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Six Senses Part 2 and Review

6 Senses Part 1

In Buddhism, “Killing” is defined by the technical mechanics of the mind, not by social laws. The unwholesome Kamma is complete only if five factors are present. This talk explores the deeper meaning of killing in relation to landscapes, nature, intention, and Theravāda teachings.

Bhante Subhūti delivers a Dhamma talk on the importance of refraining from deliberate lying (musāvāda), drawing from Majjhima Nikāya 61. The discourse uses the metaphor of an elephant protecting its trunk in battle to illustrate the Buddha's instruction to Venerable Rāhula on safeguarding truthfulness as a core aspect of sīla (morality) and the precepts.

Bhante Subhūti explains why Halloween is considered unwholesome in Theravāda Buddhism, showing how dressing up and acting can create future kamma and influence rebirth. He also shares how the power of mettā can truly protect one from fear and spirits.

Bhante Subhūti explains the meaning and background of one of the most famous Buddhist blessings, often chanted after a meal offering to the Saṅgha.

How I explain the Triple Gem to Westerners by relating it to Albert Einstein.

Exploring the meaning of Pāṭimokkha purity in Theravāda Buddhism.

Exploring how hiri (moral shame) and ottappa (fear of wrongdoing) support meditation as beautiful mental factors.

what is buddhist rainy season

Explains the beautiful mental factors from the Abhidhamma, focusing on hiri (moral shame) and ottappa (fear of wrongdoing).

Discusses the Buddhist perspective on whether there is a creator, explaining kamma as the driving force behind existence.

Applying the Beautiful. A talk on applying the 19 beautiful cetasikas from the Abhidhamma.

Bhante Subhūti recollects going for alms in Geneva, Florida and using mettā (loving‑kindness) as the basis for this practice.

Explains the traditional three‑part greeting among monks: paying respect, sharing merits, and offering mutual apologies with Pāḷi phrases.

An overview of the 39 other meditation subjects besides in‑and‑out‑breath meditation, including kasinas, asubha, recollections, brahmavihāras and immaterial jhānas.

Discusses the Theravada alms food collection process with video clips and references to suttas such as Itivuttaka 75 and the Culagosinga Sutta.

Explores the qualities needed for meditation development as listed in the first three stanzas of the Metta Sutta, showing their relevance beyond loving‑kindness practice.

Discusses the Dhammapada and its place within Theravada Buddhism.

Tells the story behind Dhammapada verse 118 about giving and receiving, using a rubber tree alms story from Myanmar.

Explains the rules regarding money for Theravada monks and how these rules are observed in daily life.

A discussion of the alms‑round (piṇḍapāta) in Sri Lanka, with video footage.

Reflects on determinations made during chanting to follow the Triple Gem, relating personal vows as a Western monk to end saṃsāra.

A discussion on the beautiful factors in Theravāda Buddhism.

An interview with Bhante Subhūti from 2003, recorded at Pa‑Auk, discussing his experiences as a monastic.

Bhante Subhūti recounts how he obtained his parents’ permission to ordain and the significance of parental consent in the Vinaya.

The metta sutta has a lot of information about the qualities needed for successful meditation, or how to prepare for meditation whether it is loving-kindness...

This talk is about how we should develop a habit to chant in order to escape from samsara.

About saṃsāra and how we meet people again and again.

Loving-kindness wins.  Story about alms in Hawai'i

Bhante Subhūti explains five ways in which phenomena, actions, or mental factors can be classified as good (kusala/wholesome) or bad (akusala/unwholesome) according to Theravāda teachings. The talk emphasizes discernment of wholesome and unwholesome states to support ethical conduct, meditation, and progress on the path.

Bhante Subhūti presents a unique explanation of mettā (loving-kindness) meditation, employing a computer analogy to illustrate how to generate and extend boundless goodwill toward oneself and all beings, making the practice more relatable for modern listeners.