Thanksgiving Retreat, Nov. 19, 2021 to Nov. 28, 2021
Online from Abhayagiri Buddhist Monastery in Redwood Valley, California
8 sessions, 53 excerpts, 5:32:09 total duration
Show featured excerpts (11)
Due to COVID restrictions, the 2021 Thanksgiving Retreat took place at the monastery itself while retreatants particpated via Zoom and Youtube.
Original recordings available on www.abhayagiri.orgSessions: 1 2 3 4 5 6 7 8
1. [0:22] “Can you provide some pros and cons of personal writing/journaling while on retreat?” [Meditation retreats] [Artistic expression] [Benefit/gratification] [Drawbacks] // [Ajahn Karuṇadhammo] [Recollection] [Meditation] [Proliferation] [Sense bases]
2. [8:40] “Is it accurate to describe mindfulness as a gatekeeper with four duties: 1) Recognize what’s entering the mind. 2) Discern if it should enter or not. 3) Allow it if it’s wholesome. 4) And prevent it if it’s not conducive to well-being and happiness?” [Mindfulness] [Similes] [Discernment] [Right Effort] // [Right Mindfulness] [Mindfulness of body] [Mindfulness of feeling] [Mindfulness of mind] [Mindfulness of dhammas] [Clear comprehension] [Proliferation]
Sutta: AN 7.67.7: Gatekeeper simile.
Sutta: MN 10: Satipaṭṭhāna Sutta.
3. [19:17] A question regarding sampajañña: “Alert, wisdom: are they the same or different? Please explain.” [Clear comprehension ] [Discernment] [Translation] // [Ajahn Ṭhānissaro]
Sutta: MN 10: Satipaṭṭhāna Sutta.
Commentary: Path of Purification by Bhikkhu Ñāṇamoli, p. 431: Sampajañña is another word for wisdom. [Characteristics of existence]
Sutta: MN 10.8: Sampajañña as clear awareness of bodily activity.
Sutta: SN 47.35: Sampajañña is knowing feeling, perception, and thoughts arising and ceasing. [Mindfulness] [Impermanence]
Sutta: MN 123.22: Clear comprehension is a wonderful and marvelous quality of the Tathāgata. [Buddha]
4. [26:13] “Can you talk more about the [Thanksgiving Retreat] theme this year on enjoyment? How did you come to the theme? What is the motivation behind it? Is there a Pāli word that describes the theme?” Answered by Ajahn Karuṇadhammo and Ajahn Ñāṇiko. [Happiness] [Pāli] // [Suffering] [Culture/West] [Culture/India] [Precepts] [Gladdening the mind] [Recollection/Virtue] [Calming meditation]
Quote: “Every part of the Eightfold Path is enjoyable.” — Ajahn Karuṇadhammo. [Eightfold Path] [Mindfulness of breathing] [Recollection] [Concentration]
Reflection: I used to care a lot about having fun, but I wasn’t happy. Now I don’t care about having fun, and I’m a lot happier. [Entertainment and adornment ] [Temple Monastery] [Recreation/leisure/sport]
1. [0:26] “How about a teaching that is aspirational yet practical approach to stream entry? Or if stream entry is to rigid of a topic, how about talking about path and fruition?” [Stream entry] [Stages of awakening] // [Precepts] [Learning] [Ordination] [Hearing the true Dhamma] [Faith] [Ajahn Chah] [Becoming] [Insight meditation] [Requisites] [Unattractiveness]
Story: Dabba Mallaputta becomes an arahant at age seven while his head is being shaved. [Great disciples] [Arahant] [Impermanence]
Reference: Dabba Mallaputta, The Dictionary of Pāli Proper Names by G P Malalasekera.
2. [6:53] “I was investigating, and it seems that the body still wants to breathe to continue the life of the body saṅkhāras. Could the venerable ones speak more to this please?” [Mindfulness of breathing] [Mindfulness of body] [Volitional formations]
3. [8:36] “I am not able to ordain but would like to dedicate my life to the Dhamma. I have lived by Five Precepts for decades, but wonder if you can talk about taking Eight Precepts as a lay person and how possible/difficult that would be. Should one go to a monastery to take the Eight Precepts?” [Dhamma] [Purpose/meaning] [Eight Precepts ] [Lay life] // [Family]
Story of a Thai couple dedicated to the Dhamma. [Health care] [Dhamma books] [Merit] [Building projects] [Temporary ordination]
Reflection: People who have insight into the Dhamma are humble and generous. [Humility ] [Generosity] [Stream entry] [Conceit]
4. [14:59] “In this morning’s pūjā, we chanted the Reflection on the Four Requisites (Amaravati Chanting Book, p. 53). Each reflection begins with the Pāli word yoniso, which is translated as wisely reflecting. This translation is almost always identical to another Pāli term, yoniso manasikāra, which is translated as wise reflection. How does the meaning of yoniso change when manasikāra is added? What does the new word mean?” [Requisites] [Appropriate attention] [Pāli] [Translation] // [Recollection] [Unattractiveness] [Dispassion] [Sense bases] [Four Noble Truths] [Faith] [Stream entry]
Reflection from the Thai Ajahns: Treat your stomach like a container that you fill up just enough. [Thai Forest Tradition] [Moderation in eating] [Food] [Similes]
1. [0:23] “What is wisdom? Please tell me in detail. Is it also called clear comprehension?” [Discernment] [Clear comprehension] // [Pāli] [Etymology] [Translation]
Commentary: Path of Purification by Bhikkhu Ñāṇamoli, p. 431: “Clear comprehension is another word for wisdom.”
2. [5:06] “In yesterday’s Q&A, you mentioned that Eight-Precept laypeople were living at the monastery. Would this possibility be available for women? If so, how would one begin the process?” [Eight Precepts] [Abhayagiri] [Women in Buddhism] // [Simplicity] [Media] [Lodging] [Monasteries] [Work] [Wat Pah Pong] [Community]
3. [11:53] “I have trouble taking refuge in the Buddha in the here and now as it is an abstract concept for me. Can you explain the line in the Homage to the Buddho ‘Buddho bhagavā,’ translated as ‘He is awake and holy’ (Amaravati Chanting Book, p. 4)? Tonight’s planned Verses on Respect for the Dhamma (Amaravati Chanting Book, p. 77) also refers to this concept: ‘All the Buddhas of the past / All the Buddhas yet to come / The Buddha of this current age.’” [Three Refuges] [Buddha] [Previous Buddhas] [Chanting] // [Aversion] [Self-identity view] [Proliferation] [Contentment] [Pāli] [Translation] [Liberation] [Recollection/Dhamma] [Culture/India] [Compassion] [Culture/West] [Time]
Sutta: AN 4.36: Doṇa Sutta: “Know me as one who is awake.” [Realms of existence]
Reflections on the translation of Buddha in the Thai chanting book. [Thai] [Knowing itself] [Happiness]
Sutta: AN 3.136: “Whether a Buddha appears in the world or not …” [Characteristics of existence]
4. [26:24] “A couple months ago, I entered gender transition to learn, accept, and love myself as I am. Who and what I am are questions I struggle with. Also, I was badly abused as a child by a parent. I resemble that person. When I see myself in the mirror or on camera [unintelligible]. In terms of Dhamma, what are some things I can practice that could help me make peace with this?” [Gender] [Abuse/violence ] [Family] [Guilt/shame/inadequacy] [Self-identity view] // [Noble Truth of Suffering] [Cessation of Suffering] [Three Refuges] [Generosity] [Kamma] [Compassion] [Virtue]
Sutta: AN 5.57: Five Subjects for Frequent Recollection (Amaravati Chanting Book, p. 55).
Sutta: AN 8.39: Precepts give the gift of safety and trust. [Precepts]
Advice from Bhante Gunaratana: Keep a journal of all the good and kind things one has done. [Bhante Gunaratana] [Recollection/Virtue] [Culture/Sri Lanka] [Culture/West]
5. [35:55] “How to have a difficult conversation with someone when your mind is coming from a bad place towards that person? My brother has just arrived for a short visit after living abroad for many years, and lifelong resentment arises unexpectedly towards him. I’ve tried metta and awareness of the sensation and think both will be useful in the long term, but for now, the resentment is still there, and I fear that having some legal conversations which need to take place now will end in disaster. Any advice?” [Right Speech] [Aversion] [Family] [Goodwill] // [Truth] [Right Intention]
6. [39:41] “In the Supreme Praise of Buddha, Dhamma, and Saṅgha (Amaravati Chanting Book, pp. 22-29), when we chant, ‘By body, speech or mind, for whatever wrong action I have committed towards the Buddha, Dhamma, and Saṅgha may my acknowledgement of fault be accepted,’ what are concrete examples of the faults that a layperson could commit towards the Buddha, Dhamma, and Saṅgha?” [Chanting] [Three Refuges] [Right Action] // [Right Intention]
7. [41:43] Comment: As you were speaking, an image, a thought, occured to me: I felt all of my ancestors as far back as possible standing behind me and all of my future generations as far ahead as possible including my own future lives. I saw a pathway filled with human and other beings thankful for you presence. My heart was filled with joy and gratitude. I bowed to the floor. [Visualization] [Time] [Rebirth] [Gratitude]
Response by Ajahn Pasanno. [Selfishness] [Self-identity view]
8. [43:18] “I’ve been reading the Venerable Ācariya Mun Bhūridatta Thera: A Spiritual Biography by Ajahn Mahā Boowa. I’m struck by how hard Ajahn Mun was on his disciples and also how hard his disciples were on themselves. I have a tendency towards self-criticism that I don’t feel is particularly helpful, but it seems that these forest monks were using self-criticism quite effectively. Can you comment?” [Ajahn Mun] [Ajahn Mahā Boowa] [Thai Forest Tradition] [Fierce/direct teaching] [Perfectionism] // [Dhamma books] [Culture/West] [Guilt/shame/inadequacy] [Culture/Thailand] [Faith] [Gratitude]
9. [46:45] “My question is about the amount or type of suffering left when one reaches stream entry. In the last many years of my affiliation with Abhayagiri and Ajahn Chah, an immense amount of suffering has been resolved and fell away. … Is [the remaining suffering] different for different people or are there specific characteristics or defilements that need burning or dissolving?” [Stream entry] [Suffering] [Sickness] // [Self-identity view] [Relinquishment] [Attachment to precepts and practices] [Doubt]
Sutta: SN 13.1: The amount of suffering left for one who has entered the stream. [Similes]
1. [2:04] Story: “Wow! It would be so wonderful to be a monk. It must be just like this retreat all the time …” [Monastic life] [Meditation retreats ] // [Questions] [Present moment awareness] [Proliferation] [Cause of Suffering] [Restlessness and worry]
2. [5:47] Reflections on the question: “I already have a negative body perception. Why do I want to make it more negative by reflecting on the 32 parts (MN 10.10; Amaravati Chanting Book, p. 60)?” [Body/form] [Perception] [Aversion] [Unattractiveness] // [Sensual desire] [Beauty] [Naturalness] [Impermanence] [Cause of Suffering] [Ageing]
3. [14:03] “Is it possible to practice this focus on the 32 body parts (MN 10.10; Amaravati Chanting Book, p. 60) while walking or standing? What about continuing this practice after the retreat?” [Unattractiveness] [Posture/Walking] [Posture/Standing] [Everyday life] // [Visualization] [Sense bases] [Beauty] [Nimitta] [Elements] [Mindfulness of body]
4. [19:39] “I live in an area that doesn’t have a local monastery or saṅgha. What is the best way to continue my practice after the retreat?” [Lay life] [Saṅgha] [Meditation retreats ] // [Dhamma online] [Abhayagiri] [Pūjā] [Spiritual friendship] [Visualization] [Habits] [Determination]
5. [28:09] “How might one bring a sense of ease and well-being while in a work environment dealing with emails, demands, and other tasks?” [Work ] [Happiness] // [Mindfulness of body] [Becoming]
6. [33:06] “In conversations that are difficult or where I want to ‘look good,’ I try to stay with the body and watch the thoughts. I am determined to not say something unskillful or selfing, and then Bam!—before I know it, out it comes. It is very humbling.” [Right Speech] [Blame and praise] [Mindfulness of body] [Clear comprehension] // [Right Action] [Mindfulness] [Conceit] [Self-identity view] [Sense restraint] [Virtue] [Gladdening the mind]
1. [0:22] “My question is about ‘feeling whole’ in Buddhism. Can you please explain in your view what this means and what it feels like to be in that level? Is it a permanent state or temporary, and what are some practices to get to that state?” [Relinquishment] [Hindrances] [Mindfulness of body] [Impermanence] [Investigation of states] [Skillful qualities] [Happiness] [Truth] [Feeling] [Craving] [Habits] [Calming meditation] [Insight meditation]
2. [12:09] “I had a recurring experience yesterday that I’ve had on past retreats. While in a state of deep concentration, I begin to experience a pulsing vibration in my body. The vibration moves up and down my body with a positive feeling tone. I’ve generally welcomed the experience in the past, but yesterday I became worried about it. Reason being is that I’ve had similar vibrations of lesser intensity come up in my body/brain during my daily life over the year since my last retreat. When the vibration happens in regular life, it doesn’t have a positive feeling tone, and it impedes my mental clarity. It seems to me that experiences reached during meditation practice get ‘stuck’ in my body/brain and then replay themselves in normal life. Have you heard of anything like this occurring in other meditators? Any thoughts on how to resolve this ‘stuck’ bodily experience?” [Meditation/Unusual experiences] [Concentration] [Rapture] [Everyday life] // [Proliferation] [Impermanence]
Quote: “It is what it is.” — Ajahn Chah. [Ajahn Chah]
3. [16:10] “What is the best way to pay respects to a monastic or lay teacher?” [Respect] [Monastic teachers] [Lay teachers] // [Meditation] [Gratitude] [Precepts]
4. [18:03] “How do you make death a part of your life and meditation? How can we work towards having a peaceful death, noting that ill-health can cause pain?” [Recollection/Death ] [Death] [Sickness] [Pain] // [Human] [Aversion] [Naturalness] [Suffering] [Discernment] [Ageing] [Liberation]
Sutta: SN 36.6: The two arrows. [Similes]
Quote: “Contemplating death is contemplating who we are not.” [Not-self]
5. [25:50] “I have heard Bhikkhu Bodhi say that to be a Buddhist you need to have faith in the enlightenment of the Buddha. I’ve also heard some Theravāda practitioners downplay ‘faith’ and focus on the rationality of Buddhism, claiming that what’s needed here is to have ‘confidence’ in the teachings to take the Three Refuges, for example. Can you please explain what is the role of faith in Ajahn Chah’s tradition? If they differ, in what degree is having faith in the Buddha different from having confidence in the teaching?” [Faith] [Bhikkhu Bodhi] [Buddhist identity] [Buddha] [Liberation] [Dhamma] [Three Refuges] [Ajahn Chah] // [Translation] [Cessation of Suffering]
6. [31:15] “I have a tenant who rents a room from me. We have a rather harmonious relationship and thing go great. However, when she needs something fixed, she reports it with lamentation, complaining that the handyman didn’t do a good job last time. He never does a good job, and whatever we fix, she’s fine with it until the next thing she wants attended to. … How do you tell somebody they can point to what is broken and not make an issue out of it in a casual way that is not teacherly?” [Impermanence] [Aversion] [Admonishment/feedback] // [Habits] [Monastic life] [Recollection/Virtue] [Kamma]
Quote: “Patience is peaceful coexistence with the unpleasant.” — Ajahn Sumedho. [Ajahn Sumedho] [Patience]
7. [37:12] “Could you please explain if there’s an antidote to that painful feeling when a person who is the object of our affection pays attention to people other than me? If it’s due to this entrenched sense of self, is it enough to be mindful of its impermanent nature or is there a way to counteract it? Does it make sense to try to develop muditā towards a person only because they receive attention?” [Clinging] [Jealousy] [Self-identity view] [Impermanence] [Empathetic joy] // [Relationships] [Sexual misconduct] [Drawbacks] [Self-reliance] [Goodwill]
1. [0:28] “This morning, Ajahn Karuṇadhammo spoke of the arising and passing away of dukkha and the subsequent non-arising. Is the non-arising synchronous with knowing, spacious knowing, boundless knowing, unborn, uncreated, unformed, unconditioned, Deathless element, the amata Dhamma?” [Ajahn Karuṇadhammo] [Impermanence] [Suffering] [Cessation of Suffering] [Knowing itself] [Unconditioned] [Deathless] // [Liberation] [Ajahn Pasanno] [Proliferation] [Relinquishment] [Language]
2. [4:00] “Regarding the reading from the Udāna about the monks making a loud racket (Ud 3.3), the lynchpin for me was that the Buddha dismissed them by saying, ‘Go away,’ but Yasoja understood the words were said out of sympathy, wanting what’s best for them. It’s very difficult when someone admonishes you out of anger and judgement. How can one be inspired from admonishment rather than becoming defensive maybe even regardless of the other’s intent?” [Buddha/Biography] [Admonishment/feedback ] [Compassion] [Aversion] [Judgementalism] // [Impermanence] [Truth]
Sutta: Dhp 76: Admonishment likened to hidden treasure. [Similes]
Vinaya: Pc 54: Disrespect is to be confessed. [Harsh speech] [Vinaya]
3. [9:48] “I’ve been thinking for a long time about how looking to practice in a comfortable way can really become a hindrance and also how hard it is to let go of practicing in a way I want, how I want. On one hand, I feel like I am finding my way and creating what works best for my personality and lay life conditions, but I’m afraid I’m avoiding the difficult things to look at or to do. Can you offer any advice or give me courage to meet the uncomfortable?” [Long-term practice] [Relinquishment] [Personality] [Lay life] [Spiritual bypass] // [Contentment]
4. [12:30] “Thank you for this wonderful retreat. I would be grateful if you could share some teachings that would be a support to abstain from eating after 12 pm.” [Meditation retreats] [Eating after noon] // [Determination] [Health] [Simplicity] [Precepts] [Proliferation] [Medicinal requisites]
Metaphor of admonishing one’s own mind. [Admonishment/feedback] [Symbolism/metaphor] [Ajahn Chah] [Ajahn Ñāṇiko]
Vinaya: Bhikkhu Nissaggiya-pācittiya 23; commentary in Buddhist Monastic Code Vol. 1, p. 333.
5. [19:21] “My question is about setting an intention prior to meditation. For example, ‘I intend to use the meditation to investigate parts of the body.’ or ‘I intend to investigate why I am bothered by this person’s habits.’ Is it better to let the meditation unfold and work with what arises or have an intention to explore a subject?” [Meditation] [Meditation/Techniques] // [Meditation retreats] [Ajahn Ñāṇiko] [Hindrances]
6. [23:18] “I often have discomfort in my stomach when sitting. There is a lot of aversion to the discomfort. It’s my understanding that being with the aversion and really feeling the pain of it can be helpful in showing the mind that aversion just makes everything worse, and then through knowing that, the mind can start to let go of aversion. Is this the right idea?” [Pain] [Aversion] [Mindfulness] [Relinquishment] // [Posture/Walking] [Posture/Sitting] [Tranquility] [Health]
7. [27:30] “I often hear the saying that we live in the Dhamma Ending Age, that cultivation is difficult, chaos is everywhere, and Dhamma declines. What are your thoughts on this?” [Dhamma] [Time] // [Theravāda] [Master Hsuan Hua] [Determination] [Ajahn Baen] [Buddha]
Sutta: A 4.77: The four imponderables.
Sutta: DN 16.5.27: If people are practicing the Noble Eightfold Path, the world will not be devoid of arahants. [Eightfold Path] [Arahant]
8. [31:03] “I have found that since following this path, my family and people I care about have felt disappointed much more often by choices I have made, from big things like life goals to small things like not accepting an invitation to Thanksgiving dinner. Quite a bit of dukkha arises from disappointing those you love. Reflecting on the cause, it feels like it comes from wanting/craving to make people you care about happy. How can we let go of this craving when it feels like it is a good thing to make others happy?” [Family] [Purpose/meaning] [Clinging] [Craving] [Happiness] // [Ajahn Ñāṇiko] [Spiritual friendship] [Zen] [Respect]
9. [36:26] “During lunch I was contemplating the four elements as I ate, and a question arose in my mind: If all things are made of only four elements, why does an orange taste, smell, and feel only like an orange and not like an apple? How can there be so much variety in food?” [Food] [Elements] [Sense bases]
Story: A Zen master confronts Kalu Rinpoche with an orange. [Zen] [Vajrayāna] [Koan]
10. [37:56] “This morning’s talk referred to Nibbāna. Can a layperson attain Nibbāna or is it just for monastics?” [Nibbāna] [Lay life] [Monastic life] // [Recollection/Saṅgha] [Teaching Dhamma]
Quote: “The heart ordination” — Ajahn Baen. [Ajahn Baen] [Heart/mind] [Ordination] [Stream entry]
Vinaya: Mahāvagga 1.7: Yasa attains arahantship and then ordains. [Arahant]
Sutta: Ud 1.10 Bāhiya attains arahantship and is killed by a cow. [Great disciples]
Suttas: SN 41.1; SN 41.5; SN 41.7: Anāgamī householder Citta gives teachings to monks. [Non-return]
1. [0:26] “How to deal with vedanā always arising in my feet, legs, and also in walking meditation? Kilesa arise in my mind even if I try not to think about it.” [Feeling] [Pain] [Posture/Walking] [Unwholesome Roots] // [Proliferation] [Posture/Sitting] [Aversion] [Craving not to become] [Exercise] [Discernment]
Sutta: SN 36.6: The second arrow.
2. [11:25] “I’m so grateful that a weekly meditation group emerged from last year’s retreat with you. This year, we were set to retreat together again, but at the last moment, my friend said they would be unable to prioritize the retreat. Next time, should I go solo to deepen my sitting practice or invite my dear friends again?” [Gratitude] [Meditation groups] [Spiritual friendship] [Seclusion]
3. [15:38] “What book of suttas would you recommend to read after the Majjhima Nikāya?” [Sutta ] [Learning] // [Bhikkhu Bodhi] [Ven. Ñāṇamoli] [Buddha/Biography]
References: In the Buddha’s Words by Bhikkhu Bodhi (commercial); The Life of the Buddha According to the Pāli Canon by Bhikkhu Ñāṇamoli (pdf unavailable).
4. [21:04] “After observing the breathing, this becomes more subtle. Then I observe the body; after that, the body becomes very tranquil. But after that, I don’t know what to do next. The sutta says, “I will breathe experiencing rapture,” but I sincerely don’t know what rapture in the practice is. … Can you clear any misunderstanding of the Dhamma?” [Mindfulness of breathing] [Mindfulness of body] [Tranquility] [Rapture] [Clinging] // [Right Mindfulness] [Pāli] [Commentaries]
Quote: “The Buddha’s instructions on mindfulness of breathing in the sutta (MN 118) are not necessarily a linear teaching.”
Simile: Rapture (pīti) is learning there is an oasis nearby in the desert. Happiness (sukha) is quenching one’s thirst and bathing at the oasis (Path of Purification by Bhikkhu Ñāṇamoli, p. 139). [Happiness] [Similes]
5. [37:41] “Does the Buddha speak to anxiety itself? How may we work with it in our practice?” [Restlessness and worry] // [Fear] [Ajahn Pasanno] [Delusion] [Abhidhamma] [Mindfulness of body]
6. [44:37] “Is it fair to say that ‘selfing’ and suffering fools are opposite ends of the continuum that Buddhists call becoming?” [Self-identity view] [Becoming] // [Craving not to become] [Conceit] [Guilt/shame/inadequacy] [Community] [Conventions]
1. [0:23] “I experience negative, unwholesome mind states when I encounter ignorance, both my own and in others. I understand the fundamentals of hiri-otappa, wholesome shame and fear of wrongdoing, that strengthens one’s determination not to repeat it again. However, when I experience people hurting themselves or others, it can make me quite sad or angry. It’s sticky, and I have trouble letting it go. Is this conceit? Is it lack of equanimity?” [Unskillful qualities] [Conscience and prudence] [Aversion] [Relinquishment] [Equanimity] // [Patience] [Not-self] [Human]
Quote: “Peaceful coexistence with the unpleasant.” — Ajahn Sumedho’s definition of patience. [Ajahn Sumedho] [Pain]
2. [7:30] “I’m wondering about the word nekkhamma. I understand that it translates as renunciation. Is it related to kamma in any way? Renouncing creating unwholesome kamma?” [Renunciation] [Kamma] [Etymology] [Pāli] // [Simplicity]
3. [9:57] “Please discuss the nature of awareness and turning attention towards awareness.” [Knowing itself] // [Translation] [Clear comprehension] [Heart/mind] [Unwholesome Roots] [Liberation] [Concentration]
Sutta: AN 4.41.4: Sampajañña as knowing feeling, perception, and thoughts.
4. [17:10] “How do you know that someone is ready to take the Eight Precepts for life? Is it necessary to have very little desire or is it more a personal effort and commitment?” [Eight Precepts] [Determination] [Sensual desire] // [Lunar observance days] [Monasteries]
Sutta: AN 8.41: Living like the arahants.
5. [22:10] “I have two major recent losses that I’m having trouble accepting. Impermanence is a fact, yet I’m still yearning to see them again. How can I better cope with complex grief?” [Grief] [Impermanence] [Death] [Craving] // [Spiritual bypass] [Clinging] [Recollection/Death] [Insight meditation] [Naturalness] [Suicide] [Spiritual friendship] [Patience]
Quote: “Die before you die.” — Ajahn Chah. [Ajahn Chah]
6. [31:33] “Is it correct to understand that everything that arises and passes away during meditation practice (like bodily sensations, feeling tones, mind states) is kamma arising and passing away, and by not reacting to that kamma it can no longer continue to lead to future consequences and has come to an end?” [Kamma] [Impermanence] [Meditation] [Cessation] // [Skillful qualities] [Divine Abidings]
Sutta: AN 3.100: Salt in the river Ganges. [Similes]
7. [38:42] “If one were to become a Buddhist nun or monk and use indigenous shamanic practices to heal self and others rather than pharmaceuticals and modern-day Western medical advice and procedures, would that be permitted in a Buddhist monastery? I read that original Buddhist medicine, just as with shamanic healing, was based on the four elements of earth, air, fire, and water. Also that alchemy and spirit guides such as Guan Yin were used to help heal. This is the same way with shamanism also. Do modern-day Buddhist monastic communities in the West only use pharmaceuticals and Western medical practices, and are there understandings and restrictions in place in regard to how the monastic community take care of their health and how they can support each other with health matters?” [Monastic life] [Healing] [Health care] [Elements] [Medicinal requisites] // [Vinaya] [Intoxicants] [Contentment]