Podcasts about Dhammapada

Pada suatu waktu, hidup seorang wanita yang sangat kaya di kota Kuraraghara, sekitar 120 yojana jaraknya dari Savatthi. Dia mempunyai seorang anak bernama Sona yang telah menjadi Bhikkhu. Pada suatu hari, atas permintaan ibunya, Bhikkhu Sona membabarkan Dhamma kepada ibunya dan orang-orang di kota kelahirannya di sebuah paviliun. Ibunya mengajak seluruh orang di rumahnya dan hanya meninggalkan seorang pembantu.Saat pembabaran Dhamma sedang berlangsung, sekawanan perampok masuk ke rumahnya. Pemimpin perampok sengaja pergi ke paviliun tempat wanita tersebut berada dan mengawasinya, dengan tujuan untuk membunuhnya apabila dia pulang ke rumah lebih awal. Pembantunya yang melihat para perampok memasuki rumah, pergi melapor kepada majikannya, tetapi dia hanya berkata, “Biarkan para perampok mengambil semua uangku, aku tidak peduli; tapi jangan datang dan menggangguku saat aku mendengarkan Dhamma. Pulanglah.” Si pembantu pulang, namun ketika melihat para perampok mengambil barang dan emas dan perak, dia kembali melaporkan kepada majikannya, tapi selalu mendapatkan jawaban yang sama. Pimpinan perampok yang melihat semua itu menjadi tergugah dan menyuruh anak buahnya mengembalikan semua barang yang dicuri, kemudian datang mendengarkan Dhamma, dan bahkan akhirnya mereka semua menjadi Bhikkhu. Buddha, dari jarak 120 yojana, mengetahui kejadian ini. Apa nasihat Buddha kepada mereka? Apa yang harus dilakukan oleh seorang Bhikkhu untuk mencapai Nibbāna?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 368-376 dari Kelompok Stanza tentang Bhikkhu (Bhikkhuvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Suatu ketika, seorang Bhikkhu murid Buddha, yang menjadi sangat akrab dengan seorang pengikut Devadatta, berkunjung ke vihara tempat Devadatta berdiam dan tinggal di sana selama beberapa hari. Para Bhikkhu yang lain melaporkan hal tersebut kepada Buddha, bahwa terdapat seorang Bhikkhu murid Buddha yang bukan hanya berkumpul dengan pengikut Devadatta, tapi bahkan telah mengunjungi vihara Devadatta, tinggal di sana beberapa hari, serta makan, tidur, dan menikmati makanan dan kenyamanan vihara milik Devadatta. Buddha kemudian mengundang Bhikkhu tersebut dan menanyakan kebenaran dari berita yang telah didengar oleh Buddha. Bhikkhu tersebut mengakuinya, namun beliau berkata bahwa beliau tidak mengikuti ajaran Devadatta. Apa yang kemudian dikatakan oleh Buddha kepada Bhikkhu tersebut? Bagaimana seharusnya seorang Bhikkhu bersikap?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 363-367 dari Kelompok Stanza tentang Bhikkhu (Bhikkhuvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Suatu waktu, terdapat lima orang Bhikkhu yang tinggal di Savatthi. Masing-masing dari mereka mempraktekkan pengekangan diri terhadap salah satu dari lima indrianya, dan mereka masing-masing menganggap bahwa yang mereka praktekkan adalah yang tersulit. Terjadilah perdebatan, dan oleh karena tidak ada kesamaan pendapat, maka mereka menemui Buddha untuk menanyakan mengenai hal tersebut. Apa jawaban Buddha kepada mereka? Indria manakah yang sesungguhnya paling sulit dikendalikan? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 360-363 dari Kelompok Stanza tentang Bhikkhu (Bhikkhuvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Pada suatu waktu, raja Pasenadi dari Kosala datang untuk memberi penghormatan kepada Buddha. Ia menjelaskan kepada Buddha alasan keterlambatannya adalah karena beliau harus mengambil alih semua kekayaan seorang miliuner yang meninggal dunia di Savatthi dikarenakan orang tersebut tidak meninggalkan ahli waris. Raja kemudian menceritakan mengenai riwayat hidup orang tersebut, yang meskipun kaya namun sangat kikir. Semasa hidupnya, ia tidak pernah menyumbangkan apapun dan bahkan enggan untuk menggunakan uangnya bagi dirinya sendiri, sehingga ia makan dengan sangat hemat dan hanya memakai pakaian yang murah dan kasar saja. Buddha kemudian menceritakan mengenai kehidupan lampau orang tersebut kepada raja dan hadirin bahwa di kehidupan lampau, pria itu juga adalah seseorang yang kaya. Apa yang terjadi di kehidupan lampau orang tersebut dan kamma apa yang telah diperbuatnya sehingga ia terlahir sebagai manusia yang kaya tapi kikir? Apa akibat menjadi orang seperti itu menurut Buddha?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 355-361 dari Kelompok Stanza tentang Nafsu Keinginan (Tanhāvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

The Buddha said that the minds of his followers should "constantly, day and night, delight in spiritual practice." But what practice can we stitch into the fabric of ordinary days? This fan-favorite epsiode explores a spiritual thread that can run through work, family, errands, and all the passing moments that make up our lives.   Cherishing others requires no shrine, no retreat, no special circumstance—only a special intention. To cherish another means we think and act on this intention, "Your happiness matters. I will work for your happiness."   Whether it's the barista, a child, a colleague, or a stranger in the grocery store, cherishing others transforms every interaction into a step on the spiritual path.   Cherishing others is loving-kindness, or metta, in action. This practice softens the heart. It also dismantles the walls of self-cherishing (selfishness), our habit of "me first" that actually gives rise to our own pain.   The Buddha taught that cherishing others is the root of all good qualities, from patience to compassion, and the sacred root from which enlightenment eventually blossoms.   The Buddha also taught that cherishing others helps solve problems and creates the causes of happiness (through creating good karma). And science, centuries later, agrees. A 2024 study involving three countries and 4,000 people found that even one act of kindness a week toward others decreased loneliness, social anxiety, neighborhood conflict, and isolation.  Even our bodies rejoice when we cherish others. Researchers at the University of British Columbia found that people who regularly performed kind acts had lower blood pressure and reduced inflammatory markers—key factors in long-term health. And a study from Carnegie Mellon University showed that offering support to loved ones was linked to lower cortisol levels and improved immune response.   Cherishing others is beneficial for the mind and weaves joy into everyday life. What if, day and night, we delighted in this? If you are interested in working with JoAnn Fox as a Life/Spiritual Coach, visit https://buddhismforeveryone.com/coaching   References and Links Buddha. The Dhammapada, Translated by Gil Fronsdale. (Kindle). Shambala, Boston and London, 2011, pp. 76 Gill, Sharman. (Nov. 2024). BYU study shows that even one act of kindness a week improves wellbeings for individuals, communites. Retrieved from: https://www.verywellmind.com/how-random-acts-of-kindness-can-boost-your-health-5105301   Find us athe links below: Facebook:https://www.facebook.com/Buddhismforeveryone Facebook Group: Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: @buddhism4everyone X: @Joannfox77 TikTok: @buddhism4everyone To learn more about virtual classes with JoAnn Fox: Buddhist Study Program  

Verse 288 For him who is assailed by death there is no protection by kinsmen. None there are to save him—no sons, nor father, nor relatives.Verse 289 Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana. (Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#288

Pada suatu waktu, sejumlah besar Bhikkhu tiba di vihara Jetavana. Untuk memberikan tempat bagi para Bhikkhu, Samanera Rahula harus pergi dan tidur di dekat pintu, tepat di luar kamar Buddha. Setan (Mara), yang ingin mengganggu Buddha melalui putra-Nya, mengambil bentuk seekor gajah dan melingkari kepala Samanera dengan belalainya, serta mengeluarkan suara yang menggelisahkan dengan harapan untuk menakut-nakutinya. Namun, Rahula tidak bergerak. Buddha yang mengetahui kejadian tersebut dari kamar-Nya kemudian mengatakan sesuatu kepada Mara. Apa yang dikatakan Buddha terkait perbuatan Mara tersebut? Mengapa Rahula bisa tidak jatuh dalam tipu muslihat Mara? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 351-354 dari Kelompok Stanza tentang Nafsu Keinginan (Tanhāvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Pada suatu waktu di Rajagaha, hidup putra seorang hartawan yang masih muda bernama Uggasena. Suatu hari ada rombongan pemain drama keliling datang ke Rajagaha, dan ketika Uggasena menyaksikan seorang putri pemain akrobat yang masih muda menari dan bernyanyi di atas sebuah galah bambu yang panjang, Uggasena pun jatuh cinta dan akhirnya menikahi putri tersebut, serta ikut dalam rombongan pemain drama keliling bersama istrinya. Namun karena Uggasena tidak bisa menari atau bermain akrobat, maka ia hanya bisa membantu mengangkut kotak-kotak, mengemudikan kereta, dan hal-hal sepele lainnya. Ketika istri Uggasena melahirkan seorang anak laki-laki, istrinya sering menyanyikan lagu yang liriknya mengolok-olok suaminya sebagai orang yang tidak berguna. Uggasena yang merasa terluka dan tertekan pun meminta ayah mertuanya untuk mengajarinya bermain akrobat, dan setelah setahun berlatih, ia menjadi pemain akrobat yang handal.Suatu hari, Uggasena kembali ke Rajagaha dan mempertunjukkan keterampilannya berakrobat. Namun di saat yang sama, Buddha memasuki Rajagaha dan membuat semua orang mengalihkan perhatian kepadanya, bukan kepada pertunjukan Uggasena. Apa alasan Buddha berbuat demikian? Kemudian bagaimana nasib Uggasena selanjutnya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 348-350 dari Kelompok Stanza tentang Nafsu Keinginan (Tanhāvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Reminding listeners that they can be fully supported and guided by the Dharma, Gil Fronsdal discusses the Buddhist concept of taking refuge.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode of the BHNN Guest Podcast, Gil describes:The significance of going for refuge within the Buddhist tradition How taking refuge can radically reshape your life and reorient your heart towards truth and freedomAnalyzing our consciousness and what it is concerned with Taking refuge in the right things (those which can be be depended on for safety, peace, support)Bringing 100% of yourself along to the refuge without holding backWhy some people resist the concept of going for refugeMaking the intentional, willful choice to live a life aligned with truth and awakeningTrusting in the Dharma, surrendering, and knowing that it will always support youThe wise story of a monk who always maintained an attitude of trust and positivity, to his own downfall Taking refuge within ourselves and becoming independent within the Dharma rather than depending on other people The essence of the Dharma: committing to a life that doesn't cause harm Taking refuge in the potential for awakening and freedom that we all haveFinding refuge within the sangha, aka, our spiritual community Offering refuge to others and ensuring that we are a source of peace for the world around us“For me a very important aspect of this whole refuge thing is offering refuge to others, being someone that people can take refuge in, or being in the world in such a way that the world feels safe with you, supported by you, that the world has nothing to fear from you. Not just going for refuge or taking refuge, but offering refuge in return.” – Gil Fronsdal About Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed.org "To take refuge is to be interested in shaping consciousness in a very different way, shaping our heart in a very different way, so that our heart, our mind, is depending on something that is worth depending on. Depending on something which can provide a stable peace. Depending on something which is dependable. Depending on something that can protect us, support us, inspire us, and even liberate us.” – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Pada suatu waktu hidup seorang Bhikkhu yang merupakan murid dari Y.A. Mahakassapa, yang telah mencapai empat Jhāna. Namun pada suatu hari, saat pergi untuk menerima dana makanan di rumah pamannya, beliau melihat seorang wanita dan berkeinginan untuk memilikinya. Akibatnya, beliau melepaskan jubah, namun sebagai seorang perumah tangga, beliau mengalami kegagalan karena tidak bekerja keras. Oleh karena itu beliau diusir dari rumah oleh pamannya, kemudian beliau bergabung dengan beberapa pencuri. Ketika melakukan aksinya, mereka tertangkap oleh pihak berwajib dan dibawa ke pemakaman untuk dieksekusi. Y.A. Mahakassapa melihat muridnya tersebut, kemudian menginstruksikan muridnya untuk berkonsentrasi pada satu objek meditasi, yang menyebabkan beliau lalu masuk ke dalam Jhāna dalam dan menjadi sangat tenang, serta tidak menunjukkan tanda-tanda ketakutan atau kecemasan saat akan dieksekusi. Para pengawal sangat terkesan dan melaporkannya kepada raja dan juga Buddha. Apa pendapat Buddha mengenai kejadian tersebut? Bagaimana kehidupan Bhikkhu tersebut selanjutnya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 344-347 dari Kelompok Stanza tentang Nafsu Keinginan (Tanhāvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Verse 287 As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle.(Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#287

Suatu ketika, saat Buddha sedang melakukan Pindapatta di Rajagaha, Beliau tersenyum saat melihat seekor babi betina muda yang kotor. Ketika ditanya oleh Yang Mulia Ananda, Buddha menjawab, “Ananda, babi betina muda ini dulunya adalah seekor ayam betina pada masa Buddha Kakusandha. Karena ia tinggal di dekat ruang makan sebuah vihara, ia terbiasa mendengar pengulangan teks suci dan diskursus Dhamma. Ketika meninggal, ia terlahir kembali menjadi seorang putri.”Buddha melanjutkan, “Pada suatu saat, ketika sang putri sedang menuju ke jamban, ia melihat belatung dan menjadi sadar akan sifat menjijikkan dari tubuh, dan lain-lain. Ketika sang putri meninggal, ia terlahir kembali di alam Brahma sebagai brahma putthujjana, tapi kemudian diakibatkan oleh beberapa kamma buruknya, ia terlahir kembali sebagai seekor babi betina.” Mengapa bisa terjadi hal demikian? Bagaimana cara melepaskan diri dari lingkaran kehidupan yang bisa menjadi tiada akhir ini menurut Buddha?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 334-343 dari Kelompok Stanza tentang Nafsu Keinginan (Tanhāvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Suatu waktu, terdapat seekor ikan yang hidup di sungai Aciravati. Ikan tersebut memiliki tubuh yang sangat indah berwarna keemasan, namun mulutnya mengeluarkan bau yang sangat busuk dan menusuk hidung. Suatu hari, ikan tersebut ditangkap oleh beberapa nelayan, dan karena keindahannya, mereka membawanya untuk diserahkan kepada raja. Raja kemudian membawa ikan tersebut ke Buddha. Ketika ikan tersebut membuka mulutnya, bau busuk dan menusuk hidung menyebar ke sekitarnya. Raja pun bertanya kepada Buddha mengapa ikan seindah itu harus memiliki bau yang sedemikian busuk dan menusuk hidungnya. Apa penjelasan Buddha mengenai sebab musabab fenomena tersebut? Bagaimana nasib ikan tersebut selanjutnya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 334-337 dari Kelompok Stanza tentang Nafsu Keinginan (Tanhāvagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Suatu saat, ketika Buddha sedang berdiam di dekat Himalaya, Beliau melihat banyak orang yang diperlakukan sewenang-wenang oleh para raja yang keji. Kemudian muncul pikiran dalam batin Buddha, apakah mungkin untuk mencegah para raja tersebut menyiksa mereka yang tidak seharusnya disiksa, dan membuat para raja memimpin dengan adil dan bijaksana? Mara (setan) mengetahui pemikiran Buddha tersebut dan berencana membujuk Buddha untuk memerintah sebagai seorang raja. Apa jawaban Buddha terhadap bujukan Mara tersebut? Sesungguhnya hal-hal apa yang dapat memberikan kebahagiaan menurut Buddha?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 327-333 dari Kelompok Stanza tentang Naga (Nagavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Verse 286 “Here shall I live during the rains, here in winter and summer”—thus thinks the fool. He does not realize the danger (that death might intervene).(Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#286

Raja Pasenadi merasa tidak nyaman setelah makan dalam porsi yang besar. Ketika bertemu dengan Buddha, beliau menceritakan tentang rasa tidak nyaman ini. Buddha kemudian memberikan nasihat kepada raja dan kejadian ini membuat raja menjadi sadar dan mulai berubah. Apa nasihat jitu dari Buddha kepada raja?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 324-326 dari Kelompok Stanza tentang Naga (Nagavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Saat berada di Wihara Jetavana, para rahib laki-laki melihat para pertapa telanjang Nigaṇṭha yang sedang berjalan untuk menerima derma makanan. Para pertapa telanjang ini memakai kain untuk menutupi bagian depan tubuh mereka yang juga menutupi mangkuk makanan mereka. Para rahib laki-laki lalu memuji para Nigaṇṭha ini karena masih menutupi bagian tubuh mereka dan tidak benar-benar telanjang, namun para Nigaṇṭha mengatakan mereka menggunakan kain bukanlah untuk menutupi bagian depan tubuh mereka melainkan untuk menutupi mangkuk makanan. Mengapa mereka melakukan hal itu? Bagaimana pendapat Buddha tentang kelakuan para Nigaṇṭha ini?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 316-319 dari Kelompok Stanza tentang Neraka (Nirayavagga) dan stanza 320-324 dari Kelompok Stanza tentang Naga (Nagavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Kelas ini merupakan kelas terakhir untuk penjelasan tentang Kelompok Stanza tentang Serbaneka (Pakiṇṇakavagga).

Saat berada di Wihara Jetavana, para rahib laki-laki melihat para pertapa telanjang Nigaṇṭha yang sedang berjalan untuk menerima derma makanan. Para pertapa telanjang ini memakai kain untuk menutupi bagian depan tubuh mereka yang juga menutupi mangkuk makanan mereka. Para rahib laki-laki lalu memuji para Nigaṇṭha ini karena masih menutupi bagian tubuh mereka dan tidak benar-benar telanjang, namun para Nigaṇṭha mengatakan mereka menggunakan kain bukanlah untuk menutupi bagian depan tubuh mereka melainkan untuk menutupi mangkuk makanan. Mengapa mereka melakukan hal itu? Bagaimana pendapat Buddha tentang kelakuan para Nigaṇṭha ini?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 311-319 dari Kelompok Stanza tentang Neraka (Nirayavagga) dan stanza 320-322 dari Kelompok Stanza tentang Naga (Nagavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Kelas ini merupakan kelas terakhir untuk penjelasan tentang Kelompok Stanza tentang Serbaneka (Pakiṇṇakavagga).

Verse 285 Cut off your affection in the manner of a man who plucks with his hand an autumn lotus. Cultivate only the path to peace, Nibbana, as made known by the Exalted One.(Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#285

Saat berada di Wihara Jetavana, Buddha dan para murid-Nya sempat difitnah oleh sekelompok pertapa bahwa mereka telah membunuh seorang pengembara fakir perempuan yang bernama Sundarī. Bagaimana kejadian sebenarnya? Mengapa Buddha dan para murid-Nya bisa mengalami buah kamma buruk seperti ini?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 305 dari Kelompok Stanza tentang Serbaneka (Pakiṇṇakavagga) dan 306-314 dari Kelompok Stanza tentang Neraka (Nirayavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Kelas ini merupakan kelas terakhir untuk penjelasan tentang Kelompok Stanza tentang Serbaneka (Pakiṇṇakavagga).

Saat saudagar kaya Anāthapiṇḍika mengundang Buddha dan para murid-Nya untuk menerima dana makanan untuk esok hari di kediamannya, Buddha menolak dengan mengatakan bahwa Beliau telah menerima undangan dari putri Anāthapiṇḍika yang bernama Cūḷasubhadda. Mendengar hal itu Anāthapiṇḍika kaget karena kediaman putrinya berjarak sangat jauh dari tempat Buddha saat itu. Bagaimana cara Cūḷasubhadda mengundang Buddha? Bagaimana Buddha dan para murid-Nya pergi ke kediaman Cūḷasubhadda?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 303-305 dari Kelompok Stanza tentang Serbaneka (Pakiṇṇakavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Kelas ini merupakan kelas terakhir untuk penjelasan tentang Kelompok Stanza tentang Serbaneka (Pakiṇṇakavagga).

Seorang umat perumah tangga yang bernama Citta beserta tiga ribu pengikutnya menempuh perjalanan yang jauh untuk bisa berdana kepada Buddha dan para murid-Nya. Citta berdana selama 1 bulan dan juga memberi makan kepada 3000 pengikutnya. Kendati demikian, bahan makanan di kereta-kereta miliknya tidak pernah berkurang dan selalu terisi penuh. Mengapa bisa demikian? Apakah ini karena Citta berdana kepada Buddha?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 296-303 dari Kelompok Stanza tentang Serbaneka (Pakiṇṇakavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Verse 283 Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O monks! Verse 284 For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother.(Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#283

Sebagai kelas penutup di tahun ajaran 2022/2023 ini, Ashin Kheminda menjelaskan tentang pentingnya pengetahuan Abhidhamma dalam menunjang pemahaman kita terhadap ajaran Buddha, termasuk memahami isi Suttanta. Dalam kesempatan ini beliau menjelaskan salah satu stanza di Dhammapada yaitu stanza ke-69 yang ada di Kumpulan Stanza tentang Orang-Orang yang Bebal (Bālavagga) dari sudut pandang kamma dan buahnya menurut Abhidhamma.

Renowned meditation teacher, Joseph Goldstein, shares timeless insights on the mind, suffering, and the heart of why we meditate.This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/insighthour and get on your way to being your best selfIn this episode, Joseph Goldstein offers his perspective on:The many reasons why we meditateHow we all filter our experiences through our own particular conditioning and background Unpacking the Dhammapada's teaching: “Mind is the forerunner of all actions”Using meditation to understand the patterns and nature of our own mindsStrengthening mental stability and inner resilience through practiceCultivating present-moment awareness instead of being swept away by emotionsConsidering what qualities of heart and mind are being cultivated in all that we doA powerful reminder: Don't waste your suffering—transform pain into wisdomDeepening insight into the impermanent nature of all experiencesThe difference between attachment and commitment The Buddhist concept of nonself and freeing our minds from identificationThis recording from Spirit Rock's April 2025 Insight Meditation retreat was originally published on Dharmaseed.“We meditate to come out of confusion, to come out of all our habitual reactions into a space of greater wisdom, of greater clarity. We begin to see much more clearly what actually is going on in our experience rather than being lost in it. We begin to see what it is that's shaping our lives.” – Joseph GoldsteinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Seorang pedagang kaya raya yang bernama Mahādhāna bersama dengan rombongannya tidak dapat melewati sungai yang sedang meluap dan terjebak di pinggir sungai selama tujuh hari. Kemudian si pedagang memutuskan untuk menghabiskan barang-barang bawaannya dengan tinggal di pinggir sungai selama musim hujan, dingin dan panas. Saat Buddha mengetahui pemikiran dari pedagang tersebut, Buddha lalu tersenyum. Seperti yang kita ketahui, Buddha tidak akan tersenyum untuk alasan duniawi. Lalu apa hal yang membuat-Nya tersenyum?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 286-289 dari Kelompok Stanza tentang Jalan (Maggavagga) dan Stanza 291-295 dari Kelompok Stanza tentang Serbaneka hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Setelah kembali dari Vesali, Buddha menerima berbagai cara penghormatan dari para dewa, brahma, naga, dan manusia. Penghormatan yang besar seperti ini bukan dikarenakan oleh kekuatan Buddha di saat ini namun merupakan buah dari kebajikan kecil yang dilakukan oleh-Nya di masa lampau. Apa kebajikan yang telah dilakukan oleh Beliau di kehidupan sebelumnya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 286-289 dari Kelompok Stanza tentang Jalan (Maggavagga) dan Stanza 290 dari Kelompok Stanza tentang Serbaneka hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

"...O let us live in joy, although having nothing! In joy let us live like spirits of light!.."This week, I'm reading a quote from the Dhammapada, written down in the 1st century BC. Reflection questions:First, when was the last time you stepped back to view the greater horizon of your mission? Maybe it's time to do that again—to reconnect with the love, health, peace, and joy of what you get to fundraise for.Second, think about your donors. Who are the people you could share that joy with—not to cultivate, ask, or steward them, but simply to have a conversation filled with genuine excitement about your mission? Who's coming to mind right now?Reflection on quote:I read a reflection on generosity from various world religions and science.  One insight comes from Buddhism in how we show up in the spaces where we work.Working with nonprofits across every sector imaginable—from arts and culture to human services, conservation to animal welfare—never gets old. My reaction is always the same: "You get to do what and raise money for that? Your mission is incredible!" When people ask what I do for work, I find myself talking about the amazing missions I get to support rather than fundraising tactics or strategies.Here's what I've noticed: we get so laser-focused on the next campaign deadline or goal that we lose sight of the bigger picture. That tunnel vision weighs us down and leads straight to burnout. But when we step back and look at the greater horizon of our work, something shifts. We remember that we're bringing love, health, peace, and joy to our communities.Think about it—you're living out love through arts, culture, or historic preservation. You're creating health for clients, communities, and people in your care. You're building peace for those in conflict or helping people find safety. And you're cultivating joy through the abundance of generosity, giving donors the chance to experience that same deep satisfaction.This work has entered the public domain.What do you think? Send me a text. To explore fundraising coaching deeper and to schedule an exploratory session, visit ServingNonprofits.com.Music credit: Woeisuhmebop

Di zaman Buddha Gotama, terdapat seorang rahib laki-laki yang Bernama Poṭṭhila, beliau adalah seorang rahib laki-laki yang berpengetahuan Dhamma dan mampu mengajarkan kepada 500 rahib laki-laki lainnya. Akan tetapi, kendati menguasai pariyatti, setiap kali sesepuh Poṭṭhila menghadap dan memberikan penghormatan kepada Buddha, Buddha selalu memanggilnya sebagai Poṭṭhila yang tidak berguna. Mengapa Buddha melakukan hal itu? Apa tujuan dari Beliau?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 282-285 dari Kelompok Stanza tentang Jalan (Maggavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Gil Fronsdal reflects on Anicca, the Buddhist teaching often translated as impermanence, and offers a more precise lens for Western minds to understand its meaning.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Gil offers wisdom on:How to create inner conditions that support the natural arising of wisdomUnderstanding inconstancy as a flow of coming and going, not a fixed state of changeA powerful fable: The Emperor of China's quest for a painting that embodies peace and wisdomCalming the agitated, restless mind through meditation and mindful awarenessDiscovering true peace and safety within ourselves, rather than chasing it in the external worldThe value of noticing the flow of change and where our minds are caughtKnowing that it is not just the world that constantly changes, but also our perception of the worldFloating in the river of change rather than trying to swim against itSeeing Anicca through the lens of insight meditation About Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed.org"The mind is like a waterfall, furious and violent. There's not much peace in it. In that state, there's not much wisdom, not much clarity. This is one of the functions of meditation: to help us quiet the mind, settle it, and show the mind that there is an alternative to being restless and agitated. Teach the mind that the safety that it's looking for is found within.” – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Saat sedang berjalan bersama Y.M. Lakkhana di daerah Bukit Gijjhakuta, Y.M. Mahamoggallana tersenyum setelah melihat sesosok hantu yang berkepala babi dan berbadan manusia. Diceritakan oleh Buddha Gotama bahwa hantu tersebut di kehidupan sebelumnya di zaman Buddha Kassapa merupakan seorang rahib laki-laki yang pintar memberikan ceramah Dhamma. Apa yang dilakukannya sehingga membuahkan kelahiran yang demikian? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 277-281 dari Kelompok Stansa tentang Jalan (Maggavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Pada awalnya Buddha mengajarkan para rahib laki-laki untuk tidak berbicara atau diam saat sedang menerima derma makanan, namun tidak halnya para pertapa dari aliran lainnya, mereka akan mengucapkan kata-kata yang penuh berkah kepada para penderma. Hal ini kemudian jadi perbincangan publik sehingga Buddha kemudian menetapkan bahwa para rahib laki-laki boleh mengucapkan kata-kata penuh berkah setelah menerima dana makanan. Hal ini tentu diprotes oleh para pertapa lainnya. Bagaimana cara Buddha menghadapi mereka?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 258-269 dari Kelompok Stanza tentang Orang yang Adil (Dhammatthavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Verse 282 Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase. (Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#282

Pada awalnya Buddha mengajarkan para rahib laki-laki untuk tidak berbicara atau diam saat sedang menerima derma makanan, namun tidak halnya para pertapa dari aliran lainnya, mereka akan mengucapkan kata-kata yang penuh berkah kepada para penderma. Hal ini kemudian jadi perbincangan publik sehingga Buddha kemudian menetapkan bahwa para rahib laki-laki boleh mengucapkan kata-kata penuh berkah setelah menerima dana makanan. Hal ini tentu diprotes oleh para pertapa lainnya. Bagaimana cara Buddha menghadapi mereka?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 258-269 dari Kelompok Stanza tentang Orang yang Adil (Dhammatthavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Saat sedang membabarkan Dhamma kepada lima umat perumah tangga, hanya ada satu yang mendengarkan dengan penuh perhatian, sedangkan yang lainnya ada yang tertidur, menatap ke langit atau menggambar di tanah dengan menggunakan jari tangannya. Mengapa reaksi mereka bisa berbeda dalam menerima Dhamma bahkan dari Buddha sendiri? Bagaimana dengan Anda?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 251-253 dari Kelompok Stanza tentang Noda-Noda (Malavagga) dan 255-257 dari Kelompok Stanza tentang Orang yang Adil (Dhammatthavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Para pertapa dari aliran lain terus mencegah miliuner Meṇḍaka untuk bertemu dengan Buddha dengan terus membicarakan kesalahan-kesalahan Buddha, namun akhirnya miliuner tetap berhasil mencapai tingkat kesucian yang pertama, bagaimana kisah lengkapnya?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 249-252 dari Kelompok Stanza tentang Noda-Noda (Malavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

07/13/2025, Gengyoko Tim Wicks, dharma talk at Green Gulch Farm. Gengyoko Tim Wicks explores cultivating joyful energy in times of crisis, with reference to Eihei Dogen Zenji and the Dhammapada.

Seorang rahib laki-laki yang bernama Cūḷasāri berkeinginan untuk mendermakan sebagian makanan yang beliau dapatkan dari umat perumah tangga kepada YM. Sāriputta, namun beliau terus berjalan dan menolak derma tersebut. Mengapa demikian?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 242-250 dari Kelompok Stanza tentang Noda-Noda (Malavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Verse 281 Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. Let him purify these three courses of action, and win the path made known by the Great Sage.(Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#281

Sesepuh Laludayi mengatakan kepada orang-orang bahwa mereka juga akan memuji dia, seperti halnya mereka memuji Y.M Sariputta dan Y.M Mahamoggallana, setelah mereka mendengarkan ceramah Dhamma darinya. Akan tetapi saat diminta untuk berceramah, sesepuh tidak mampu melakukannya? Mengapa bisa demikian?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 239-241 dari Kelompok Stanza tentang Noda-Noda (Malavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Verse 280 The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts—such an indolent man does not find the path to wisdom (Translated by Acharya Buddharakkhita) Our podcasts: https://podcast.sirimangalo.org/ How To Meditate Booklet: https://htm.sirimangalo.org/ Our Meditation Community and At-Home Meditation Course signup page: https://meditation.sirimangalo.org/ Our Website: https://www.sirimangalo.org/ Supporting This Work: https://www.sirimangalo.org/support Translations from: https://suttacentral.net/dhp273-289/en/buddharakkhita#280

I'm reading and talking about Ted Gioia's "Immersive Humanities Course," 52 weeks of World Classics.Before we start, though, we talk about graduation speeches...and share the graduation speech we wish we'd heard.Next, we journey from Western literature back to ancient China to explore two timeless texts: Lao Tzu's Tao Te Ching (c. 500 B.C.) and Sun Tzu's The Art of War (c. 400 B.C.), roughly contemporary with Confucius and Plato. After a lukewarm experience with Confucius' Analects in Week 4, we adjusted our approach to these aphoristic works, splitting each into five parts and interleaving them daily. While this didn't make reading easier, it encouraged comparisons between the two.The Tao Te Ching offers a serene philosophy of “the Way,” advocating a life of detachment and flow, like a leaf on a stream. Key insights include prioritizing essence over form (e.g., the space within walls over the walls themselves), embracing hands-off leadership, and avoiding rules or weapons that may incite vice or war. But it's passive: retreating rather than advancing in the face of evil feels challenging, especially compared to active resistance like Gandhi's. The Tao's detachment felt isolating, distinct from the interconnected self-emptying of the Dhammapada or Boethius' Christian-Stoic blend.In contrast, The Art of War is a ruthless manual of military strategy. Sun Tzu, who famously beheaded two concubines to prove his methods to King Ho Lu, emphasizes deception, swift victory, and avoiding prolonged conflict. Key takeaways: defensive measures prevent defeat but don't ensure victory; desperate soldiers fight hardest; and spies are a humane, cost-effective tool. We ponder the status of Sun's soldiers (free or enslaved?), recalling Herodotus' Spartan-Persian debates on free men's ferocity. The texts seem to clash: the Tao's passivity versus Sun's calculated control, though Sun's strategic setups might align with the Tao's inevitable flow.We noted a cultural contrast: Chinese texts lack the narrative epics of Western heroes like Odysseus or Gilgamesh, hinting at differing worldviews. Unlike Confucius' moral focus, neither text emphasizes goodness, which surprised us. Our Tao edition (Stephen Miller's) felt overly modernized, while our unannotated Art of War was dry but tactically insightful, especially for business or military studies. Pairing it with Herodotus or Machiavelli could be illuminating.Don't skip the music! Three albums each from the Beatles and The Rolling Stones...when was the last time you listened to one all the way through?Next week, we return to narrative with Apuleius' Golden Ass, explore Scott Joplin's ragtime, and admire van Gogh's art. LINKTed Gioia/The Honest Broker's 12-Month Immersive Humanities Course (paywalled!)My Amazon Book List (NOT an affiliate link)CONNECTTo read more of my writing, visit my Substack - https://www.cheryldrury.substack.com.Follow me on Instagram - https://www.instagram.com/cldrury/ LISTENSpotify - https://open.spotify.com/show/5GpySInw1e8IqNQvXow7Lv?si=9ebd5508daa245bdApple Podcasts -

Atula dan 500 pengikutnya berharap untuk mendengarkan Dhamma, lalu mereka pun pergi menemui para sesepuh murid Buddha, namun tidak ada satu pun ajaran dari para sesepuh ini yang dapat memuaskan mereka. Semua sesepuh dicela baik yang diam, yang mengajarkan Dhamma yang mendalam maupun yang singkat, bahkan mereka melaporkan hal tersebut kepada Buddha. Bagaimana caranya Buddha mengatasi hal ini? Apa nasihat Buddha kepada mereka?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 226-234 dari Kelompok Stanza tentang Kemarahan (Kodhavagga) dan stanza 235-238 dari Kelompok Stanza tentang (Malavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Saat mengunjungi alam surga, Sesepuh Mahāmoggallāna bertanya kepada para dewa yang memiliki tempat tinggal yang mewah, beliau bertanya tentang kebajikan yang telah mereka lakukan sehingga membuahkan kelahiran di alam dewa. Para dewa memberikan jawaban yang berbeda-beda. Ada satu dewa yang terlahir kembali di alam surga bukan karena memberi dalam jumlah banyak maupun karena mendengarkan Dhamma namun karena hanya memberi sedikit saja. Mengapa bisa demikian? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 221-222, dan 224-225 dari Kelompok Stanza tentang Kemarahan (Kodhavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Sirima yang terbakar oleh kecemburuan, menyiram mentega panas ke Upāsikā Uttarā, namun saat menyentuh tubuh Upāsikā Uttarā, mentega tersebut terasa seperti air dingin. Mengapa bisa demikian? Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 221-223 dari Kelompok Stanza tentang Kemarahan (Kodhavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Silakan mengikuti dengan penuh perhatian.

Di kelas sebelumnya Ashin Kheminda sudah menjelaskan bagaimana rasa kasih, rasa sayang, dan kegandrungan terhadap kenikmatan-indriawi dapat menimbulkan kesedihan dan rasa takut. Semua ini terjadi akibat adanya pelekatan yang tentu saja menyebabkan penderitaan. Lalu bagaimana caranya agar terbebas dari penderitaan ini?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 216-220 dari Kelompok Stanza tentang Hal-Hal yang Dicintai (Piyavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā). Kelas ini merupakan kelas terakhir tentang Kelompok Stanza tentang Hal-Hal yang Dicintai (Piyavagga).Silakan mengikuti dengan penuh perhatian.

Are we trying to find inner peace the wrong way?Gil Fronsdal discusses cultivating an all-inclusive awareness that embraces each experience and sensation without resistance or judgment.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Gil Fronsdal provides insights on:Figuring out what our life's pursuit is, and, if we are chasing the wrong thingsThe Buddha as a doctor of freedom, the inner life, the illness of sufferingHow child-like wellbeing and openness lead the Buddha to the path of freedom and the end of suffering Integrating adult stability with childlike openness, curiosity, and joyCultivating openness and inner strength when facing temptation, emotional pain, or adversityUsing mindfulness to expand awareness and include all aspects of our experiencePracticing nonjudgmental and non-discriminating awareness—welcoming all emotions, thoughts, and sensations equallyShifting focus from what we're mindful of to how we are being mindful The problem with hyperfixating on the self and identity This recording from Spirit Rock Meditation Center was originally published on DharmaseedAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma. “What I feel is most sacred in Buddhism is not something outside of you. Not a shrine, not a statue, not a text. But rather, what's most sacred is an awareness, your awareness, when it has nothing outside. There's nothing outside, nothing which is unacceptable for it, nothing which is shut out from it. Everything is allowed to be there in your awareness. When awareness is all-inclusive, with no outside, I think that's sacred.” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Gil Fronsdal explores why we suffer and how we can meet our suffering with a supportive presence for the benefit of ourselves and all beings. In this episode, Gil thoughtfully discusses:Becoming like a wise & peaceful snake, shedding our skin from time to timeHow mindfulness practice can contain the goal of cessation of greed, hatred, and delusionHow clinging creates emotional stress, mental pain, and spiritual sufferingNotice the “aah” of skillful action versus the “ouch” of unskillful action as we develop awarenessBeing present for the depth of suffering in the human heartBringing the qualities of the awakened mind in to meet our suffering and help us release itHelping our suffering feel safe and remembering that all suffering can be put to restThe ability to stay with our experiences without clinging and with a sense of wellbeing Meeting our suffering for ourselves and to show the way for othersPracticing mindfulness with sincerity, consistency, and heartfelt dedicationThis episode is sponsored by BetterHelp & Dharma Seed:Join Krishna Das, the most well-known voice of Bhakti chanting (Kirtan) in the West, and David Nichtern - a senior Buddhist teacher, founder of Dharma Moon, guitarist in Krishna Das' band, and producer of several of his albums - for a warm and engaging conversation about these two paths, their shared roots, and how they intersect in contemporary spiritual practice. Learn more about this FREE online gathering - THE HEART & MIND OF PRACTICE: BUDDHISM & BHAKTIToday's podcast is also brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.About Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed.orgNo matter what it is, suffering is always an activity that can be put to rest, that can stop. Suffering is not the deepest thing in you. It doesn't have to define you, it's not all of who you are." – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

I'm reading and talking about Ted Gioia's "Immersive Humanities Course," 52 weeks of World Classics.Reading a familiar text in a bigger reading list like this offers its own special challenges. I start with a little insight about what to do when that happens.I think the best way to talk about these very familiar books is to take them one at a time. Then I have some thoughts about translations (again) and reading in general. Genesis: This is a much longer book than you think! The story starts out very broad and then narrows to tell how God decides to work through a man named Abram. We then see how God continues to work through now-Abraham's family, through Isaac, Jacob and Joseph. None of these men are perfect, or even very heroic except possibly Joseph, but God uses them anyway. Genesis is different than the other very old texts (religious and otherwise) we've read in this schedule, and it's certainly quite different than the Greek philosophy. We see a God who is personal and emotional, capable of anger and also great love, and who is both all-powerful and yet interested in every individual in the entire world.Ecclesiastes: This is a poem of sorts, and you definitely know part of it because of the Byrds' “Turn Turn Turn.” The main character, the Preacher (likely King Solomon), reflects at the end of his days on “What's it all for?” He never settles on a real answer but reflects on how to live, so in its themes it is a lot more like Plato or Aristotle. It's not didactic like Confucius' Analects. It feels a lot more like the Dhammapada, but less fatalistic and actually lovelier in its construction. I think the weariness of Ecclesiastes speaks to the human condition, common across time and geography.Matthew: The first Gospel opens with Jesus' genealogy through Joseph, and I think Matthew's emphasis as he relates the story of Jesus' life is on the fact that the very people who should have been most willing to hear the message did not. Matthew is rooted in Jewish scripture, continually quoting prophets as he relates Jesus' ministry. The book starts with three chapters known as the Sermon on the Mount, which is harder to read straight through than I expected. It is a lot of sayings and aphorisms, not a lot of story, and you know by now how I feel about that. The book then moves into more narrative as the miracles increase in type and scope, leading to the crucifixion. The teachings from Jesus and Matthew's own writing are aimed squarely at the Jewish leaders here, pointing out what they are missing and their refusal to see Jesus for who he is.Mark: This is the shortest Gospel, and I also think of it as the “immediately” Gospel. Mark uses that word at almost every transition from one scene to another, and it makes the book feel very action-oriented. I felt like Mark was sitting with me saying, “Let me tell you what happened!”Luke: Luke is not an eyewitness at all, and even opens the book up saying he has talked to lots of people so he can get an accurate history put down. Luke's always been my favorite for a variety of reasons...John: But I was wrong. John is the single best piece of writing I have read so far in this program. It is amazing. The entire book is crafted beautifully, and it's now my favorite Gospel. Also, it has the very best ending you could hope for. Read it.Romans: Okay, full disclosure, my Bible study group is doing Romans this year, walking slowly through Paul's longest letter. Coming to Romans after the previous readings, I was absolutely struck by the vigor of Paul's writing. It's energetic, masculine, wide-ranging and urgent. It is deeply personal in a way that none of the previous readings were. I loved reading it in one big chunk and offer reflections on how...

(Karuna Buddhist Vihara)