I think of myself primarily as a monk who occasionally teaches, who strives to convey the spirit and the letter of Buddhism through my lifestyle, through explanation, and through the imagery of storytelling in order to bring Buddhism to life for people who are seeking truth and freedom.
As co-abbot of Abhayagiri Monastery, I am deeply involved with forming a monastic community that can serve as a guiding spirit for Buddhist practice in the world. The traditional, renunciate form of the practice is the embodiment of simplicity, strength and resiliency for anyone who seeks classical training in the monastic life. It is also a hand extended to the lay community that says: come, experience the life of the forest, the chanting, the bowing, the serenity of meditation, the robes, the peacefulness of celibacy. Draw from our well and bring this spiritual nourishment back into your everyday life.
The outward structure of traditional Buddhism supports a form of spiritual living that is grounded in honesty, non-violence, and living in truth-all the qualities of inner freedom that are precious to me. Buddhist practice turns the current of attention toward an inner life, irrigating the arid internal landscapes created by the external priorities of our Western world.
Buddhist practice also reconstructs our relationship to time and space. Our fragmented world is suffering from a continually diminishing attention span as we become overwhelmed with so much to do, with so little time and so many options. The practice allows us to visit our interior landscape, slow down, pay attention to the qualities of time and spirit, to explore who we are, instead of focusing on what we do. Buddhism trains the heart to recognize happiness, not by racing onto the next thing, but by paying attention and ending suffering.
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?
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?
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?
