Making Sense of the Senses
From the ‘Making Sense of the Senses’ Daylong, the AM Dhamma reflection: In the afternoon, a guided meditation exploring the sense doors:
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Guided “Hallway Meditation”
Transcribed by LR from a guided meditation given June 5, 2023 All meditation is based on developing mindfulness. It’s a recognition that the mind and the objects of mind (which we call thoughts) are two different things. Our mind is like an empty field. All of the thoughts are like plants and weeds. They
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Āditta-pariyāya-sutta – The Fire Sermon (SN 4.19)
Evaṃ me sutaṃ Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhu-sahassena. Tatra kho bhagavā bhikkhū āmantesi: Sabbaṃ bhikkhave ādittaṃ. Kiñca bhikkhave sabbaṃ ādittaṃ? Cakkhuṃ bhikkhave ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tam pi ādittaṃ. Kena ādittaṃ. Ādittaṃ rāgagginā dosagginā mohagginā, ādittaṃ jātiyā jarāmaraṇena sokehi
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Change is Life
On the Uposatha, Tahn Pamutto reflects on Aniccā, the characteristic of Impermanence or Change. Change is the basic nature of things. It is the very definition of what it means to be alive and existing in this world. Yet the structure of the mind is to look for, think on, and build upon ideas of
To Meghiya – Bringing the Mind to Maturity
On the Uposatha Tahn Pamutto gives a talk on the Meghiya Sutta, AN 9.3. This sutta was given to a monk who was new in the practice and not yet ready to be out on his own. The Buddha’s advice centers around those things we can cultivate, both actively and passively, to bring our mind
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Conceit – Māna
On the Uposatha, Tahn Pamutto reflects on one of the higher fetters known as Conceit, or Māna. This commonplace word was used by the Buddha as a catch-all for those processes by which we create an idea of self and other. This is different from Ignorance, which is the defunct view of a self in
Walking Meditation
Tahn Pamutto discusses developing mindfulness in the walking posture. This posture is a substantial part of our lives and a wonderful opportunity for resetting our awareness of the present moment. When used as the posture for formal meditation it is the best posture for stepping down restless and distracted energy and bringing a sense of
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Mettāpharaṇa – Suffusion with Divine Abidings
[Ahaṃ sukhito homi,] niddukkho homi, avero homi, abyāpajjho homi, anīgho homi, sukhī attānaṃ pariharāmi. Sabbe sattā sukhitā hontu, averā hontu, abyāpajjhā hontu, anīghā hontu, sabbe sattā sukhī attānaṃ pariharantu. Sabbe sattā sabbadukkhā pamuccantu. Sabbe sattā laddha-sampattito mā vigacchantu. Sabbe sattā kammassakā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ karissanti, kalyāṇaṃ vā pāpakaṃ vā, tassa dāyādā bhavissanti.
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The Five Recollections (AN 5.57)
(Male:) [Jarā-dhammomhi] jaraṃ anatīto Byādhi-dhammomhi byādhiṃ anatīto Maraṇa-dhammomhi maraṇaṃ anatīto Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo Kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo Yaṃ kammaṃ karissāmi, kalyāṇaṃ vā pāpakaṃ vā, tassa dāyādo bhavissāmi Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ (Female:) [Jarā-dhammāmhi] jaraṃ anatītā Byādhi-dhammāmhi byādhiṃ anatītā Maraṇa-dhammāmhi maraṇaṃ anatītā Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo Kammassakāmhi kammadāyādā kammayoni kammabandhu
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