The Buddha has given a special Pali Recitation to protect the monks (or anyone) against snake bite, the Khandhaparitta.

The power of this protection rests mostly on developing loving kindness (Metta) to all the various kinds of snakes, and to all other animals and beings in general.

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A teaching on Dhammapada Verse 204 of the Buddha: Contentmet is the greatest wealth.How can we relate to our material posessions in a skillfull way, so that we use them for a good purpose rather than increasing our defilements?No matter how much you have - you can always want more and have the feeling that you haven't enough yet, even if you already have $ 1 billion. While someone with relatively simple material posessions can feel happy and content already.

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The Buddha says that every perfectly awakened one has a pair of monk disciples who are the most outstanding among all the several thousand Arahants (completely liberated disciples). The Buddha calls them "the pair of chief disciples, an excellent pair". For our Buddha the pair of chief disciples were Ven. Sariputta and Ven. Mahamoggallana.This is a Dhamma-Talk recollecting the life and the outstanding qualities of the disciple of the Buddha foremost in psychic powers, Ven. Maha Moggallana. The Buddha is teaching about psychic powers not as something mysterious, but as a part of his knowledge of the causality of the Universe and the citta (heart/mind) that he realized at his awakening. He is teaching how to develop them systematucally as part of his gradual training in Virtue, Samadhi (unification of the citta) and Wisdom. To do so one has to gradually develop the citta to a very high level of purity and peace. If you would like to know what your mind is capable of if you train it systematically - then this talk is for you...

"The Great Disciples of the Buddha" Series on YouTube:

https://www.youtube.com/playlist?list=PLbxbuMjfRsvyy3PUJe7FdOInpkw_3R8bu

"The Life of the Buddha" Series on YouTube:

https://www.youtube.com/playlist?list=PLbxbuMjfRsvxKRNGf2OpxFD322oyZzfWk

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The Buddha was not only perfect in knowledge and conduct and developed supreme purity, compassion, wisdom and liberation but he was also the unsurpassable trainer of trainable people and teacher of gods and humans and as supreme teacher he had the ability to guide others to awakening.

Just like the sun is not only bright and radiant only for itself, but also provides the energy for the entire ecosystem of the planet earth and all beings living on it - so too the Buddha didn't realize awakening just for his own benefit but illuminated the life of countless beings and lead them to liberation.

During the 45 years when the Buddha was teaching he led several 1000 people to the realization of Arahantship - the highest spiritual attainment and the same liberation that the Buddha himself had realized and he led several 10000 people to the first stage of awakening, after which they were secure to realize the goal in at least 7 more lifetimes (streamentry).

Also after the Buddha had passed away already his disciples continued to practice and realize his teaching in the last 2500 years up to the present day.Among all these noble disciples the Buddha mentions 41 monks, 13 nuns and 20 male and female lay disciples as so called "great disciples" with special outstanding qualities and encourages us to emulate them.

By recollecting them we can gain a deeper understanding what it means "to practice well", why they are worthy of respect, we can get to know their qualities, follow their example and enter into the stream of Dhamma and become noble disciples ourselves.

“Then there is the case where you recollect the Sangha: ‘The Sangha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types (of noble disciples) when taken as pairs, the eight when taken as individual types—they are the Sangha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’

At any time when a disciple of the noble ones is recollecting the Sangha, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Saṅgha. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma.

In one who is joyful, rapture arises. In one whose mind is enraptured, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.“Of one who does this, Mahānāma, it is said: ‘Among those who are out of tune, the disciple of the noble ones dwells in tune; among those who are malicious, he dwells without malice; having entered the stream of Dhamma, he develops the recollection of the Saṅgha.’"- The Buddha in Anguttara Nikaya 11:12

"The Great Disciples of the Buddha" Series on YouTube:

https://www.youtube.com/playlist?list=PLbxbuMjfRsvyy3PUJe7FdOInpkw_3R8bu

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The Buddha says that every perfectly awakened one has a pair of monk disciples who are the most outstanding amongall the several thousand Arahants (completely liberated disciples).

The Buddha calls them "the pair of chief disciples, an excellentpair". For our Buddha the pair of chief disciples were Ven. Sariputta and Ven. Mahamoggallana.

This Dhamma-Talk by Ajahn Moneyyo is recollecting the life and the outstanding qualities of the greatest disciple of the Buddha foremost in wisdom, Ven. Sariputta. Also called "The Dhamma-General" due to his great ability to teach, he exceeded in subtle insight into views and causality, in mastery of his mind and being able to enter deep stages of meditative absorption.

For more than 40 years he helped the Buddha by teaching the Dhamma to monastics and laypeople, by guiding the community of monks and by being a noble friend, teacher and example for them.

"As Sariputta is supreme in wisdom,

virtue and in peace,

even a monk who has gone beyond

at best can only equal him."

- The Buddha in Samyutta Nikaya 21:3

"The Great Disciples of the Buddha" Series on YouTube:

https://www.youtube.com/playlist?list=PLbxbuMjfRsvyy3PUJe7FdOInpkw_3R8bu

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https://www.youtube.com/playlist?list=PLbxbuMjfRsvxKRNGf2OpxFD322oyZzfWk

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Ajahn Dhammasiha talks about thoughts coming up while we're meditating.

How can we abandon unwholesome thoughts, and can we perhaps even use thoughts to further our meditation if they are of a wholesome nature.

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Ajahn Dhammasiha is asked about the meaning of Saddhanusari and Dhammanusari.

Both are considered 'Noble Individuals' by the Buddha, although they have not yet attained stream entry. However, their spiritual faculties have matured so much that they will definitely experience sotāpatti in this life, at the latest at death.

Their distinction is that one has an emphasis on the faith faculty ('saddh'indriya'), whereas the other one has wisdom ('paññ'indriya') as the driving force.

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Ajahn Dhammasīha describes monasteries of the Ajahn Chah tradition that he's going to visit on his travels from 13 May to 21 June.

Talking about the 'Incineration Toilets' they have installed at Skiptvet Monastery in Norway leads Ajahn onto a little sidenote about 'Asubha Bhāvanā', contemplating the unattractive nature of the human body.

Asubha is a very important meditation object, menitoned by the Buddha for example in the first section of the famous Satipaṭṭhāna Sutta (Sutta on the Foundations of Mindfulness), i.e. Kāyānupassana = Contemplation of the Body.

You can find Ajahn Dhammasīha's full travel schedule, and links to the monasteries he visits, here:

https://www.dhammagiri.net/post/ajahn-dhammasiha-travel-itinerary

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Travel Photos Ajahn Dhammasiha

https://travel-pics-ajahn-2.dhammagiri.net/

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There is no objectively 'right' of 'wrong' way how we perceive and experience the breath in Ānāpānasati (Mindfulness of In & Out Breath) meditation. Perception of internal phenomena is entirely subjective.

However, there are ways of perceiving and feeling the breath that are conducive to deepening our samādhi & insight, and there are other ways of perceiving that have the opposite effect.

Therefore, when doing breath meditation, we deliberately cultivate those perceptions and feelings that are helpful for us to deepen the meditiaton.

The Buddha in particular advised to feel and experience our whole physical body when doing Anapanasati, and to cultivate contentment, gladness, joy, rapture, bliss and happiness with every inbreath and every outbreath.

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Have you ever deliberately broken social conventions to follow your own true conviction?

We can't realize awakening by just following the norms and expectations of society.

Enlightenment, realizing the Dhamma, is a complete flip-over of all conventionality.

We have to become aware how much we're conditioned by what's conventionally expected from us by society and family.

Only once we're aware how much of our life we're doing not out of real conviction, understanding or insight, but simply due to following conventions, will we be able to transcend that conditioning and realize the Dhamma.

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Ajahn Dhammasīha cites the following short Pali quote at the beginning of his Dhamma Talk :

"Yena yena hi maññanti, tato taṃ hoti aññathā."

"By whatever they conceive, that is becoming otherwise."

= "Whatever they use as support for their illusion of identity, that is all changing and becoming otherwise"

(Majjhima Nikāya/Middle Length Discourses #113, "Sappurisa Sutta" / "Discourse on the Authentic Person")

In order to build up and maintain an illusion of self ('Entity View'/'Sakkāyadiṭṭhi'), we need prop ups. The self illusion has to be based on some foundation. In a profound sense, we try to make the five groups of clinging the foundation for our illusionary sense of self. On a more basic level, we use our name, title, degree, address, status symbols, knowledge, clothing, possessions, and so on as prop ups for our supposed identity.

But whether on the profound level, or in the more basic manifestations, all these prop ups are actually impermanent and unsatisfactory themselves, and thus any self illusion based on them is unstable and liable to collapse as well, leading to constant anxiety (vicikicchā saṃyojana) and desperate attempts to stabilize and sustain the delusion against the onslaught of impermanence. Which necessarily leads to a whole lot of suffering.

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