Ajahn Sucitto
The Buddha’s Awakening and release came through firm intent, and through rigorous inquiry into the roots of mental behaviour: something we can all practise.
Ajahn Sucitto
The Buddha’s Awakening and release came through firm intent, and through rigorous inquiry into the roots of mental behaviour: something we can all practise.
Ajahn Sucitto
Everything we experience is felt – it causes a movement of nervous energy. This stimulates consciousness and stirs the heart (citta). By managing and stopping consciousness, citta is purified and released.
An outline of the Dhamma culture that Ajahn Chah and the Forest Ajahns developed.
On the Full Moon Observance night of May, Ajahn Karuniko encourages the Cittaviveka community to not settle for attainments in only virtue, concentration or special experiences. He explains how insight and true knowledge, the heartwood of the tree, are what the Buddha wanted us to attain and thus know the end of suffering.
Using examples from his own practice, Ajahn Kaccana discusses how recognising our underlying motivations and character type can help us maintain long-term Dhamma practice directed towards the goal.
The Buddha’s recommendations about skilful speech.
Following the chanting of the Bhaddekaratta Sutta, ‘Verses on a Shining Night of Prosperity’, Ajahn Ahimsako offers encouragement as the Cittaviveka resident community transitions from the end of the winter retreat into a more active schedule. He illustrates how these changing conditions can be a way to reflect on how we interpret our experiences, and explains how true insight comes from an unshakeable knowing of whatever arises in the present moment.
As the Winter Retreat approaches its thee-month conclusion, Ajahn Kaccana presents the opportunity to investigate our relationship to the uncertainty of the world and suggests that the truest refuge can be found in our attitude towards this uncertainty and not in the world.
As Cittaviveka’s winter retreat draws to a close, Ajahn Cittapala reflects on the central role of right view in the Buddha’s teaching. She examines how all other path factors are influenced and dependant on right view, and examines how to distinguish between and develop its mundane and supramundane aspects.