Podcasts about rahula

(Spirit Rock Meditation Center) Reflections on emptiness as taught by the Buddha (Bahiya, Rohitassa, Rahula). And how this reveals a deep and abiding compassionate kind of love for ourselves, all beings, and the world. Invitation to the Devas paritta chant with Dawn Scott at the beginning.

When we enter the path of practice, two paths open up simultaneously—first we have the path of what we think we are doing. This is the practice method, the conceptual framework, the spoken vow that we turn towards, that we make effort at, that we can talk about more or less.The other path is the path of what is actually happening. It is darker, more mysterious, often below the level of consciousness, embodied in our soma. This path is before words, before concepts and identification, its a path that is more like an open field, without any directions, markers or guardrails. The pathless path.When someone asked one of Dongshan's students—what does your teacher teach?The student replied: The dark way, the bird's path and the open hand.As we enter the dark moon time of the year, the period of late autumn/early winter where the nights are long and dark. I want to talk about the Dark Side of Enlightenment—the path of what's actually happening. To approach, we lean into story + metaphor and listen with our deeply secret minds, our innermost hearts.In the Zen tradition we celebrate the Buddha's Awakening in early December, as a culmination of the year of practice. When we tell the Buddha's story it is often told in the style of The Hero's Journey. Its a path of revelation, hard work, mastering techniques and the conquering of Maara.Another story, I find important to tell is the story of the Buddha's wife—Yasodhara.This story is from the Hidden Lamp, a collection of koans from the Buddhist Women Ancestors, the source of this story comes from the Sarvastivadin tradition.Yasodhara was Siddartha Gautama's wife. In one of the less well-known stories told about her life, Yasdohara (The Glorious One) and Siddartha had been married in many previous lifetimes. The night that Siddartha left home, Yasodhara had eight dreams that foretold his awakening, and so she encouraged him to leave. They made love before he left, and their son, Rahula, was conceived.For the next six years, Yasodhara remained pregnant with Rahula, and although she did not leave home, she traveled the same spiritual path and experienced the same difficulties as her husband Siddhartha. She gave birth to Rahula (Moon God in this particular story) on the full moon night of the Buddha's enlightenment. She prophesied that Siddhartha had awakened and that he would return in six years. Later, she and her son Rahula both became part of the Buddhist sangha.Yasodhara's path is the Yin to the Buddha's Yang way. It reminds us that in truth both are important, and make up the complete path of this life as spiritual practice.In Yasodhara's story we open to mysteries of dream, embodiment, pregnancy, intuition and birth. We learn about the patience of staying with, of trusting the unseen processes at work. We ripen through our devotion to life—the creative force alive in each of us.So, let's look a little closer at some of the teachings in Yasodhara's story.Yasodhara has a series of eight dreams.Dreams—where do they come from?These images that sometimes seem to ring of deep clarity— yet appear when we are in deep slumber, one with the night—seemingly unconscious. Dreams illuminate the dark, dark.How is it that information, awareness, insight, wisdom, deep feeling and profound experience can happen in the times when our conscious mind is deeply asleep, when we are seemingly unaware of our surroundings?Dream invites us to explore the nature of mind/consciousness. The relationship between sleep and wakefulness. What is your experience of dream? Have you ever had a dream of insight, clarity or deep feeling? Have you ever trusted information that came through a dream? Do dream images linger in your heart from time to time? What is dream?I'd love to hear your reflections to these questions. Feel free to leave a comment!Throughout the buddhist tradition, dream is used as a metaphor for the nature of phenomena, thoughts, sensations, feelings, experience. We say they are dream-like, in that they can't be grasped. If we try to hold onto a moment of experience, it slips away only to be filled with the ever presence of this.Yasodhara's path invites us to explore the nature of dream and sleep. To include the wisdom of the night, in this mysterious path of practice-awakening.Many speak of pregnancy as a time when intuition is heightened and dreams take on a visionary quality.Another line from her story says—although she never left home.What is home? We often refer to insight or breakthroughs in Zen practice as a homecoming. When I lived at the monastery, many people would talk about the monastery as feeling like their home. Spiritual practice can often open us up to our innermost home.Byron Katie's commentary to the Diamond Sutra is called A Mind at Home with Itself. I love this phrase. We can know this too. Our being deeply at home in itself.Mind resting in its own nature.Chozen Roshi would use the phrase—always at Home. This touches something about what Yasodhara knew or discovered. Something that we can know or discover. The path back home doesn't require that we go anywhere.Or, how could we leave it—its always right here.Yasodhara's path also reminds us of the quality of surrender and trust.In the dark, darken further—instructs the dao de jingAnd so, she does. She trusts the process of pregnancy, she carries the sacred embryo, her connection to the Buddha extends beyond space and time.This is something else we can learn from her story.There are times in our spiritual practice, when we don't know what is happening. It feels dark, regressive. Maybe we are physically tired or mentally fatigued. Maybe we simply can't make out what we are doing or our motivation feels low. Maybe we feel a call to surrender to the mystery or are in a period of great doubt. We are still connected to this path of awakening, the Buddha loves us, deeply.We don't talk about the love of the Buddha's and ancestors a lot in the Zen tradition. But its true. The Buddha loves us. Our awakened nature wants us to wake-up, to realize ourselves.My teacher Hogen Roshi would say, the dark times are when our vows go the deepest.Chozen Roshi would encourage me to pray to the Buddhas and Ancestors whenever I hit periods of doubt, confusion or fear. The Buddhas and Ancestors are always available to offer support or guidance, she would say. You just have to ask. At other times she would say, We can't do this practice alone, ask the Buddhas and Ancestors for help.As we enter the period of winter, today, the solstice—the longest night of the year. May we remember that support and love is available always. May we discover the mind at home in itself. And nurture the seeds of awakening in everyone we meet.…Thanks for reading friends. This is an excerpt from a longer dharma talk, feel free to listen to the full talk, in it I also explore the archetype of the stone woman. I'm Amy Kisei. I am a Zen Buddhist Teacher, Spiritual Counselor, budding Astrologer and Artist. I offer 1:1 Spiritual Counseling sessions in the styles of IFS and somatic mindfulness. I also offer astrology readings. Check out my website to learn more.Below you can find a list of weekly and monthly online and in-person practice opportunities. I will be traveling to Oregon in February and will be facilitating three events of varying lengths, while I am there (most of which are taking place at Great Vow Zen Monastery.) Weekly Online Meditation EventMonday Night Dharma — 6P PT / 9P ET Join weekly for drop-in meditation and dharma talk. Feel free to join anytime. Event last about 1.5 hours. ZOOM LINKMonthly Online Practice EventSky+Rose: The Ritual of Being Lost on Sunday January 510:30A - 12:30P PT / 1:30P - 3:30P ETRSVPIn-Person in OregonFeb 1 — Sky+Rose Daylong Retreat: The Strange Garden of Desire (more information coming soon, save the date!)Feb 2 - 9 — Pari-Nirvana Sesshin: A Meditation Retreat exploring Life, Death & the UnknownFeb 13 - 16 — Emergent Darkness – A Creative Process, Parts Work and Zen RetreatIn-Person in Ohio (See Mud Lotus Sangha Calendar for weekly meditation events, classes and retreats)Thanks for reading Earth Dreams! This post is public so feel free to share it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit amykisei.substack.com/subscribe

Riflessioni di Ajahn Jayasaro su un aneddoto di Samanera Rahula come spunto per parlare della menzogna

This Dharma Talk was given by the Reverend Jay Rinsen Weik Roshi at the Buddhist Temple of Toledo on October 8, 2023. In this talk, Rinsen Roshi continues his discussion of the Majjhima Nikāya Maharahulovada Sutta, The Greater Discourse of Advice to Rāhula. If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.

This teisho was given by the Reverend Jay Rinsen Weik Roshi at the Buddhist Temple of Toledo on October 7, 2023. In this talk, Rinsen Roshi teaches the Majjhima Nikāya Maharahulovada Sutta in which the Buddha advises his son Rahula to "develop meditation that is like the earth." If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.

Bright on Buddhism - Rhinoceros Sutra - Join us as we read and discuss the Khaggavisana Sutta, also known as the Rhinoceros Sutra. Resources: https://www.dhammatalks.org/suttas/KN/StNp/StNp1_3.html; Rahula, Walpola; Asanga (2001). Abhidharma Samuccaya: The Compendium of Higher Teaching. Jain Publishing Company. pp. 199–200. ISBN 978-0895819413.; Salomon, Richard G.; Glass, Andrew (2000). A Gāndhārī Version of the Rhinoceros Sūtra: British Library Kharoṣṭhī Fragment 5B. University of Washington Press. ISBN 978-0-295-98035-5.; Thanissaro Bhikkhu (1997). "Sutta Nipata I.3, Khaggavisana Sutta: A Rhinoceros Horn". Retrieved April 14, 2015.; Jones, DT (2014). "Like the Rhinoceros, or Like Its Horn? The Problem of Khaggavisāṇa Revisited". Buddhist Studies Review. 31 (2): 165–178. doi:10.1558/bsrv.v31i2.165. S2CID 56273378.; Norman, KR (1996). "Solitary as Rhinoceros Horn". Buddhist Studies Review. 13 (2): 133–142. doi:10.1558/bsrv.v13.i2.8762 Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha ⁠https://discord.gg/tEwcVpu⁠! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

In this Dhamma talk at IBMC on 6/16/24, Subodha discusses the Buddha's fear and discontent that made him leave his home and become a renunciant. There is a brief summary of the Buddha's lesson to his son, Rahula, and how this lesson aligns with the factors for becoming a stream-enterer.

This is a recording from Cross River Meditation Center in Frenchtown, New Jersey. Our Dhamma classes are streamed live via Zoom on Tuesday at 7:15 pm and Saturday at 8:30 am Eastern Us Time. Join Live Through your web browse: https://zoom.us/j/9083919079  Join Live Through your Android device here: Zoom Android App  Join Live Through your IOS device here: Zoom IOS Ap   There are guided Jhana meditations, more than 300 restored Suttas and 800 Dhamma class recordings at Becoming-Buddha.com Each Dhamma class will have a Jhana meditation session followed by a Dhamma talk and Sangha discussion. We conclude with mindfulness of Metta.   New audio and video recordings are posted typically within twenty-four hours post-class:   Podcast/Audio Archive   Video Archive   If you are subscribed to our Podcast on Podbean or iTunes, you will receive notifications when new episodes are posted.   To schedule private, individual, or group Dhamma instruction via video conference please Email Cross River Dhamma To continue to develop and share the Buddha's timeless wisdom and preserve the legacy of our friend and teacher John Haspel, we offer weekly classes, both online and in person, both residential and local retreats, and our website with its extensive video and audio archive.  None of this would be possible without your support and donations.  Please continue to support us by donating here: Support Becoming-Buddha.com

NOTE: Errors in this episode mentioned at the bottom of the description. --------------------------------------------------------------------------------- Have we made progress compared to those who preceded us? Are we better than them? Materially, no doubt. We have iPhones, drive EVs, fly in hours to different places on the planet. Socially? The jury isn't out, yet. So was the case for the Mauryan rulers of Magadha compared to other dynasties of Magadha. We could say similar things when we compare Magadha to the Age of Mahajanapadas, Early Vedic Age and the Indus Valley Civilisation. Don't forget to leave a rating and let us know how you gauge our podcast. Do send us your valuable feedback on timesofhistories@gmail.com Corrigendum: Ashoka's children who went to Sri Lanka to spread Buddhism were Mahendra and Sanghamitra. Mahendra was incorrectly mentioned as Rahula. In history, Rahula was the son of Siddhartha Gautam(Buddha). --- Send in a voice message: https://podcasters.spotify.com/pod/show/history0/message

Hurvitz–Lotus Sutra–part 26. Prophecy for Rahula and Ananda. A short chapter completing the first part of this sutra to convey the ominous leap of teachings from future promise to awakening in this life for all beings. E-books - “Buddhism Reference Volume 2” - available at  Threefoldlotus.com/home/Ebooks.htm

Bright on Buddhism Episode 67 - What are the Pratyekabuddhas? What is their status in the canon? How ought we understand them? Resources: Kloppenborg, Ria (1974). The Paccekabuddha: A Buddhist Ascetic, Brill, Leiden, Netherlands; Anālayo, B. (2010). Paccekabuddhas in the Isigili-sutta and its Ekottarika-àgama Parallel, Canadian Journal of Buddhist Studies 6, 5-36; The Paccekabuddha: A Buddhist Ascetic A Study of the Concept of the Paccekabuddha in Pali Canonical and Commentarial Literature by Ria Kloppenborg; Solitary & silenced is the Pacceka-Buddha! by Samahita Thera @ What-Buddha-Said.net; Pacceka Buddha in Dictionary of Pali Proper Names; Piyadassi Thera (1999–2012), MN 116: Isigili Sutta "The Discourse at Isigili", as published on Access to Insight; Perrett, Roy W. “The Bodhisattva Paradox.” Philosophy East and West 36, no. 1 (1986): 55–59. https://doi.org/10.2307/1398508.; GRANOFF, PHYLLIS. “THE MIRACLE OF A HAGIOGRAPHY WITHOUT MIRACLES: SOME COMMENTS ON THE JAIN LIVES OF THE PRATYEKABUDDHA KARAKAṆḌA.” Journal of Indian Philosophy 14, no. 4 (1986): 389–403. http://www.jstor.org/stable/23445493.; Buswell, Robert E., ed. 2004. Encyclopedia of Buddhism. New York: Macmillan Reference, USA.; "pratyekabuddha." In The Princeton Dictionary of Buddhism, edited by Robert E. Jr. Buswell, and Donald S. Jr. Lopez. Princeton University Press, 2013. https://proxy2.library.illinois.edu/login?url=https://search.credoreference.com/content/entry/prdb/pratyekabuddha/0?institutionId=386; Nakamura, Hajime. Indian Buddhism: A Survey With Bibliographical Notes. 1999. p. 189; Charles Eliot, Hinduism and Buddhism, 3 Volumes, London, 1922, I 344–5 "Pacceka Buddha".; Kloppenborg , Ria (1983). The Paccekabuddha: A Buddhist Ascetic A Study of the Concept of the Paccekabuddha in Pali Canonical and Commentarial Literature, The Wheel Publication No. 305–7, Kandy, Sri Lanka: Buddhist Publication Society; Ayacana Sutta: The Request (SN 6.1) translated from the Pali by Thanissaro Bhikkhu @ Access to Insight; Boin-Webb, Sara (tr). Rahula, Walpola (tr). Asanga. Abhidharma Samuccaya: The Compendium of Higher Teaching. 2001. pp. 199-200; Salomon, Richard; Glass, Andrew (2000). A Gāndhārī Version of the Rhinoceros Sūtra: British Library Kharoṣṭhī Fragment 5B. University of Washington Press. p. 10,13. ISBN 978-0-295-98035-5.; Khenpo Konchog Gyaltsen Rinpoche, "Jewel Ornament of Liberation." 1998, pp. 51-53 Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

(Insight Meditation Society - Forest Refuge) After a fifteen minute period of silent practice, the reflections on developing a mind like air and like space were presented.

Pea kolmkümmend aastat laulupidudel dirigeerinud Lydia Rahula teeb seda ka nüüd, "Püha on maa" kontserdil ühendkooride ees.

In this talk, Mary reflects on the Buddha's instruction to his son Rahula about the importance of truthfulness. He says that once you're capable of lying, there is no evil you cannot commit. This is a strong statement but underlies the Buddha's teaching that being fully present with reality is the path to freedom. Lies and delusion are how we disconnect ourselves and others from the way things really are and should be avoided at all cost.Recorded June 11, 2023 in the virtual worldVisit Mary's website for more info on classes and teachings.

(Cloud Mountain Retreat Center) Using the Buddha's advice to his son, Rahula, on developing different types of meditation, starting with meditating on the earth element internally and externally, and meditating "like the earth."

Bright on Buddhism Episode 60 - Who is Rahula? What role does he play in the texts? How does this role change over time? Resources: Crosby, Kate (2013), "The Inheritance of Rāhula: Abandoned Child, Boy Monk, Ideal Son and Trainee", in Sasson, Vanessa R. (ed.), Little Buddhas: Children and Childhoods in Buddhist Texts and Traditions, Oxford University Press, pp. 97–123, ISBN 978-0-19-994561-0; Vanessa R. Sasson; Franz Metcalf (26 April 2018). "Buddhist Views of Childhood". Oxford Bibliographies. doi:10.1093/OBO/9780199791231-0073.; Hazzra, Kanai Lal (1995), The Rise and Decline of Buddhism in India (PDF), Munshiram Manoharlal Publishers, ISBN 978-81-215-0651-9; Meeks, Lori (27 June 2016), "Imagining Rāhula in Medieval Japan" (PDF), Japanese Journal of Religious Studies, 43 (1): 131–51, doi:10.18874/jjrs.43.1.2016.131-151, archived (PDF) from the original on 5 November 2018; Nakagawa, Yoshiharu (2005), "The Child as Compassionate Bodhisattva and as Human Sufferer/Spiritual Seeker: Intertwined Buddhist Images", in Yust, Karen-Marie; Johnson, Aostre N.; Sasso, Sandy Eisenberg; Roehlkepartain, Eugene C. (eds.), Nurturing Child and Adolescent Spirituality: Perspectives from the World's Religious Traditions, Rowman & Littlefield Publishers, pp. 33–42, ISBN 978-1-4616-6590-8; Ohnuma, Reiko (2012), Ties That Bind: Maternal Imagery and Discourse in Indian Buddhism, Oxford University Press, ISBN 978-0-19-991567-5; Penner, Hans H. (2009), Rediscovering the Buddha: The Legends and Their Interpretations, Oxford University Press, ISBN 978-0-19-538582-3; Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Margus Kamlat & Bert Järvet

Es geht die buddhistische Geschichte, dass der Sohn Buddhas, Rahula, seinem Vater Fragen zur Meditationstechnik stellte. Besonders interessierte den jungen Mann die von seinem Vater praktizierte Atemtechnik. Buddha gab ihm zu verstehen, dass auch beim Atem die Vergänglichkeit allen Seins im Vordergrund seiner Auffassung steht. Deshalb, so der Lehrer aller Lehrer, solle Rahula einen „gelassenen“ Ansatz entwickeln, sich selbst dabei als eine andere Art von „Raum“ betrachten, in dem die Energie frei fliesst. Bei den Atemübungen selbst soll die „Gegenwärtigkeit“ jedes Atemzuges im Fokus stehen, den Geist und den Körper beruhigend, und aus der Ruhe Freude empfindend. Aus der Freude entwickelt sich weiterhin eine innere Sammlung, eine Befreiung des Herzens, die bei jedem Ein- und Ausatem sich zwangsläufig einstellen wird. Aus der oben angeführten Vergänglichkeit folgt, dass jeder Einatem und jeder Ausatem dem „Loslassen" gelten wird, dem Zulassen des Atems, aber auch der Ausschaltung des eigenen Egos dient. Auch solle er die Meditation der Güte, der Barmherzigkeit, der Freude für Andere und der Überwindung von Begierde widmen, um so Übel, Grausamkeit, Missgunst, Ich-Bezogenheit und das Anhaften an Menschen und Dinge zu überwinden. Nach den Elementen „Erde“, „Wasser“, „Wind“ und „Feuer“ gab der weise Vater dem Sohn den Rat, seine Bemühungen den Elementen unterzuordnen, bei der Meditation gelassen wie die „Elemente“ zu werden. Alles an deinem Körper gehört zum Erdelement, alles was an dir „fest“ ist bist aber nicht du, ist nicht deins, ist nicht dein „Selbst“. Auch was an dir aus Wasser besteht, dass bist nicht du, es ist nicht deins, nicht dein „Selbst“. Das Element des Feuers, dass dich von innen heraus verzehrt, bist auch nicht du, ist nicht deins, ist nicht dein „Selbst“. Und die Winde, die durch deinen Körper laufen, die sind ebenfalls nicht du, sind nicht deins, nicht dein „Selbst“. Folge diesem Rat, und keine unangenehmen, oder angenehmen Begebenheiten werden in dein Herz eindringen. Dabei nachdenken, nachsinnen, überlegen, oder die "Mitte suchen“, all solche Überlegungen sollten beim Beginn der Meditation abgeschlossen sein, die aufkommende Gelassenheit schiebt alle aufkommenden Gedanken einfach zur Seite. Dann spüre den Atemzügen nach, wie sie durch Nase oder Mund in den Körper strömen und ihn weiten, um dann wieder den Weg aus deinen Körper zu finden. Schenke deinem Körper die Aufmerksamkeit, die er verlangt, sei achtsam in der Meditation, aber übe auch mit Kraft und Stärke. Die Vergänglichkeit ist prägend für alle Wesen, umarme sie, und deine Gedanken werden ruhig. Copyright: https://shaolin-rainer.de Bitte laden Dir auch meine App "Buddha-Blog" aus den Stores von Apple und Android.

Fearlessness is much talked about in Buddhism, particularly the idea of becoming fearless. In this episode we look at that which causes us fear, antidotes to fear, and tapping into our own bravery.  It's important to begin a discussion on fear according to Buddhism, to understand that Buddha distinguished between skillful fear and unskillful fear. Skillful fear can be a helpful tool to motivate us towards skillful action, like a person who sees a train barreling down the track and feels fear of sitting on the tracks. If the fear is unskillful, however, it leads us to unskillful action instead. This episode explores unskillful fear and how to overcome it.     When we look at things which cause us unskillful fear, they range from: fear of things which may or may not happen  fear of the unpleasantness of things which will happen, like aging  fear for those we love    The Story of Mara Trying to Frighten the Buddha's Son    “While residing at the Jetavana monastery, the Buddha uttered Verses (351) and (352) of this book, with reference to Mara who had come to frighten Samanera Rahula, son of Gotama Buddha.   On one occasion, a large number of monks arrived at the Jetavana monastery where Buddha was staying, together with his followers and his son, Rahula. To put up the guest monks Rahula decided to go and sleep near the door, just outside the chamber of the Buddha. Mara, representing a devil figure, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."   Then the Buddha spoke in verse as follows:   Verse 351: He who has attained arahatship [Buddhahood] is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him).     Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a  great man."   References and Links   Buddha (1986).The Dhammapada: Verses and Stories. Translated by Daw Mya Tin, M.A. (Website). Edited by Editorial Committee, Burma Tipitaka Association Rangoon. Courtesy of Nibbana.com. For free distribution only, as a gift of dhamma. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=351   Find us at the links below:    Facebook:https://www.facebook.com/Buddhismforeveryone Facebook Group:Join our private group at: https://www.facebook.com/groups/sanghatalk/ Instagram: https://www.instagram.com/buddhism.with.joann.fox

Approach to Pediatric Trauma Welcome to PICU Doc On Call, A Podcast Dedicated to Current and Aspiring Intensivists.I'm Pradip Kamat coming to you from Children's Healthcare of Atlanta/Emory University School of Medicine and I'm Rahul Damania, from Cleveland Clinic Children's Hospital. We are two Pediatric ICU physicians passionate about all things MED-ED in the PICU. PICU Doc on Call focuses on interesting PICU cases & management in the acute care pediatric setting so let's get into our episode.Welcome to our Episode today of a 7 yo M who presents to the PICU after a severe Motor Vehicle Accident.Here is the case presented by RahulA 7-year-old male child is admitted to the PICU after sustaining severe trauma. The patient was brought to the emergency department after a motor vehicle accident that involved an 18-wheeler truck & the family's car; in this severe accident the 7 yo was noted to be restrained however upon impact was ejected from the vehicle. He was unconscious and had multiple injuries, including a laceration on the head and bruising on the chest. The EMS was activated and the patient presented to the ED for acute stabilization. Upon examination, the patient was found to have a Glasgow Coma Scale score of 8, indicating a serious head injury. He had multiple bruises and abrasions on the chest and arms, and his pulse was rapid and weak. The patient was resuscitated with colloid and blood products, intubated, and transferred to the pediatric intensive care unit for further management.Notably, a CT scan of the head showed a skull fracture and a subdural hematoma. A chest X-ray showed multiple rib fractures and bilateral pulmonary opacities with no evidence of pneumothorax. The patient was also found to have a grade 2 liver laceration and a splenic injury. Pelvic x-ray and cardiac FAST exam were unrevealing.To summarize key elements from this case, this patient has:A traumatic brain injuryPulmonary contusions and is at risk for PARDSLiver and spleen injuryAnemiaPertinent negative includes: No pelvic injuries or injuries to great vessels in the chestRahul, let's approach the PICU medical management of this case based on a culmination of various guidelines published in the Pediatric Critical Care literature. Namely, let's use this case to dive deep into guidelines for:Traumatic brain injury (TBI)****Transfusion and Anemia Expertise Initiative (****TAXI)pediatric blunt liver and spleen injury management, are also known as the ATOMAC protocol, as well as general PICU management of acute trauma.As we take the management of this pediatric trauma patient in a systems-based fashion let's first go into the Management of Pediatric Traumatic Brain Injuries, can you start us off with some key management considerations?Based on the March 2019 TBI guidelines published in Pediatric Critical Care Medicine in 2019 (PCCM20(3S):p S1-S82, March 2019)This patient should have an ICP monitor or even an EVD placed for CSF diversion in consultation with the NS and trauma team. A CPP of at least >50 in our 7 yo patient and ICP < 20 mm Hg has been shown to improve outcomes and reduce mortality.Just as a quick review, CPP stands for cerebral perfusion pressure, which is the pressure that maintains blood flow to the brain. The formula for CPP is:CPP = MAP (mean arterial pressure) - ICP (intracranial pressure)Monitoring does not affect outcomes directly; rather the information from monitoring can be used to direct treatment decisions. Treatment informed by data from monitoring may result in better outcomes than treatment informed solely by data from clinical assessment. In short, it is important to have qualitative and quantitative data to optimize your decision-making.As we talked about ICP control is so crucial for

Bright on Buddhism Episode 54 - What is the Eightfold Path? What role does it play in Buddhist practice? How have understandings of it changed over time? Resources: Bodhi, Bhikkhu (1999). The Noble Eightfold Path: The Way to the End of Suffering. Retrieved 4 July 2006.; Carter, John Ross and Palihawadana, Mahinda; tr. Buddhism: The Dhammapada. New York: History Book Club, 1992.; Ñanamoli Thera (tr.) & Bhikkhu Bodhi (ed., rev.) (1991). The Discourse on Right View: The Sammaditthi Sutta and its Commentary Archived 10 October 2007 at the Wayback Machine (The Wheel Publication No. 377/379; includes translations of MN 9 and the associated commentary from the Papañcasudani). Kandy: Buddhist Publication Society. Retrieved 22 September 2007 from "Access to Insight" (1994).; Rahula, Walpola. What the Buddha Taught. New York: Grove Press, 1974. ISBN 0-8021-3031-3.; Rewata Dhamma. The First Discourse of the Buddha. Somerville, Massachusetts: Wisdom Publications, 1997. ISBN 0-86171-104-1.; Analayo, Bhikkhu (2011), "Right View and the Scheme of the Four Truths in Early Buddhism − The Samyukta-āgama Parallel to the Sammādimmhi-sutta and the Simile of the Four Skills of a Physician", Canadian Journal of Buddhist Studies (7); Anderson, Carol (2013). Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon. Routledge. ISBN 978-1-136-81325-2.; Bronkhorst, Johannes (1993). The Two Traditions of Meditation in Ancient India. Motilal Banarsidass Publ.; Bucknell, Rod (1984). "The Buddhist to Liberation: An Analysis of the Listing of Stages". The Journal of the International Association of Buddhist Studies. 7 (2).; Buswell, Robert E. (2004). Encyclopedia of Buddhism: A-L. Macmillan Reference. ISBN 978-0-02-865719-6.; Bhikkhu Bodhi (1998). The Noble Eightfold Path: Way to the End of Suffering (PDF). Buddhist Publication Society. ISBN 9789552401169.; Buswell, Robert E. Jr; Gimello, Robert M., eds. (1994). Paths to Liberation. The Marga and its Transformations in Buddhist Thought. Delhi: Motilal Banarsidass Publishers.; Williams, Paul (2000). Mahayana Buddhism: The Doctrinal Foundations. Routledge.; Gethin, Rupert (1998). Foundations of Buddhism. Oxford University Press.; Gethin, R.M.L. (2003) [1992]. The Buddhist Path to Awakening. OneWorld Publications. Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Bright on Buddhism Episode 50 - What are the 4 Noble Truths? What is their role in the doctrine? How have understandings of the 4 noble truths changed over time? Resources: Bhikkhu Bodhi (2000), The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya, Boston: Wisdom Publications, ISBN 0-86171-331-1; Bhikkhu Nanamoli (translator) (1995), The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya, Boston: Wisdom Publications, ISBN 0-86171-072-X; Bhikkhu Thanissaro (translator) (1997), Tittha Sutta: Sectarians (AN 3.61), retrieved 12 November 2007 {{citation}}: |last= has generic name (help) (See also Anguttara Nikaya); Feer, Leon, ed. (1976), The Samyutta Nikaya, vol. 5, London: Pāli Text Society; Walsh, Maurice (1995), The Long Discourses of the Buddha. A Translation of the Dīgha Nikāya, Wisdom Publications; Ajahn Sumedho (2002), The Four Noble Truths, Amaravati Publications; Ajahn Sucitto (2010), Turning the Wheel of Truth: Commentary on the Buddha's First Teaching, Shambhala; Bhikkhu Bodhi (1995a), "Preface", The Middle Length Discourses of the Buddha. A New Translation of the Majjhima Nikaya, Wisdom Publications; Bhikkhu Bodhi (2011), The Noble Eightfold Path: Way to the End of Suffering (Kindle ed.), Independent Publishers Group; Geshe Tashi Tsering (2005), The Four Noble Truths: The Foundation of Buddhist Thought, Volume I (Kindle ed.), Wisdom; Geshe Tashi Tsering (2006), Buddhist Psychology: The Foundation of Buddhist Thought, Volume III (Kindle ed.), Perseus Books Group; Rahula, Walpola (2007), What the Buddha Taught, Grove Press; Analayo (2013), "The Chinese Parallels to the Dhammacakkappavattana-sutta (2)", Journal of the Oxford Centre for Buddhist Studies, 5: 9–41; Analayo (2013b), Satipatthana. The Direct Path to Realization, Windhorse Publications; Anderson, Carol (1999), Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon, Routledge; Anderson, Carol (2003), "Four Noble Truths", in Buswell, Robert E. (ed.), Encyclopedia of Buddhism, Macmillan Reference Books, ISBN 978-0-02-865718-9; Bronkhorst, Johannes (1993), The Two Traditions of Meditation in Ancient India, Motilal Banarsidass Publ.; Bucknell, Rod (1984), "The Buddhist to Liberation: An Analysis of the Listing of Stages", The Journal of the International Association of Buddhist Studies, 7 (2); Kalupahana, David J. (1992), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited; Gethin, Rupert (1998), Foundations of Buddhism, Oxford University Press; Gethin, R.M. (2003), The Buddhist Path to Awakening, OneWorld Publications; Keown, Damien (2000), Buddhism: A Very Short Introduction (Kindle ed.), Oxford University Press; Williams, Paul (2008), Mahayana Buddhism: The Doctrinal Foundations, Routledge; Williams, Paul; Tribe, Anthony; Wynne, Alexander (2002), Buddhist Thought (Kindle ed.), Taylor & Francis; Anderson, Carol (2013). Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon. Routledge. ISBN 978-1-136-81325-2.; Bhikkhu Bodhi (1998). The Noble Eightfold Path: Way to the End of Suffering (PDF). Buddhist Publication Society. ISBN 9789552401169. Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://anchor.fm/brightonbuddhism/message

Un bouddhiste peut-il avoir des relations sexuelles ? Un bouddhiste peut-il avoir des relations sexuelles ? Bouddha avait un fils, Rahula. Avant son "éveil", Siddhartha Gautama vivait dans le nord de l'Inde comme fils d'une famille noble. Son père voulait l'éduquer pour qu'il devienne son successeur, c'est pourquoi il voulait l'isoler dans le palais et le garder auprès de lui. Pour ce faire, il aurait rendu la vie de son fils "aussi agréable que possible" et lui aurait fait rencontrer de jolies jeunes femmes. Cette pratique était courante à l'époque dans les milieux nobles, elle semble donc également plausible dans le cas de Bouddha. Selon les légendes, le père du Bouddha craignait déjà que son fils ne devienne moine (Brahma). Lorsque le Bouddha historique a été confronté à la réalité de la vie lors de ses excursions en dehors du palais, il a réalisé l'inutilité de ses actions passées. Vers l'âge de 29 ans, Bouddha a quitté sa famille et est d'abord devenu ascète, puis il s'est concentré sur la méditation. A cette époque (jusqu'à son "éveil" à l'âge de 35 ans), les contacts sexuels avec le sexe opposé étaient improbables. Après son "éveil", Bouddha a continué à enseigner aux hommes et aux femmes pendant 45 ans. Ce qui est sûr, c'est que le Bouddha a rédigé les lois du sangha pour la communauté monastique bouddhiste. Il était interdit aux moines d'avoir des contacts intimes avec le sexe opposé. Contrairement aux moines, les laïcs ne se voyaient pas interdire un tel contact. La question se pose donc de savoir si les bouddhistes (laïcs) ont le droit d'avoir des relations sexuelles en dehors du mariage ? À mon avis, oui ! Toutefois, un bouddhiste devrait toujours tenir compte des conséquences de ses actes, c'est pourquoi la règle devrait être : pas d'adultère et pas de débauche sexuelle. La sexualité nous est donnée, ce n'est pas quelque chose dont nous devons avoir honte. L'AMOUR EST UNE MALADIE FORMIDABLE - IL FAUT TOUJOURS ÊTRE DEUX DANS LE LIT - ROBERT LEMBKE - JOURNALISTE ET PRÉSENTATEUR DE TÉLÉVISION ALLEMAND - 1913 À 1989 Copyright : https://shaolin-rainer.de (Veuillez également télécharger mon application „Shaolin-Rainer" depuis les magasins Apple et Android) Veuillez nous noter sur Apple, Google ou Spotify podcast pour nous aider à promouvoir l'émission. --- Send in a voice message: https://anchor.fm/buddha-blog-francais/message

Is a Buddhist allowed to have sex? Can a Buddhist have sex? Buddha had a son, Rahula. Before his "awakening," Siddhartha Gautama lived as the son of a noble family in northern India. His father wanted to raise him to be his successor, so he shielded him in the palace and kept him with him. For this purpose, he is said to have made his son's life "as pleasant as possible", and also to have supplied him with several pretty young women. This was quite common in noble circles at that time, so it seems plausible in the case of Buddha. Also, according to the legends, the Buddha's father already feared at that time that his son could become a monk (Brahma). When the historical Buddha was confronted with the reality of life on his excursions outside the palace, he realized the futility of his previous actions. When he was about 29 years old, Buddha left his family and first became an ascetic, later he practiced meditation in a concentrated way. At that time (until his "awakening" at the age of 35) sexual contact with the opposite sex was unlikely. After his "awakening", Buddha taught both men and women for another 45 years. What is certain is that the Buddha drafted the laws of sangha for the Buddhist monastic community. Monks were prohibited from intimate contact with the opposite sex. Unlike monks, lay people were not prohibited from such contact. Therefore, the question arises, is it permissible for Buddhists (lay people) to have sexual relations outside of marriage? In my opinion, yes! However, a Buddhist should consider the consequences of his actions at all times, so the following should apply: no adultery and no sexual debauchery. Sexuality is given to us, it is nothing to be ashamed of. LOVE IS A GREAT DISEASE - TWO MUST ALWAYS GO TO BED AT THE SAME TIME - ROBERT LEMBKE - GERMAN JOURNALIST AND TELEVISION PRESENTER - 1913 TO 1989 Copyright: https://shaolin-rainer.de (Please also download my app "Buddha-Blog English" from the Apple and Android stores) Please rate us on Apple, Google, or Spotify podcast to help us promote the show

Oct 1, 2022 MN 61Ambalatthikarahulavado Sutta Advice to Rahula at Ambalatthika The Buddha gives advice to his son on what is important. It is unexpected advice but this is the Buddha. He warns Rahula to not do unwholesome acts. Drew Litchy leads his first on-site retreat of the year at Dhamma Sukha after being a Online Meditation guide for a number of years. The practice is TWIM or Tranquil Wisdom Insight Meditation with the object of Lovingkindness or Metta. Practicing in this way is based on the earliest Buddhist Suttas and leads to the ultimate supra-mundane state Nibbana. Where: Dhamma Sukha Meditation Center https://www.dhammasukha.org

Darf ein Buddhist Sex haben? Buddha hatte einen Sohn, Rahula. Vor seinem „Erwachen“ lebte Siddhartha Gautama als Sohn einer adligen Familie in Nordindien. Sein Vater wollte ihn zu seinem Nachfolger erziehen, weshalb er ihn im Palast abschirmte und bei sich behalten wollte. Zu diesem Zweck soll er seinem Sohn das Leben „so angenehm wie möglich“ gestaltet, und auch etliche hübsche junge Frauen zugeführt haben. Dies war zu jener Zeit in adligen Kreisen durchaus üblich, daher erscheint es auch im Falle Buddhas plausibel zu sein. Auch soll den Legenden nach der Vater Buddhas bereits damals befürchtet haben, dass sein Sohn ein Mönch werden könnte (Brahma). Als der historische Buddha auf seinen Ausflügen außerhalb des Palastes mit der Realität des Lebens konfrontiert wurde, erkannte er die Sinnlosigkeit seines bisherigen Handelns. Mit ca. 29 Lebensjahren verließ Buddha seine Familie und wurde zuerst Asket, später übte er sich konzentriert in der Meditation. Zu jener Zeit (bis zu seinem „Erwachen“ im Alter von 35 Jahren) waren sexuelle Kontakte zum anderen Geschlecht unwahrscheinlich. Nach seinem „Erwachen“ lehrte Buddha weitere 45 Jahre sowohl Männer als auch Frauen. Sicher ist, dass der Buddha die Gesetze der Sangha für die buddhistische Mönchsgemeinschaft entworfen hat. Mönchen war der intime Kontakt zum anderen Geschlecht untersagt. Anders als für Mönche wurde den Laien ein solcher Kontakt nicht untersagt. Es stellt sich daher die Frage, ob es Buddhisten (Laien) erlaubt ist, auch außerhalb der Ehe sexuelle Beziehungen zu unterhalten? Meiner Meinung nach ja! Jedoch sollte ein Buddhist die Auswirkungen seines Tuns jederzeit beachten, daher sollte gelten: kein Ehebrechen und keine sexuellen Ausschweifungen. Die Sexualität ist uns gegeben, sie ist nichts, weswegen wir uns schämen müssten. Liebe ist eine tolle Krankheit - da müssen immer gleich zwei ins Bett - Robert Lembke - Deutscher Journalist und Fernsehmoderator - 1913 bis 1989 Copyright: https://shaolin-rainer.de Bitte laden Sie sich auch meine App "Buddha-Blog" aus den Stores von Apple und Android.

(keywords) (slightly edited version) Teaching styles, translating, Rahula, wise reflection, relevant, rate of change, technology, political parties, blaming, wisdom, insight, supportive conditions, Awakening, illness, medicine, diet, exercise, instilling virtues, pejorative, virtue signalling, vitamin deficiency, gratitude, patience, forgiveness, generosity, kindness, integrity, sense of ‘I', identity, strong, stable, supple, Christian family, Prodigal Son, betrayal, forgiveness, Jesus on the cross, bickering, vicissitudes, reservoir, Kisa Gotami, mustard seeds, compassion, self-obsession, Devadatta, praise and gain, lick-spittle, intimidation, philosophical arguments, feeling enquiry, equanimity, generosity, counter-force for self-obsession, forgiveness, adding ill-will, contentment, Bhikkhuni Mahapajapati, modesty, contentment, frugality, effort, solitude, GP clinic, backlog, threatening, volatility, Mt Everest, past-life accumulations.

Buddha explains meditation The Buddhist story goes that the Buddha's son, Rahula, asked his father questions about the technique of meditation. The young man was particularly interested in the breathing technique practiced by his father. Buddha gave him to understand that also with the breath the transitoriness of all being is in the foreground of his conception. Therefore, according to the teacher of all teachers, Rahula should develop a "serene" approach, seeing himself as another kind of "space" in which energy flows freely. The breathing exercises themselves should focus on the "presentness" of each breath, calming the mind and body, and feeling joy from the calmness. From the joy further develops an inner collection, a liberation of the heart, which will inevitably arise with each inhalation and exhalation. From the above mentioned transitoriness it follows that every in-breath and every out-breath will be for "letting go", for allowing the breath, but also for eliminating one's ego. Also, he should dedicate the meditation to goodness, mercy, joy for others and overcoming desire, so as to overcome evil, cruelty, ill-will, ego-centeredness and attachment to people and things. After the elements "earth", "water", "wind" and "fire", the wise father advised the son to subordinate his efforts to the elements, to become serene in meditation like the "elements". Everything about your body belongs to the earth element, but everything that is "solid" about you is not you, is not yours, is not your "self". Also what consists of water in you, that is not you, it is not yours, not your "self". The element of fire that consumes you from within is also not you, is not yours, is not your "self". And the winds that run through your body are also not you, are not yours, are not your "self". Follow this advice, and no unpleasant or pleasant events will enter your heart. At the same time, think, ponder, or "seek the center", all such reflections should be completed at the beginning of the meditation, the arising serenity simply pushes all arising thoughts aside. Then trace the breaths as they flow through your nose or mouth into your body, widening it, and then find their way out of your body again. Give your body the attention it demands, be mindful in meditation, but also practice with power and strength. Impermanence is formative for all beings, embrace it and your thoughts will become still. A thought cannot awaken without awakening others - Marie Freifrau Ebner von Eschenbach - Austrian storyteller - 1830 to 1916 Copyright: https://shaolin-rainer.de (Please also download my app "Buddha-Blog English" from the Apple and Android stores)

Por que Rahula teme encontrar Vimalakirti

Rahula der Glückliche war niemand geringerer als Buddhas Sohn. Dafür wissen wir aber verdammt wenig von ihm...

(Insight Meditation Society - Forest Refuge) Based on the Buddha's instructions to Rahula, using the space elemental quality to find spaciousness and non-reactivity in the body, heart and mind

(Insight Meditation Society - Forest Refuge) Based on the Buddha's instructions to Rahula, using the space elemental quality to find spaciousness and non-reactivity in the body, heart and mind

(Insight Meditation Society - Forest Refuge) Based on the Buddha's instructions to Rahula, using the space elemental quality to find spaciousness and non-reactivity in the body, heart and mind

(Insight Meditation Society - Forest Refuge) Based on the Buddha's instructions to Rahula, using the earth's elemental quality to orient to steadiness and non-reactivity

139 - Safeguarding Rahula Storyteller: Venerable Miao Guang A young Rahula was sheltering in the restroom as his own room was occupied by a senior bhiksu. Little did he know that there was heading his way… Read the full story here: https://bodhilightfgs.blogspot.com/2022/04/139-safeguarding-rahula.html Illustration: Venerable You Cheng 有澄法 救護羅睺羅 一場大雨，年幼的羅睺羅因為自己的房間被比丘佔去了，只好躲在廁所裡裡頭。但他沒想到有一條猛蛇在廁所的方向遊著 點此閱讀故事全文: https://bodhilightfgs.blogspot.com/2022/04/139-safeguarding-rahula.html --- Send in a voice message: https://anchor.fm/bodhi-light-tales/message

Samyutta Nikaya Labhasakkara (17) Rahula (18) Lakkhana (19) by Ven Dhammavuddho

This is a reading of "The Buddhist Attitude of Mind", which is Chapter 1 of "What the Buddha Taught", by Walpola Rahula. Second revised edition 1974. Apologies for bad pronunciation. More readings on Alt Shift ZZZ: https://www.youtube.com/channel/UCB4HbwBLqKIwRUbAfKlGoDg Alt Shift X: https://www.youtube.com/AltShiftX Alt Shift X Podcast: https://www.youtube.com/channel/UCWW6C71HUEN5iBuX8qq5xxw Patreon: https://www.patreon.com/AltShiftX Twitter: https://twitter.com/AltShiftX

Reincarnation: a wise philosophy or nonsense? We attempt to answer that question and more as we look at some legends about Buddha. We look at Guatama Buddha's conversion, life, and death, the story of how Sumedha became a disciple of Buddha, and the tale of the six-tusked elephant. We also look at the nature of desire as the root of all evil, the popularity of Buddhism, and how Buddhism relates to other religions!  Follow us on Twitter! @UlmtdOpinions

Welcome back to the Sutta Meditation Series Podcast. Another session to accompany the third module in the Youth Dhamma Gradual Teachings series looking into Buddha's Gradual Instructions to Lay People on HEAVENLY REALMS (saggakathaṁ) In this additional session, we delve into THE BENEFIT OF REGRET & ASKING FORGIVENESS as an answer to questions around what can we do if we've transgressed or undertaken wrongdoing and how to possibly neutralise some of the unwholesome kamma. In this short session we examine: — the difference between a fool and a wise person when it comes to transgressions and wrongdoing — Buddha's teaching to Rahula of the importance of admitting wrongdoing, and a framework for doing so — the example of Venerable Sudhamma behaves poorly and must ask forgiveness of Citta, the Householder — how to ask forgiveness of the Triple Gem — as more of a preventative measure, developing the powers of shame (hiri) and fear of wrongdoing (ottappa) Some of the suttas that are mentioned directly or indirectly in this session: — Accaya Sutta (AN 3.4) — Ambalaṭṭhikarāhulovāda Sutta (MN 61) — Kusalākusalasamavisamapañha (Pli Tv Kd 11) — Sukkadhamma Sutta (Iti 42) — Vitthata Sutta (AN 5.2) — Anumāna Sutta (MN 15) — Vatthūpama Sutta (MN 7) — Karaṇīyametta Sutta (Sn 1.8) An electronic copy of the slide on "Asking forgiveness of the Triple Gem" has been posted (and pinned) to the Sutta Meditation Series Telegram channel (https://t.me/suttameditationseries/347). If you have any questions or comments regarding this talk, please email them to suttameditationseries[at]gmail.com or leave a voicemail message via anchor.fm A VIDEO of this FULL SESSION with presentation slides has been published to the Sutta Meditation Series YouTube Channel - https://www.youtube.com/watch?v=ePt0fVI8ZVA AND on Spotify as a video podcast. Blessings of the Triple Gem. Theruwan saranai --- Send in a voice message: https://anchor.fm/suttameditationseries/message

In this reading from the suttas, the monk Rahula receives advice from the Buddha. This sutta is the origin of meditation on the elements - earth, water, fire, air, and space. Each is defined, and the Buddha notes the dispassion of each... "Just as people throw clean things and dirty things on the earth, and the earth is not repelled, humiliated, and disgusted because of that, so too, Rahula, develop meditation that is like the earth; for when you develop meditation that is like the earth, arisen agreeable and disagreeable contacts will not invade your mind and remain. The sutta goes on to encourage all of us to develop mindfulness of loving kindness, compassion, altruistic joy, and equanimity, before ending with a summary of the steps of meditation on full awareness of breathing.