Dhamma Audio

Sugata Vinayo
  • 5.0 (8)
  • 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.

  1. The Discourse on the Youngsters

    1d ago

    The Discourse on the Youngsters

    The Discourse on the Youngsters THUS HAVE I HEARD: At one time the Bhagavā was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, many youngsters were catching fish between Sāvatthī and Jeta’s Grove. Then the Bhagavā, having dressed in the morning, and taking his bowl and robe, entered Sāvatthī for alms. The Bhagavā saw those many youngsters catching fish between Sāvatthī and Jeta’s Grove. Having seen them, he approached those youngsters; having approached, he said to them: “Are you afraid of suffering, youngsters? Is suffering disagreeable to you?” “Yes, Venerable Sir, we are afraid of suffering, Venerable Sir, suffering is disagreeable to us.” Then, having understood this matter, the Bhagavā uttered this udāna at that time: “If you are afraid of suffering, if suffering is disagreeable to you, Do not commit any evil deed, whether openly or in secret. If you will commit evil deeds, or if you are committing them now, There is no escape from suffering for you, even if you flee after it has come.” The Buddha's words/kumārakasutta from Tipitaka_Pali_Reader

    1 min
  2. The Sutta on Debt

    4d ago

    The Sutta on Debt

    The Sutta on Debt “Is poverty, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person takes a loan—is taking a loan, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having taken a loan, agrees to interest—is interest, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having agreed to interest, does not pay the interest when due, and they press him—is pressing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, being pressed, does not pay, and they pursue him—is pursuing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “And also, bhikkhus, when a poor, propertyless, destitute person, being pursued, does not give, they imprison him; is imprisonment, bhikkhus, suffering in the world for a pleasure-seeker?” “Yes, Venerable Sir.” “Thus, bhikkhus, poverty is suffering in the world for a pleasure-seeker; taking on debt is suffering in the world for a pleasure-seeker; interest is suffering in the world for a pleasure-seeker; dunning is suffering in the world for a pleasure-seeker; pursuit is suffering in the world for a pleasure-seeker; imprisonment is suffering in the world for a pleasure-seeker. In the same way, bhikkhus, whoever has no faith in wholesome states, no shame in wholesome states, no dread in wholesome states, no energy in wholesome states, no wisdom in wholesome states—this one, bhikkhus, is called poor, propertyless, and destitute in the Noble One’s Discipline. “That poor, propertyless, destitute person, bhikkhus, when faith is absent in wholesome states, when shame is absent in wholesome states, when dread is absent in wholesome states, when energy is absent in wholesome states, when wisdom is absent in wholesome states, performs misconduct by body, performs misconduct by speech, performs misconduct by mind. This I call his taking on debt. “For the purpose of concealing that bodily misconduct, he forms an evil wish. ‘May they not know me!’ he wishes, ‘May they not know me!’ he resolves, ‘May they not know me!’ he speaks, ‘May they not know me!’ he strives with his body. For the purpose of concealing that verbal misconduct… For the purpose of concealing that mental misconduct… ‘May they not know me!’ he strives with his body. This I call his interest. “His virtuous fellow Dhamma-farers say to him thus: ‘This Venerable One is such a doer, such a practitioner.’ This I call his dunning. “Whether he has gone to the forest, or to the root of a tree, or to an empty dwelling, evil unwholesome thoughts accompanied by remorse assail him. This I call his pursuit. “That poor, propertyless, destitute person, bhikkhus, having performed bodily misconduct, having performed verbal misconduct, having performed mental misconduct, after the breakup of the body, after death, is imprisoned either in the bonds of hell or in the bonds of the animal realm. I do not see, bhikkhus, any other single bond so cruel, so bitter, so obstructive to the attainment of the unsurpassed security from bondage, as this, bhikkhus, bond of hell or bond of the animal realm.” The Buddha's words/Iṇasutta from Tipitaka_Pali_Reader

    4 min
  3. Impermanent

    Jun 12

    Impermanent

    Impermanent At Savatthi. “Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging. “Feeling is impermanent…. Perception is impermanent…. Volitional formations are impermanent…. Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging. “If, bhikkhus, a bhikkhu’s mind has become dispassionate towards the form element, it is liberated from the taints by nonclinging. If his mind has become dispassionate towards the feeling element … towards the perception element … towards the volitional formations element … towards the consciousness element, it is liberated from the taints by nonclinging. “By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” The Buddha's words/ Aniccasutta SN 22.45. Translated by Bhikkhu Bodhi

    2 min
  4. The Spiritual Life

    Jun 9

    The Spiritual Life

    The Spiritual Life. “Bhikkhus, this spiritual life is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought: ‘Let the people know me thus.’ But rather, this spiritual life is lived for the sake of restraint, abandoning, dispassion, and cessation.” The Blessed One taught the spiritual life, not based on tradition, culminating in nibbāna, lived for the sake of restraint and abandoning. This is the path of the great beings, the path followed by the great seers. Those who practice it as taught by the Buddha, acting upon the Teacher’s guidance, will make an end of suffering. The Buddha's words/Brahmacariyasutta AN 4.25. Translated by Bhikkhu Bodhi

    1 min
  5. Trainings

    Jun 5

    Trainings

    Trainings. “Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices for his own benefit but not for that of others. The one who practices for the benefit of others but not for his own. The one who practices neither for his own benefit nor for that of others. The one who practices for his own benefit and for that of others. “And how is one an individual who practices for his own benefit but not for that of others? There is the case where a certain individual himself abstains from the taking of life but doesn’t encourage others in undertaking abstinence from the taking of life. He himself abstains from stealing but doesn’t encourage others in undertaking abstinence from stealing. He himself abstains from sexual misconduct but doesn’t encourage others in undertaking abstinence from sexual misconduct. He himself abstains from lying but doesn’t encourage others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness but doesn’t encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit but not for that of others. “And how is one an individual who practices for the benefit of others but not for his own? There is the case where a certain individual himself doesn’t abstain from the taking of life but encourages others in undertaking abstinence from the taking of life. He himself doesn’t abstain from stealing but encourages others in undertaking abstinence from stealing. He himself doesn’t abstain from sexual misconduct but encourages others in undertaking abstinence from sexual misconduct. He himself doesn’t abstain from lying but encourages others in undertaking abstinence from lying. He himself doesn’t abstain from intoxicants that cause heedlessness but encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for the benefit of others but not for his own. “And how is one an individual who practices neither for his own benefit nor for that of others? There is the case where a certain individual himself doesn’t abstain from the taking of life and doesn’t encourage others in undertaking abstinence from the taking of life. He himself doesn’t abstain from stealing and doesn’t encourage others in undertaking abstinence from stealing. He himself doesn’t abstain from sexual misconduct and doesn’t encourage others in undertaking abstinence from sexual misconduct. He himself doesn’t abstain from lying and doesn’t encourage others in undertaking abstinence from lying. He himself doesn’t abstain from intoxicants that cause heedlessness and doesn’t encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices neither for his own benefit nor for that of others. “And how is one an individual who practices for his own benefit and for that of others? There is the case where a certain individual himself abstains from the taking of life and encourages others in undertaking abstinence from the taking of life. He himself abstains from stealing and encourages others in undertaking abstinence from stealing. He himself abstains from sexual misconduct and encourages others in undertaking abstinence from sexual misconduct. He himself abstains from lying and encourages others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness and encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit and for that of others. “These are the four types of individuals to be found existing in the world.” The Buddha's words/Sikkhāpadasutta AN 4.99. Translated by Thanissaro Bhikkhu

    5 min
  6. The Discourse on Abusive Speech

    Jun 2

    The Discourse on Abusive Speech

    The Discourse on Abusive Speech At one time the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Ground. The brahmin Akkosaka Bhāradvāja heard, “It seems that a brahmin of the Bhāradvāja clan has gone forth from home into homelessness in the presence of the ascetic Gotama.” Angry and displeased, he went to where the Blessed One was; having approached, he abused and reviled the Blessed One with harsh, rude words. When this was said, the Blessed One said to the brahmin Akkosaka Bhāradvāja: “What do you think, brahmin, do your friends, companions, relatives, kin, and guests sometimes come to you?” “Sometimes, good Gotama, my friends, companions, relatives, kin, and guests do come to me.” “What do you think, brahmin, do you sometimes provide them with chewable food, edible food, or lickable food?” “Sometimes, good Gotama, I do provide them with chewable food, edible food, or lickable food.” “If, brahmin, they do not accept it, whose does that food become?” “If, good Gotama, they do not accept it, it remains ours.” “Even so, brahmin, what you abuse us with, who do not abuse; what you provoke us with, who do not provoke; what you revile us with, who do not revile—that we do not accept. It remains yours, brahmin; it remains yours, brahmin.” “Indeed, brahmin, one who abuses an abuser, provokes a provoker, reviles a reviler—such a one is said to eat together and share together. We neither eat together nor share together with you. It remains yours, brahmin; it remains yours, brahmin.” “The assembly, together with the king, knows the good Gotama thus: ‘The ascetic Gotama is an Arahant.’ Yet the good Gotama gets angry.” “How can there be anger for one without anger, for one who is restrained, living righteously, released by perfect knowledge, peaceful, steadfast? It is worse for him who retaliates to an angry man; one who does not retaliate to an angry man conquers a battle hard to conquer. He acts for the welfare of both, of himself and of the other, who, knowing the other to be angry, remains mindful and calm. People think them fools who do not understand the Dhamma, those who heal both, himself and the other.” When this was said, the brahmin Akkosaka Bhāradvāja said to the Blessed One: “Excellent, good Gotama… I go for refuge to the good Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. May I receive the going forth in the presence of the good Gotama, may I receive the full ordination.” And the brahmin Akkosaka Bhāradvāja received the going forth in the presence of the Blessed One; he received the full ordination. Not long after his full ordination, Venerable Akkosaka Bhāradvāja, dwelling alone, secluded, diligent, ardent, and resolute, in no long time, by realizing it for himself with direct knowledge, here and now entered upon and abode in that unsurpassed goal of the holy life, for the sake of which clansmen rightly go forth from home into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.” And Venerable Bhāradvāja became one of the Arahants. The Buddha's words

    4 min
  7. The one-way path for the purification of beings

    May 31

    The one-way path for the purification of beings

    The one-way path for the purification of beings. Thus have I heard. On one occasion the Blessed One was dwelling at Vesali in Ambapali’s Grove. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” the bhikkhus replied. The Blessed One said this: “Bhikkhus, this is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness. What four? “Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. “This, bhikkhus, is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness.” This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. The Buddha's words/Ambapālisutta SN 47.1. Translated by Bhikkhu Bodhi

    2 min
  8. Giving

    May 28

    Giving

    Giving. Translated by John D. Ireland “Bhikkhus, if beings knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of meanness to obsess them and take root in their minds. Even if it were their last morsel, their last mouthful, they would not eat without having shared it, if there were someone to share it with. But, bhikkhus, as beings do not know, as I know, the result of giving and sharing, they eat without having given, and the stain of meanness obsesses them and takes root in their minds.” If beings only knew— So said the Great Sage— How the result of sharing Is of such great fruit, With a gladdened mind, Rid of the stain of meanness, They would duly give to noble ones Who make what is given fruitful. Having given much food as offerings To those most worthy of offerings, The donors go to heaven On departing the human state. Having gone to heaven they rejoice, And enjoying pleasures there, The unselfish experience the result Of generously sharing with others.

    1 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
    71
  • Rating
    Clean
  • Copyright
    © Sugata Vinayo
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