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The greatest gift is the
gift of the teachings
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Dharma Talks
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2022-12-10
Q&A
36:37
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Ajahn Amaro
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Questions are précised - 00:08 Q1 You said arahants can feel happiness without attachment, also that happiness is a suffering in disguise, and that it also comes from giving. Are these all different forms of happiness? 05:47 Q2 I’ve read a lot of Persian poetry especially Attar of Nishapur and Rumi. There, I read that “desire” for union pushes you forward and is actually the path to liberation. But the Second Noble Truth says that we have to get rid of desire / craving. Can you speak to this please? 15:01 Q3 Frequently I find that some annoying behavior by friends that I think I have processed and let go of returns if, for example, they renew their teasing at a future meeting. 19:18 Q4 Whatever we see or experience has happened sometime back. It seems we don’t partake of anything that happens around us. This is discomforting. Can you comment please? 27:13 Q5 Can you speak about how Mahayana and Theravada look at the idea of the second turning of the wheel. 34:00 Q6 What is the difference between the two types of concentration the Buddha had, one when he was studying with his two teachers and his experience under the tree watching his father?
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-09
Papañca (proliferation)
1:33:09
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Bhante Sujato
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Guided meditation of awareness of the messy mind, being aware of consciousness brings fearlessness. Dhamma talk on papañca with reference to The Honey Cake sutta MN18 and Concept and Reality by Ven. Ñāṇananda's analysis of MN18 16.1. How venerable Kaccāna presents a sequence where the self slowly emerges, creating the person who then is beset by papañca; nouns turn to verbs.
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Lokanta Vihara
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2022-12-09
Q&A
56:52
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Ajahn Amaro
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Questions are précised - 00:12 Q1 My practice of forgiveness turns into shame when I consider how I ever did that to that person. 08:58 Q2 I have had a health ailment for about a decade and there are moments of deep pain. I’ve gone past “Why me?” but I find I am very angry. I also find I easily dismiss other people’s pain. 20:51 Q3 Can you explain more about the difference between Dhammaniyāmatā and the Idappaccayatā? 29:27 Q4 What’s your view on euthanasia? Also – how can we plan to live in a commune rather than a hospice as we age? 40:05 Q5 What about organ donation? 43:40 Q6 What is euthanasia and what is taking active steps to expedite death? And what about people who decide not to continue treatment that prolongs life? 47:28 Q7 What about palliative care? 49:00 Q8 Are there any residential retreat places for parents with their children? I struggle with leaving my child alone and the problem of child care. 50:34 Q9 Regarding the old lady who came to Ajahn Chah for advice, [it seems like she was advised to practice] anatta. 55:34 Q10 That which is observing the five khandas, is that called dhamma itself?
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-09
Q&A with Ajahn Jivako
22:19
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Ajahn Amaro
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00:34 Q1 Can you give some examples of non-formal practice through the day. 06:23 Q2 What is helpful in practicing walking meditation? 11:40 Q3 Why do we practice walking when we have sitting meditation? 12:46 Q4 Why is it that the object of meditation has to be something of the body? Could it be a rock for example? 13:37 Q5 When I meditate I hear a loud inner sound, the breathing, heat beat and blood pumping and body movements. It’s difficult to concentrate on any one thing. 16:03 Q6 Is stream entry a deeper flow state or something completely different? 16:23 Q7 How can we differentiate between skilful and unskilful doubt. 19:00 Q8 In the guided meditation you led us inside where we were resting somewhere. Are there any creative techniques to access that? 20:21 Q9 When you asked us to look for the person /that who is aware. Commonly this is supposed to be usually in the head right? Can it be outside the body and are there ways to access that? 21:36 Q10 You mentioned you were from New Hampshire. Is that attached to Ajahn Amaro?
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-08
Being part of a sacrifice
35:36
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Victor von der Heyde
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We’re part of a culture that is sacrificing a stable climate and the well-being of future generations for short term gain, short term convenience and pleasures. There's ongoing questions as to what values we hold and what we do to honour those values. The talks outlines the the beginnings of run-away climate breakdown, the range of felt responses, failure of the collective imagination, behavioural denial, ecological debt and how facing that can be a type of awakening, the sense of sacredness, other dharma perspectives, and questions about responses.
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Australian Insight Meditation Network
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2022-12-08
Q&A
48:40
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Ajahn Amaro
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Questions précised - 00:10 Q1 When we take refuge, what are we taking refuge from? 00:48 Q2 The path is to end suffering. Why don’t we look at suffering and enquire what it is. Perhaps we will see it is our own creation and this may be easier than the longer way. 05:30 Q3 Is all sadness, all anger suffering or is suffering the feeling of being pulled down … into an ocean for example? 07:37 Q4 I am a retired solider and I don’t this this kind of self-actualization, “who am I”, I don’t think we can ask in our profession. What advice can you give? 17:25 Q5 In Mahayana very often liberation is spoken of as a state of painlessness, fearlessness and “one taste”. What does the Pali tradition say about this apparent 24-7 blissful state? 24:32 Q6 What does it say in the Pali canon about Ananda giving Buddha this food? How is it interpreted in the Southern tradition? 27:30 Q7 You mentioned Ajahn Sumedho dealing with anger. When we deal with intense emotions is it a good way to exercise patience endurance and use whatever practice works so you can skilfully navigate the situation? 29:56 Q8 I need a little clarity about consciousness beyond the simple meaning of awareness. Particularly in jhana practice, how does one understand infinite consciousness? 31:59 Q9 Regarding meditating on compassion, we are advised to expand it to all living beings. Do you have any advice? I find it difficult to engage with people I have never met. 36:32 Q10 Could you elaborate about the liberative relationships you spoke of? Put simply, my kids and grandchildren are overseas and I miss them. How can I deal with this better?
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-08
Q&A
50:13
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Ajahn Amaro
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Questions are précised - 00:09 Q1 - Can you clarify more about compassion. It seems quite dark in English. And does karuna also have some suffering in it? 04:28 Q2 - What are the training steps in the Thai Forest tradition? Also what is spoken about full buddhahood in the southern tradition? 21:41 Q3 – You said not to be carried away with rupa, form and perception and you also mentioned discriminating consciousness. I have trouble with this last one. Can you elaborate? 27:43 Q4 – What does the word ajahn mean? 28:21 Q5 – Did you say that you could not lie down to sleep? 26:30 Q6 – We are an outcome of our relationships and programmes formed over a long period. Is it possible to re-programme ourselves, even while staying in the same environment? 43:34 Q7 – Why is meditation the primary means of insight or analysis. What about writing? Or talking to others?
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-07
Q&A
58:20
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Ajahn Amaro
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Questions are précised - 00:24 Q1 In the enquiry we’ve are doing there are moments of recognition - let’s say, out of our usual conditioned responses, but then always a tendency to identify what that moment is. That attempt doesn’t go anywhere. Is it because that moment of recognition is not recognizable through the five sense? 9:32 Q2 If I summarize my enquiry for myself: “What am I at this present time?”, is this a good instruction to carry with me? 14:08 Q3 Working through the understanding of not me, not my body, etc there is still this feeling that “I know”. In terms of stream entry, is that “I know” still possible? 23:03 Q4 I would like to know more about what the Buddha said about the liberation of the heart as well as the process of liberation from passion. Can you say more about this process? What about the process between death and the next birth? 34:57 Q5 How does our investigation of non-self relate to such issues in conventional reality, such as the problem of climate change? 41:57 Q6 I meet a lot of Buddhists who seem to focus exclusively inwards. Is there a reason for that and is there something we should do to guard against it? 44:55 Q7 You wrote: “That which is threatening to the ego is liberating to the heart.” Can you elaborate on that? 54:23 Q8 Can fear be a catalyst for liberation?
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-07
Q&A
49:24
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Ajahn Amaro
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Questions are précised - 00:10 Q1 Can the question you referred to (Who am I?), could be asked during infinite space or nothingness, the 5th jhana? 01:22 Q2 How does this practice help in the extreme scenarios we face in life – like in war - or day to day activities? 12:09 Q3 I really found the receptive aspect of loving kindness helpful and I’m wondering if the other three immeasurables also have this receptive quality? 20:29 Q4 You spoke about the 3 kinds of desire. In my study, I’ve heard that self-grasping / ignorance is the root of all these. Does that idea line up with the three types of desire you speak of? 25:23 Q5 Mingyur Rinchope speaks of a vertical and horizontal “gap” from the stream of thoughts. Does the Thai Forest tradition speak about this gap? 24:16 Q6 Is there much spoken about the “subjective clear, light mind” and “rigpa” in the Southern tradition? 28:48 Q6 What is the state of dreaming and where is consciousness at that time? 34:53 Q7 When ”I” consciousness dissolves, what is that expresses this experience? We have to make a temporary or onlooker self even if there is no self. 42:04 Q8 Don’t you think that organized religions/ traditions fossilize the “I” rather than dissolve it?
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-06
Q&A
57:57
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Ajahn Amaro
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Questions are précised - 00:15 Q1 How do we dislodge the idea of a self. Also you say there is an experience without an experiencer. Can you elaborate? 14:34 Q2 You spoke of Ajahn Mun’s teaching on the deathless dhamma. Could you speak to the idea of the subjectivity of the Buddha or even a “de-centered” subjectivity? 27:04 Q3 Could you say more about what stream entry is and its importance. 33:55 Q4 When sitting, how do we know we are anchored in our breath and when we can then shift and broaden our attention to other things? 35:15 Q5 I find walking meditation easier than sitting. Is this OK? 36:36 Q6 Has Buddha offered any view on the purpose of my life especially given its suffering? 42:00 Q7 How can we tell if our meditation tool is working and that we are progressing on the path? 52:22 Q8 Regarding concentration in meditation, is this the same thing that creative people use in their work?
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-06
Q&A
17:48
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Ajahn Amaro
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Questions are précised - 00:22 Regarding loving kindness, it is possible to love without liking. Does it involve dana? Is it possible to love without emulating? 14:31 Q2 You were saying that to reduce ego should be a process. But ego is also a driver. If we try and be something different is it driven by the ego? [the answer to this question and the file end abruptly].
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Deer Park Institute
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Sakkāydițțhi — ‘Self-View’, the First Obstacle to Enlightenment
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2022-12-04
Ajahn Achalo at Bodhgaya
1:19:02
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Ajahn Achalo
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Ajahn gives a dhamma talk and answers questions at the 17th International Tipitaka Chanting Ceremony. 00:00 Introduction 03:15 Dhamma talk 41:27 Q&A - Questions are précised. 41:27 Q1: On retreat I can sit for about 45 minutes before I have to move, but outslde retreat, I can sit still for only about 20-25 minutes. Can you advise me please? 57:12 Q2: Can you clarify please ' I read a translation that says one mark of awareness is 'holding'. But my experience is that it is discernment or acknowledgement that is a mark. 1:00:40 Q3: I have read the word 'feeling' being applied to the body and also 'feeling' applied to the mind. But my understanding is that feeling is in the mind only and what the body experiences in called a sensation, not a feeling. Can you clarify this? 1:02:23 Q4: Why is 'form' included in the 5 kandas / skandas? It seems I experience 'feeling', not form. 1:04:29 Q5: Can you please describe the 37 path factors? (Ajahn says he will address it in his talk on Dec 8th). 1:05:50 Q6: Regarding attachment, how can we relinquish attachments when we also want to live in a state of love and compassion with others? Is there not a conflict there? 1:10:25 Q7: We do meditation to empty our minds, but can we live in this world with an empty mind? 1:13:24 Q8: I am new at this and struggle to conduct a practice and not being imposed on by kalyanamitta who advise me not to meditate but only to serve. 1:14:47 Q9: (in view of your answer) Should we then practice alone and not have kalyanamitta? What is sangha then? 1:16:39 Q10: Is consciousness really conscious in itself or is it dependent?
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Bodhgaya
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2022-12-02
Q&A
67:20
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Ajahn Sucitto
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00:00 Retreat culture seems rather elitist in some ways. What would the Buddha make of IMS Forest Refuge? 04:13 You talked about feeling feelings, so they can move through. Any tips on how to do this without getting embroiled in negative feelings? 19:28 Can you talk about working with knots or obsessions that are very strong? 26:33 Can you speak about neutral vedena. It seems most experience is neutral. 28:46 What is meant by worldly and unworldly vedena? 30:25 What is meant by internal and external vedena? Might external mean sensitive to other beings, being sensitive to their presence? 35:30 What is the relationship of the citta, the fine material, the ordinary sensorial body and to the felt sense of embodiment?42:09 How does the citta settle into knowing? 47:28 Regarding upekkha and the other brahma vihara, when do these wholesome states become another “project”, something to do? 49:37 What’s the difference between upekkha in the brahma vihara and upekka as an enlightenment factor? 51:31 How can one fulfil ones’ duties, roles and responsibilities in a way that inclines towards letting go and releasing the sense of self? 57:54 I’ve been taught that it’s better to pause and linger at the end of the inhalation but it seems to get tight. What can you suggest?
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Insight Meditation Society - Forest Refuge
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Mapping the Territory: New Light on the Satipatthana
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2022-11-30
Just Practise Kindness
31:12
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Ayya Medhanandi
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Every moment of right mindfulness is a gift of pure attention, clarity and discovering the true origin of our pain. Applying the alchemy of kindness and compassion towards ourselves and others, we break through the veils of delusion to experience a selfless happiness, peace, and wise benevolence. Measureless are these blessings of the Dhamma.
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Sati Saraniya Hermitage
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2022-11-30
Choose Simplicity
26:24
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Ayya Medhanandi
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Simplicity is not about wearing one colour, shaving your head or fasting but rather a way of mental fasting. When we choose simplicity, we have time to stop, and to observe and study the mind. We see the extent of our suffering and the origin of it. This is of great value to us. Start simplifying on the outside, then slowly draw inward to see the complex world of our ideas, thoughts, fears, longings, and attachments. Stop defending our vulnerability and investigate it. Make time for what is precious. Simplicity reveals the silence and sameness of life that can help us discover the deepest truth of our conditionality and the way to free ourselves from it. That is our work. No one else can do it for us
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Sati Saraniya Hermitage
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