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Sugata Vinayo

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BUDDHISM

Dhamma Audio built to provide education in Buddhism, the show offers study materials on Dhamma, Suttas, and Vinaya. We share the true Dhamma, the Buddha’s teachings, because learning the authentic Dhamma is essential for developing right understanding of life and for knowing how to live in accordance with the Dhamma.

2 DAYS AGO

The Five Powers

Vitthatasutta Aṅguttara Nikāya 5.14. Translated by Bhikkhu Bodhi “Bhikkhus, there are these five powers. What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. “And what, bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called the power of faith.” “And what is the power of energy? Here, a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is called the power of energy. “And what is the power of mindfulness? Here, the noble disciple is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. This is called the power of mindfulness. “And what is the power of concentration? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. This is called the power of concentration. “And what is the power of wisdom? Here, a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the power of wisdom. “These, bhikkhus, are the five powers.”

3 min
5 DAYS AGO

Support

Nivesakasutta, Support. Translated by Bhikkhu Sujato Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things. What three? Experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ There might be change in the four principal states—earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. There might be change in the four principal states—earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. There might be change in the four principal states—earth, water, air, and fire—but a noble disciple with experiential confidence in the Saṅgha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible. Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.”

3 min
7 FEB

The Discourse about the Leper Suppabuddha

Suppabuddhakuṭṭhisutta, Udāna 5.3. The Discourse about the Leper Suppabuddha. Translated by Bhikkhu Ānandajoti THUS I HEARD: At one time the Gracious One was dwelling near Rājagaha, in Bamboo Wood, at the Squirrels’ Feeding Place. Then at that time the leper known as Suppabuddha Wide Awake was in Rājagaha, a poor man, a wretched man, a miserable man. Then at that time the Gracious One was sitting teaching Dhamma surrounded by a great assembly. The leper Suppabuddha saw while still far away that great crowd of people assembled together. Having seen that, this occurred to him: “Undoubtedly in this place some comestibles and edibles will be distributed. Well now, I could go to that great crowd of people, perhaps I will get some comestibles or edibles in this place.” Then the leper Suppabuddha went to that great crowd of people. The leper Suppabuddha saw the Gracious One sat teaching Dhamma surrounded by a great assembly. Having seen that, this occurred to him: “Here there are no comestibles or edibles being distributed, this ascetic Gotama is teaching Dhamma to the assembly. Perhaps I also could hear the Dhamma”, and he sat down right there and then, thinking: “I will also listen to the Dhamma.” Then the Gracious One, applied his mind and encompassed fully the whole of that assembly with his mind, thinking: “Who here is able to understand the Dhamma?” The Gracious One saw the leper Suppabuddha sat in that assembly, and having seen him, this occurred to him: “This one here is able to understand the Dhamma”, and having regard to the leper Suppabuddha he related a gradual talk, that is to say: talk on giving, talk on virtue, talk on heaven, the danger, degradation, and defilement of sensual desires, and the advantages in renunciation—these he explained. When the Gracious One knew that the leper Suppabuddha was of ready mind, malleable mind, unhindered mind, uplifted mind, trusting mind, then he explained the Dhamma teaching the Awakened Ones have discovered themselves: suffering, origination, cessation, path. Just as it is known that a clean cloth without a stain would take the dye well, so to the leper Suppabuddha on that very seat, the dust-free, stainless Vision-of-the-Dhamma arose: “Whatever has the nature of arising, all that has the nature of ceasing.” Then the leper Suppabuddha having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over uncertainty, being without doubts, attained full confidence, having become independent of others in the Teacher’s teaching, after rising from his seat went to the Gracious One, and after going and worshipping the Gracious One, he sat down at one side. While he was sitting on one side the leper Suppabuddha said this to the Gracious One: “Excellent, reverend Sir! Excellent reverend Sir! Just as, reverend Sir, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that those with vision can see forms, just so has the Dhamma been explained by the Gracious One in countless ways. I go, reverend Sir, to the Gracious One for refuge, and to the Dhamma, and to the Community of monks. Please bear it in mind, reverend Gotama, that I am a lay follower who has gone for refuge from today forward for as long as I have the breath of life.” Then the Gracious One instructed, roused, enthused, and cheered the leper Suppabuddha with a Dhamma talk, and after greatly rejoicing and gladly receiving this word of the Gracious One, after rising from his seat, worshipping and circumambulating the Gracious One, he went away...

8 min
6 FEB

When the head of a family is endowed with faith, the people in the family who depend on him grow in three ways

Pabbatarājasutta Aṅguttara Nikāya 3.48. Translated by Bhikkhu Bodhi “Bhikkhus, based on the Himalayas, the king of mountains, great sal trees grow in three ways. What three? They grow in branches, leaves, and foliage; they grow in bark and shoots; and they grow in softwood and heartwood. Based on the Himalayas, the king of mountains, great sal trees grow in these three ways. “So too, when the head of a family is endowed with faith, the people in the family who depend on him grow in three ways. What three? They grow in faith; they grow in virtuous behavior; and they grow in wisdom. When the head of a family is endowed with faith, the people in the family who depend on him grow in these three ways.” Just as the trees that grow in dependence on a rocky mountain in a vast forest wilderness might become great “woodland lords,” so, when the head of a family here possesses faith and virtue, his wife, children, and relatives all grow in dependence upon him; so too his friends, his family circle, and those dependent on him. Those possessed of discernment, seeing that virtuous man’s good conduct, his generosity and good deeds, emulate his example. Having lived here in accord with Dhamma, the path leading to a good destination, those who desire sensual pleasures rejoice, delighting in the deva world.

2 min
4 FEB

The reciprocal ways in which monks and lay supporters benefit one another

Bahukārasutta, Very Helpful. Translated by John D. Ireland “Bhikkhus, brahmins and householders are very helpful to you. They provide you with the requisites of robes, almsfood, lodgings, and medicine in time of sickness. And you, bhikkhus, are very helpful to brahmins and householders, as you teach them the Dhamma that is good at the outset, good in the middle, and good at the end, with its correct meaning and wording, and you proclaim the holy life in its fulfilment and complete purity. Thus, bhikkhus, this holy life is lived with mutual support for the purpose of crossing the flood and making a complete end of suffering.” Householders and homeless alike, Each a support for the other, Both accomplish the true Dhamma— The unsurpassed security from bondage. From householders the homeless receive These basic necessities of life, Robes to wear and a place to dwell Dispelling the hardships of the seasons. And by relying on one of good conduct, Home-loving layfolk dwelling in a house Place faith in those worthy ones Of noble wisdom and meditative. Practising the Dhamma in this life, The path leading to a good bourn, Those wishing for pleasure rejoice In the delights of the deva world.

2 min
4 FEB

The three persons are helpful to another person

Bahukārasutta, Aṅguttara Nikāya 3.24. Translated by Bhikkhu Bodhi “Bhikkhus, these three persons are helpful to another person. What three? “The person through whom another has gone for refuge to the Buddha, the Dhamma, and the Saṅgha. This person is helpful to the other person. “Again, the person through whom another comes to understand as it really is: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering,’ and ‘This is the way leading to the cessation of suffering.’ This person is helpful to the other person. “Again, the person through whom, with the destruction of the taints, another realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it. This person is helpful to the other person. “These three persons are helpful to another person. “I say, bhikkhus, that there is no one more helpful to another person than these three persons. I say, too, that it is not easy to repay these three persons by paying homage to them, by rising up for them, by reverential salutation, by proper conduct, and by presenting them with robes, almsfood, lodging, and medicines and provisions for the sick.”

2 min
1 FEB

The account of the going forth of Sāriputta and Moggallāna

Mahākhandhaka, The account of the going forth of Sāriputta and Moggallāna. Translated by Bhikkhu Brahmali At that time the wanderer Sañcaya was staying at Rājagaha with a large group of two hundred and fifty wanderers, including Sāriputta and Moggallāna. The two of them had made an agreement that whoever reached freedom from death first would inform the other. Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. The wanderer Sāriputta observed all this and thought, “This monk is one of those in the world who are perfected or on the path to perfection. Why don’t I go up to him and ask in whose name he has gone forth, and who his teacher is or whose teachings he follows?” But it occurred to him, “It’s the wrong time to ask him while he’s walking for almsfood among the houses. Let me follow behind him, for one who seeks the path will find it.” After walking for alms in Rājagaha, Assaji turned back with his almsfood. Sāriputta then went up to him and exchanged pleasantries with him. And he asked, “Venerable, your senses are clear and your skin is pure and bright. In whose name have you gone forth? Who is your teacher or whose teaching do you follow?” “There’s a great ascetic, a Sakyan who has gone forth from the Sakyan clan. I’ve gone forth in his name, he’s my teacher, and I follow his teaching.” “But what does he teach?” “I’ve only recently gone forth; I’m new to this spiritual path. I’m not able to give you the Teaching in full, but I can tell you the meaning in brief.” Sāriputta replied, “Yes, please,” and he added: “Speak little or much, But do tell me the meaning. I just want the meaning, For what’s the point of a detailed exposition?” And Assaji gave this teaching to the wanderer Sāriputta: “Of causally arisen things, The Buddha has declared their cause, As well as their ending. This is the teaching of the Great Ascetic.” When he had heard this teaching, Sāriputta experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” “Now this is the truth, even just this much— The sorrowless state that you have penetrated, Unseen and neglected For innumerable eons.” Then the wanderer Sāriputta went to the wanderer Moggallāna. When Moggallāna saw him coming, he said to Sāriputta, “Your senses are clear and your skin is pure and bright. You haven’t attained freedom from death, have you?” “I have.” “But how did it happen?” Sāriputta told him everything up to and including the teaching given by Assaji. When he had heard this teaching, Moggallāna experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” “Now this is the truth, even just this much— The sorrowless state that you have penetrated, Unseen and neglected For innumerable eons.” Moggallāna said to Sāriputta, “Let’s go to the Buddha. He’s our teacher.” “But these two hundred and fifty wanderers look to us for support. We must tell them first, so that they may take appropriate action.” And they went to those wanderers and said, “We’re going over to the Buddha. He’s our teacher.” “But we look to you for support. If you are to practice the spiritual life under the Great Ascetic, so will all of us.” Then Sāriputta and Moggallāna went to Sañcaya and said, “We’re going over to the Buddha. He’s our teacher.” “Don’t go! The three of us can look after this community together.” Sāriputta and Moggallāna said the same thing a second time and a third time, and they got the same reply. They then took those two hundred and fifty wanderers and went to the Bamboo Grove. But the wanderer Sañcaya vomited hot blood right there...

5 min
31 JAN

What arises is only suffering arising, what ceases is only suffering ceasing

Kaccānagottasutta Saṁyutta Nikāya 12.15. Translated by Bhikkhu Bodhi At Savatthī. Then the Venerable Kaccanagotta approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it is said, ‘right view, right view.’ In what way, venerable sir, is there right view?” “This world, Kaccana, for the most part depends upon a duality—upon the notion of existence and the notion of nonexistence. But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world. “This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. But this one with right view does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘my self.’ He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view. “‘All exists’: Kaccana, this is one extreme. ‘All does not exist’: this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.”

4 min

Dhamma Audio built to provide education in Buddhism, the show offers study materials on Dhamma, Suttas, and Vinaya. We share the true Dhamma, the Buddha’s teachings, because learning the authentic Dhamma is essential for developing right understanding of life and for knowing how to live in accordance with the Dhamma.

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