Dhamma Audio

Sugata Vinayo
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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.

  1. The Buddha encourages Anāthapiṇḍika to not rest short with generosity, but to practice meditation too

    3D AGO

    The Buddha encourages Anāthapiṇḍika to not rest short with generosity, but to practice meditation too

    Pītisutta Aṅguttara Nikāya 5.176. Translated by Bhikkhu Sujato Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.” When he said this, Venerable Sāriputta said to the Buddha, “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: “How can we, from time to time, enter and dwell in the rapture of seclusion?” That’s how you should train.’ At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” “Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

    2 min
  2. Hatthaka of Āḷavī sustains his large retinue by the four means of sustaining a favorable relationship

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    Hatthaka of Āḷavī sustains his large retinue by the four means of sustaining a favorable relationship

    Dutiyahatthakasutta Aṅguttara Nikāya 8.24. Translated by Bhikkhu Bodhi On one occasion the Blessed One was dwelling at Āḷavī at the Aggāḷava Shrine. Then Hatthaka of Āḷavī, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Your retinue is large, Hatthaka. How do you sustain this large retinue?” “I do so, Bhante, by the four means of sustaining a favorable relationship taught by the Blessed One. When I know: ‘This one is to be sustained by a gift,’ I sustain him by a gift. When I know: ‘This one is to be sustained by endearing speech,’ I sustain him by endearing speech. When I know: ‘This one is to be sustained by beneficent conduct,’ I sustain him by beneficent conduct. When I know: ‘This one is to be sustained by impartiality,’ I sustain him by impartiality. There is wealth in my family, Bhante. They don’t think they should listen to me as if I were poor.” “Good, good, Hatthaka! This is the method by which you can sustain a large retinue. For all those in the past who sustained a large retinue did so by these same four means of sustaining a favorable relationship. All those in the future who will sustain a large retinue will do so by these same four means of sustaining a favorable relationship. And all those at present who sustain a large retinue do so by these same four means of sustaining a favorable relationship.” Then, after the Blessed One had instructed, encouraged, inspired, and gladdened Hatthaka of Āḷavī with a Dhamma talk, Hatthaka rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. Then, not long after Hatthaka of Āḷavī had left, the Blessed One addressed the bhikkhus: “Bhikkhus, you should remember Hatthaka of Āḷavī as one who possesses eight astounding and amazing qualities. What eight? He is endowed with faith. He is virtuous, and has a sense of moral shame and moral dread. He is learned, generous, and wise. He has few desires. You should remember Hatthaka of Āḷavī as one who possesses these eight astounding and amazing qualities.”

    3 min
  3. The four means of sustaining a favorable relationship

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    The four means of sustaining a favorable relationship

    Saṅgahasutta Aṅguttara Nikāya 4.32. Translated by Bhikkhu Bodhi “Bhikkhus, there are these four means of sustaining a favorable relationship. What four? Giving, endearing speech, beneficent conduct, and impartiality. These are the four means of sustaining a favorable relationship.” Giving, endearing speech, beneficent conduct, and impartiality under diverse worldly conditions, as is suitable to fit each case: these means of sustaining a favorable relationship are like the linchpin of a rolling chariot. If there were no such means of sustaining a favorable relationship, neither mother nor father would be able to obtain esteem and veneration from their children. But since there exist these means of sustaining a favorable relationship, wise people respect them; thus they attain to greatness and are highly praised.

    1 min
  4. The Five Powers

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    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. Support

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    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
  6. The Discourse about the Leper Suppabuddha

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

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

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    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
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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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  • Creator
    Sugata Vinayo
  • Years Active
    2K
  • Episodes
    33
  • Rating
    Clean
  • Copyright
    © Sugata Vinayo
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