The 'Discourse on Burning', also known as 'Fire Semon', is considered the third formal discourse of the Buddha. It is distinguished by the highest reported number of attainments: 1,000 monks attained total release, Nibbāna, while listening to the Buddha teaching.
The Buddha starts this discourse with the challenging claim that the whole world is on fire! 🔥
But what is meant by 'world'/'universe' in the discipline of the Noble Ones?
It is the world of our subjective, conscious experience.
It is the Universe of:
👁 Eye, Forms, Eye Consciousness, Eye Contact;
👂 Ear, Sounds, Ear Consciousness, Ear Contact;
👃 Nose, Fragrances, Nose Consciousness, Nose Contact
👅 Tongue, Flavours, Tongue Consciousness, Tongue Contact
🤸♂️ Body, Bodily Sensations, Body Conciousness, Body Contact
💭 Mind, Ideas, Mind Consciousness, Mind Contact
And the feeling that arises with sense contact as condition, whether pleasant of painful or neutral, that is also part of 'the All' of subjective conscious experience.
And this whole universe is one gigantic conflagration. This whole world of the six senses is burning with the fire of desire, the fire of hatred, the fire of delusion. On fire with birth, decay, death, disappointment, loss, pain, suffering, frustration, depression and despair.
However, fortunately an escape is possible from this burning world. We can go beyond this conflagration, and experience the state of supreme coolness, the extinction of the fire burning us, Nibbāna.
While listening to the Buddha, the 1,000 monks contemplate and clearly see see the whole of subjective experience as one blazing mass of fire burning us. Seeing and contemplating thus, they experience 'nibbidā', disenchantment. Feeling disenchanted, desire and passion fades away. From the fading of passion, they experience release. When their hearts is released, the knowledge of release arises:
"Rebirth is finished, the goal of our practice has been attained, the job is done, there's no more rebounding to this world!"
However, this contemplation is a very advanced form of vipassana (insight-meditation). If we start feeling depressed, fearful or dejected while contemplating the world being on fire, instead of experiencing dispassion and release, we have to understand that we're not yet able to contemplate as intended by the Buddha. In that case, we have to go back to our samādhi (concentration) practice, to make our mind bright and happy again, before returning to the contemplation of dukkha.
The text of the whole Sutta is available for free viewing or download in the Amaravati Chanting Book, Vol 2, page 24:
https://amaravati.org/dhamma-books/chanting-book-volume-two/
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Ajahn Dhammasiha's formal Dhamma Talk at the Robe Offering Ceremony at Dhammagiri Forest Hermitage.
Ajahn reflects on the power of puñña (good karma/'merits'), and the importance of harmony and cooperation when making good karma together.
He also goes through the five precepts forming the fundamental ethics of a Buddhist lay practitioner:
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At our Robe Offering Ceremony at Dhammagiri, our Sangha of 7 Buddhist monks recites 'Paritta'. These auspicious protective verses are believed to ward off misfortune, protect from various dangers, and bestow blessings on all those listening.
Paritta verses have been recited in Pali, the language of the Buddha, for more than 2,000 years. The most important ones are still in their original form, as originally spoken by the Buddha himself some 2,500 years ago.
Ajahn Saengchai Ratananyano from Bodhisaddha Monastery, Wilton near Sydney, is leading the chanting.
Ajahn Den Atthakaro from Bodhipala monastery near Adelaide recites the traditional invitation to all devas and spirits at the beginning.
Ajahn Varadhammo from Bodhisaddha Monastery, Ajahn Dhammasiha & Ajahn Moneyyo from Dhammagiri Forest Hermitage, and Tan Khema & Tan Dhammavitakko from Buddha Bodhivana Monastery, Warburton near Melbourne, are all joining in.
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Ajahn Dhammasiha is asked if there are procedures for laity after breaking precepts in the same way as for monks.
Ajahn explains that the Buddha laid down eleborate procedures only in the Vinaya for the monks & nuns, but not for laity.
However, we can always ask for forgiveness from the Triple Gem. In fact, the full version of the evening chanting includes asking forgiveness from Buddha, Dhamma & Sangha.
Ajahn continues by sharing the story of King Ajatasattu confessing the murder of his own father, stream enterer King Bimbisāra, to the Buddha. He does that in full public with 1,250 arahant monks present, and also his own 500 wifes and whole court.
You can read about that amazing story, a true Shakespearian drama, in the introductory section of the 'Sāmañña-phala-sutta' (Discourse on the Fruits of the Holy Life), Dīgha Nikāya/Long Discourses #2.
The most important thing after a transgression is to fully recognize it as such, make amends as far as possible, and then to abstain from doing it again in the future. Then one lets go of the past, forgiving oneself, and rather than dwelling in guilt, one tries to make as much good karma as possible, to weaken and overcome the bad karma one has created.
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Ajahn Dhammasiha is asked whether eating meat is causing bad karma.
Ajahn explains that INTENTIONAL KILLING of other beings is bad karma. The crucial factor for bad karma is intention.
Therefore, even if one's actions have a causal relationship with the death of other beings, but completely without intention, it's not breaking the first precept or causing bad karma.
For example, in Queensland in summer it's virtually impossible to drive a car for an hour without causing the death of insects smashing against the windscreen. However, that's normally not the intention when driving the car, the intention is simply to get to one's destination.
It would be totally impossible to live as a human, without ever being causally involved in the death of other beings. Even as a total vegan, and refraining from using leather or silk, even then the production of cotton for clothing, or the cultivation of vegan food, could still not be done without some beings dying.
Therefore, intention is really the crucial factor to focus on.
Usually, if someone buys meat of fish in a supermarket, there is no intention of killing. Consequently, buying and eating meat is not breaking the first precept.
On the other hand, if someone deliberately becomes vegetarian or vegan, or simply reduces meat/fish consumption, with the intention that less beings will be slaughtered, this is good karma, because there's intention to reduce killing and suffering.
If more humans were aware how much pain and torture and suffering animals have to endure, not only in the slaughterhouse, but actually for their whole life in unimaginably cruel factory farming, I believe many more would go vegetarian, or at least reduce their meat & fish consumption.
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On the eve of the large Kathina Robe Offering event at Bodhisaddha Monastery, as the senior Ajahn of the 12 monks attending, Ajahn Dhammasiha was invited to share Dhamma for the occasion.
Ajahn emphasizes the importance of harmony for the successful completion of the ceremony.
Harmony within the sangha, harmony within the lay community, and harmony between lay and monastic communities.
Monastics and laity depend on each other, neither could perform the Robe Offering Ceremony on their own, so they have to work in concord.
Ajahn points out causal conditions for establishing, maintaining and strengthening harmony in the sangha. Naturally, the same conditions also apply to maintain harmony in lay communities, and they apply for harmony and concord in the family as well.
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Ajahn Moneyyo gives an introduction and practical instructions to develop mindfulness of the body by contemplating the 32 Bodyparts, the 9 cemetery contemplations and the 4 elements according to the discourse about the 4 foundations of mindfulness (4 Satipatthānā, Middle Length Discourses Nr. 10).
https://www.dhammatalks.org/suttas/MN...
By seeing the body as impermanent (Aniccā) and not-self (Anatta) our heart can become disenchanted and realize a peace and liberation beyond ageing and death.
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During an all-night meditation, or during a retreat period, we tend to exert maximum effort. However, no one can maintain maximum effort for a very long time.
Unfortunately, once we can't maintain the high level anymore, we often end up relaxing too much.
Unfortunately, it's much easier and faster to regress in our bhāvanā, than to quickly progress.
So we may end up losing hard earned 3 months of progress within just one week of carelessness.
Therefore, Ajahn Dhammasiha encourages us to look at the minimum standard we maintain throughout. A high minimum level of effort, which we never fall below, can have a more powerful impact on our total progress than occasional spurts of extreme effort.
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Right after the end of the rains retreat period, the Dhammagiri monks had been invited to visit the iconic Australia Zoo.
Ajahn Dhammasiha uses the occasion to share reflections on Dhamma teachings about animals. Of all the major religions, Buddhism has the clearest and most impactful teachings about showing compassion and loving kindness to animals.
For example, the first precept to abstain from killing refers to animals just as to humans. As a follower of the Buddha, we should never intentionally kill even an ant of mozzie.
Ajahn also shares stories of animal encounters between the Buddha & famous monks, and animals like elephants and tigers. You can see some photos of our encounters with koalas, tigers, giraffes and echidnas here:
https://latest-pics.dhammagiri.net
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Dhamma talk by Ajahn Dhammasiha on occasion of Pavarana Full Moon.
It is important to be able to receive feedback on our actions. We can learn much from constructive criticism, if it is done with good will, by knowledgeable persons.
Is is so difficult to see one's own weaknesses and shortcomings, but quite easy to recognize them in others. Consequently, feedback and criticism based on loving kindness, compassion & thorough knowledge of the Buddha's teaching and discipline can be an invaluable opportunity to see through one's own delusions and actually improve oneself.
However, for feedback to be effective, it has to be experessed in the correct manner, and at the right time.
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Dhamma Talk by Ajahn Dhammasīha, offering reflections on the Buddha's teaching:
"Suññam idaṃ attena vā attanīyena vā!"
= "Empty of Self and Empty of Anything belonging to Self"
When we contemplate our body, thoughts, feelings, emotions, even our meditation object, as not Self and not belonging to any Self, suddenly everything becomes so much lighter, so much less difficult and painful, so much more bearable.
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In this guided meditation, Ajahn Dhammasiha encourages us to simply be aware of what we experience in the present moment.
Observing, knowing, being mindful of what is, without trying to change the experience, without trying to achieve or attain anything.
However, though we are aware and mindful, we do not 'engage' with what we observe. We don't react, we don't take it up, we see it as impemanent and not me, not mine, not self.
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Ajahn Dhammasiha talks about the benefits of Buddhānussati, recollecting the Buddha.
This meditation object can be particular helpful if we're finding ourselves overwhelmed by emotions. Reciting "Iti pi so..." or "Buddho" loudly, and totally focussing the mind on the Buddha, can cut through strong defilements or emotional turmoil, and bring our mind back to a more wholesome state.
Ajahn also answers a question on ānāpānasati (mindfulness of the breath):
What to do when the breath becomes so refined that I can't feel the breath anymore in my meditation?
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Ajahn Dhammasiha talks about the 4 'Agati', the 4 wrong courses of action:
If we move in the direction of lust, anger, delusion and anxiety, we're moving in the wrong direction: Not away from suffering, but into more and more suffering.
If we're influenced by the 4 Agati, we will not be able to make the right decisions. If they are based on desire, anger, confusion or fear, our actions will not be beneficial for ourselves and others.
Recent events around the assassination of Charlie Kirk show how many people are influenced in their reaction by the 4 Agatis. Once we're overcome by such strong emotions, we can easily be manipulated to do things that are actually against our own welfare. Others may use these negative emotions coming up in our mind to direct us towards their own agendas.
If we can step back and free our mind from desire, aversion, confusion and fear, we regain the ability to discern the best course of action for our own and other beings' true longterm happiness and welfare, and we can't be highjacked or gaslighted by others to serve their agendas.
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Amazingly, the Buddha stated in Pāsādika Sutta (Dīgha Nikāya/Long Discourses #29) that his followers are devoted to the persuit of happiness.
However, it has to be qualified what kind of happiness we're after:
Ajahn Dhammasiha points out that mettā/loving-kindness is for many meditators the easiest way to get access to non-sensual happiness; and he encourages us to cultivate mettā throughout daily life.
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Ajahn Dhammasiha shares reflections how to cultivate mindfulness (Sati) in daily life.
He points out the importance of being aware/mindful of our intentions, as intention (cetana) is what creates karma.
We also have to be mindful of our emotions and feelings (3rd & 2nd Satipaṭṭhāna/Foundation of Mindfulness). Pleasant and unpleasant feeling (vedanā) is the primary motivator for all our actions.
Finally, it's so important to develop mindfulness of our body, re-connecting with out body, feeling our body, instead of being stuck in mental proliferations and mobile phone screens.
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What we consider a 'bad' meditation session, e.g. the mind can't settle down and is struggling with strong emotions like anger, lust and anxiety, can be very useful to gain insight into our own character.
Rather than being upset with ourselves thinking 'I can't really meditate'; or becoming frustrated and demotivated; we investigate the obstructions to gain insight and understanding into our own character and the working of our mind.
Once we've identified them, we can apply wisdom and skilful means to overcome them, contemplating them to let go of them.
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Ajahn Dhammasiha talks about one of the most profound aspects of the Buddha's teaching:
Emptiness (Sunyata / Suññatā)
On the most profound level, Emptiness means empty of Self, Me, Mine and I.
An enlightend person, an arahant, has seen through and abandoned all delusions of I, me, mine and self.
The Stream-Enterer (Sotāpanna, first of four stages of Awakening) has abandoned the delusion of Sakkāya-Diṭṭhi (Entity-View), he is empty of any view or doctrine of Self, though he still has thoughts & perceptions of me, mine and I.
Emptiness on the most profound level also refers to an Arahant being empty of greed, hate and delusion.
However, we can cultivate emptiness already at much more basic levels, for instance:
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Ajahn Dhammasiha guides us through a Buddhist meditation on Mindfulness of the In and Out Breath (ānāpānasati).
He specially emphasizes the following points:
1.
Feeling the whole physical body with every breath.
2.
Calming and relaxing all bodily tensions with every breath.
3.
Enjoying the meditation. Developing feelings of gladness, rapture and bliss with every breath.
4.
Brightening the mind with every breath.
5.
Though we're calm, we're not going to sleep. Becoming more aware, more awake, more mindful with every breath.
6.
We're not meditating to get anything, we're meditation to let go. Letting go with every breath.
7.
After the bell, Ajahn Dhammasiha encourages us to use the same techniques for our walking meditation.
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Ajahn Dhammasiha is asked how to apply the Buddha's teaching of Four Noble Truths in our daily life.
The 4 Noble Truths are a core teaching of the Buddha, that is acknowledged as fundmental in all Buddhist traditions, including Therevada, Mahayana and Vajrayana.
These thruths do not constitute a philosophical thought excercise, but are directly applicable to our experience of pain, disappointment and suffering. They show us a practical method in the Noble Eightfold Path to completely extricate ourselves from pain, frustration, depression, old age sickness, death and repeated birth.
Ajahn points out that we usually blame external causes for any pain and disappointment we experience:
"It's because of this person that I'm so miserable!"
However, we can never get out of suffering by trying to eliminate all external causes. There's just too many of them, and often they are beyond our control.
Instead, the Buddha points us to the internal causes of suffering: Craving; Attachment; Desire; Anger; and the Delusion of I, Me, Mine and Self.
If we can abandon the internal causes of our suffering, we can overcome it once and forever. We can experience the state beyond all suffering: Freedom, Release, the Deathleath Element, Nibbāna.
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