭhavī-dhātu')Water ('āpo-dhātu')Fire ('tejo-dhātu')Wind (vāyo-dhātu')We are very attached to them, and try to manipulate and control them all the time. But the Buddha compares these four elements to four poisonous snakes: However much we look after and nurture them, at any time they may turn against us and 'bite' us - just like the 4 elements may at any time get out of control in sickness, accidents, attacks and 'bite' us resulting in pain, illness and
Māra is the evil spirit who can't stand anyone escaping from his influence, and thus tries his very best to stop everyone from attaining Nibbāna. At the same time, 'Māra' is also used by the Buddha as a metaphor for the defilements in our heart, greed, hatred and delusion, that prevent us internally from reaching liberation.We can symbolically describe our spiritual practice as a martial arts fight with Māra/defilements. Just like one has to build up strength in a professional boxer, before sending him into the ring to fight the reigning world champion, so we have to gradually build up strength in our spiritual struggle. Whenever anger, lust and confusion arise in our mind, we see it as an opportunity to do some 'sparring' with defilements, to build up strength and technique for the big championship fight one day.However, as someone in the audience points out, it feels very painful to get knocked out in a real boxing fight. On the other hand, getting defeated by Māra/defilements can feel so sweet! But we should never surrender to that 'sweet defeat', as bitter regret will follow later on. Instead, we have to get up again and continue to fight
On occasion of Vesak, commemorating the birth, supreme awakening and final Parinibbāna of the Buddha, Ajahn Moneyyo offers reflections on the marvellous qualities of the Bodhisatta. The Bodhisatta's birth was accompanied by several miraculous events, but his extraordinary qualities extend far back into the past into previous lifes.A description of his birth in the Buddha's own words can be found in Majjhima Nikaya/Middle Length Discourses, #123 "Wonderful and Marvellous".
On occasion of Vesak Full Moon, which commemorates the birth, supreme awakening and final Parinibbāna of the Buddha, Ajahn Dhammasiha guides a meditation on 'Buddhānussati', recollection of the Buddha.An easy way of maintaining mindfulness on the Buddha is simply by mentally repeating 'Buddho' continuously, like a mantra.However, the point of the meditation is not just the repetition of this word, but the emotions and feelings that are aroused in our heart while repeating the mantra: Faith, devotion, conficence, conviction and spiritual affection to the Buddha.By keeping the mind focussed on the mantra, these emotions will naturally grow, become stronger, and finally can carry our mind into samā
Live Recording (4min 36sec) of Ajahn Dhammasiha, Ajahn Moneyyo and Ven. Dantacitto chanting 'Canda Paritta' ('Moon Protection') right at the maximum of the Vesak total lunar eclipse.The mood was really magic, you can hear the insects chirping in the background.In Buddhist mythology, an eclipse means that the moon deity Candimā is swallowed by the demon Rāhu. The Pali Chanting relates how Candimā takes refuge in the Buddha in his distress. The Buddha chants one gāthā pointing out that the moon deity has taken refuge, and Rāhu finds it impossible not to quickly let go of Chandimā. Of course, astronomically an eclipse has nothing to do with the moon being 'swallowed'. But that's not the point, what counts is the symbolic meaning: The real battle of good and evil takes place in our mind. We can see Rahu as representing the forces of darkness, and the moon as a symbol of light and goodness. If we truly take refuge in the Buddha, the forces of darkness will not be able to 'swallow' our heart, and 'seize' us in gloomy states of anxiety and depression. Instead, our mind will rise above evil, our light will shine forth again like the moon freed from the eclipse.You can read more about the symbolic meaning of this Protective Chant, including full text in Pali and English here: full live program of during lunar eclipse, with guided meditation and Dhamma encouragement how to lift our mind out of darkness, can be watched on Youtube: all of humanity emerge from the great pandemic and anti-pandemic measures into health and well being; may our hearts rise above all dark states of depression, anxiety and anger, and shine again bright like the moon in the night sky..
Live recording of our program at Dhammagiri during the total lunar eclipse on Vesak Full Moon:00 to 15.19: Evening Chanting15.20: Recitation of the Buddha's First Words after Enlightenment, "Housebuilder Verse", Pali & English17.05 Welcome by Ajahn Dhammasiha and Intro into symbolic meaning of ceremony: When we take refuge in the Buddha, our mind can't be seized by the forces of darkness, but will break free and shine bright again.26.05 Guided Meditation: Buddhanussati/Recollection of the Buddha, by repitition of Mantra 'Buddho';43.43 Ajahn Dhammasiha reads English translation of 'Canda Paritta' ('Moon Protection Chant'), and explains metaphorical meaning50.14 Recitation of "There is One Person...", Anguttara/Numerical Discourses Ones #13.155.03 Chanting of 'Canda Paritta' ('Moon Protection Chant') at Bodhi Tree during maximum of eclipse01.10.50 Final Aspiration for Release from pandemic and all dark mindstates for all of HumanityYou can read more about the uplifting symbolic meaning of Canda Paritta, including complete text in Pali & English, here:
This year, we will experience a full lunar eclipse at the Vesak Full Moon night Wed 26 May. At Dhammagiri, we will chant the 'Canda-Paritta' ('Moon-Protection'), as the eclipse is fully visible in Brisbane with maximum at 09.16pm.The moon deity Candimā is swallowed by the demon Rāhu, and then takes refuge in the Buddha in his distress. The Buddha chants one gāthā pointing out that the moon deity has taken refuge, and Rāhu finds it impossible not to quickly let go of Chandimā.Of course, astronomically an eclipse has nothing to do with the moon being 'swallowed'. But that's not the point, what counts is the symbolic meaning:Ajahn Dhammasiha explains that we can see Rahu as representing the forces of darkness, and the moon as a symbol of light and goodness. If we truly take refuge in the Buddha, the forces of darkness will not be able to 'swallow' us into gloomy states of anxiety and depression, they will not be able to hold our mind in darkness, our light will shine forth again.You can read more about the struggle between the Moon and Rahu in our latest newsletter here:
Ajahn Moneyyo offers reflections on the theme of 'Sakkāya-Diṭṭhi' (Identity View) and it's abandonment.Identity View is the first of the 10 Fetters that tie us into the endless circle of death and rebirth, and is abandoned at the experience of stream entry, the first stage of awakening, after which the final experience of Nibbāna will occur with necessity within maximum 7 lifetimes.
Ajahn Moneyyo discusses the four 'Iddhipāda' ('Bases of Power'/'Pathways to Success').The Basis of Power of Desire leading to Samādhi and Accompanied by Formations of StrivingThe Basis of Power of Energy leading to Samādhi and Accompanied by Formations of StrivingThe Basis of Power of Intent leading to Samādhi and Accompanied by Formations of StrivingThe Basis of Power of Investigation leading to Samādhi and Accompanied by Formations of StrivingThough much more rarely talked about than the 4 Foundations of Mindfulness, or the Noble 8fold Path, the Bases of Power are actually of similar fundamental importance, and can serve as the main driving force of our Dhamma
On occasion of Mother's Day, Ajahn Dhammasiha reminds us about the great value the Buddha has placed on the quality of gratitude, especially gratitude to parents.Gratitude and appreciation are qualities that brighten our heart, and we are ourselves the first to benefit from being grateful and
In this guided meditation, Ajahn Dhammasiha encourages us to recollect those fundamental things we usually take for granted, but which are in reality great blessings. Instead of having a long list of complaints, let us consider what we have to be grateful for, e.g.:Born as a human beingIn a peaceful, wealthy country like AustraliaIn reasonable good health with unimpaired mental facultiesAt a time when the teaching of Buddha is still availableWhere we have 'Kalyaṇa-Mitta' (good spiritual friends)And Forest MonasteriesAnd we have at least some confidence/faith in the Triple Gem...When we count our blessings, we feel contenment, satisfaction and joy in our meditation, and the mind can settle down
A questioner mentions that contemplation of impermanence ('anicca') can arouse strong feelings of anxiety. Ajahn Dhammasiha suggests skilfull means to conquer that fear:Conviction that we can move beyond all impermanent, conditioned phenomena and realize the unconditioned freedom of nibbānaEven if we do not realize nibbāna yet, we strengthen out conviction that death is not elimination, but that consciousness will be estabished in a new rebirth according to our karmaStrengthening our base of calm/samādhi before contemplating impermanenceNot giving in to the fear, but confronting it with courage and pressing on in our insight contemplation
After a meditator went through a lot of pain in the one hour meditation session, Ajahn Dhammasiha explains some basics about suitable posture and dealing with pain in meditation:It may be more beneficial to mindfully change posture, rather than to push for maximum sitting timeIt doesn't have to be Full Lotus Posture. Other options are Half Lotus; Both feet on floor in front; Stool; Chair (Yes, it's possible to meditate on a chair!)It's much more important to sit with the back upright, than to sit cross-leggedIt doesn't have to be sitting meditation. It's perfectly fine to do mostly walking meditation (or standing meditation)A lot of the 'discomfort' is actually in the mind, not in the body. If we really enjoy our meditation, we naturally can sit much longer without much
Two visitors in the audience work as radiographers, taking X-ray and CT scans and so on. Ajahn Dhammasiha uses the opportunity to remind us that meditators should all be "Radiographers" as well:We have to go deeper than the superficial and attractive surface of our body.We have to contemplate what's inside our body: Bones, Blood, Organs, tissue, ligaments, flesh.The Buddha taught us to develop the perception of the internal body parts whenever we look at attractive bodies, so that we can overcome desire, lust and attachment to the body.If we can overcome attachement, identification, desire and lust for the physical elements that constitute our body (and others' bodies), we've already accomplished the major part of our journey to enlightenment and



We often try to deny the basic fact of our own mortality. Death is something that happens to others, old people and sick people, but not to ourselves. But denial is no solution, because in the end death will always get us. And deep down we know anyhow we're all mortal, and then the suppressed fear of death will manifest in all kinds of anxieties.Rather than denying death, the Buddha urges us to contemplate death deliberately ('Maraṇussati'). Not to resign ourselves to dying, but to follow the Buddha on the Noble Eight Fold Path that will ultimately lead us beyond death. We all can defeat death and realize the same Deathless State of Nibbāna that the Buddha realized meditating under the Bodhi
For the Theravada Buddhist New Year 13th April, traditional Buddhists visit the monasteries to make merit, and also to receive blessings to increase their 'good luck'. Ajahn Dhammasiha points out that 'good luck', fortune telling, astrology, feng shui, amulets, charms, and so on are not really a suitable foundation to bring us happiness.If our precepts are not pure, and we are stingy and egotistic, even the blessings of the most revered monks, or the most auspicious astrological constellation will not be able to help us. Instead, the Buddha encouraged us to rely on good karma. We have his garantee that whatever good karma ('puñña') we generate will always catch up with us at some stage, and will always result in happiness and good
Is All Desire Bad?

Is All Desire Bad?


Ajahn Dhammasiha is asked about desire/craving.We all know that the Buddha has explained in the Four Noble Truths that craving is the cause of suffering. But how do we find the motivation to practise, if we let go of all desire?Ajahn explains that we have to distinguish different form of desire. Only sensual desire, desire for existance, and desire for annihilation is the cause of suffering. But the desire to practise meditation, to learn the Dhamma, to be virtuous and generous - that desire ('chanda' in Pali) is wholesome, it is part of the path, and it should be deliberately
Ajahn Dhammasiha is asked what has sustained him to stay as a monk for 25 years. He explains that in his twenties he had a profound sense of the ultimately disappointing and meaningless nature of normal lay life. This insight motivated him to search for a better spiritual alternative, even though he was young and 'enjoying himself' (according to average worldly standards) as a student in the very exiting city Berlin around the time of German re-unification.The Bhikkhu's life, on the other hand, provides a clear goal and purpose, i.e. Nibbāna, which is infinitely superior to anything the world has to offer. And even if a monk does not succeed in attaining Nibbāna in this life, one makes heaps of good karma for an excellent rebirth, and lives a beautiful, reflective life in quiet
When we carefully investigate the various problems we struggle with, we notice that often the problem is not really the problem, but the real problem is the projection of "I", "Me", "Mine" and "Self". Only once we take up 'ownership' of the issues, only once we identify and cling to them do they become a problem for us.Ajahn Dhammasiha encourages us to instead contemplate the body, feelings, emotions and any external or internal phenomena whatsoever as:"This is not me, this is not mine, this is not my Self"
Comments (6)

dv Th

do buddhist podcasting have in the thai or myanmar?

Dec 27th

Janette McDonald

Sadhu Sadhu Sadhu

Oct 3rd

Tum So


Apr 24th

james oh

Sadhu Sadhu Sadhu

Apr 23rd


Thank you for finding a new podcast option for us to be able to keep accessing our community and talks 🙏🏼

Apr 12th


Welcome to the ne w platform and best wishes 🥳

Apr 9th
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