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. 4d ago

    The Discourse on the Unrighteous

    The Discourse on the Unrighteous ‘‘Bhikkhus, when kings are unrighteous, at that time royal officials are also unrighteous. When royal officials are unrighteous, at that time brahmins and householders are also unrighteous. When brahmins and householders are unrighteous, at that time the people of the towns and countryside are also unrighteous. When the people of the towns and countryside are unrighteous, the sun and moon revolve irregularly. When the sun and moon revolve irregularly, the constellations and starry forms revolve irregularly. When the constellations and starry forms revolve irregularly, days and nights revolve irregularly. When days and nights revolve irregularly, months and half-months revolve irregularly. When months and half-months revolve irregularly, seasons and years revolve irregularly. When seasons and years revolve irregularly, winds blow irregularly, out of season. When winds blow irregularly and out of season, the devas become agitated. When the devas are agitated, the sky does not send down rain properly. When the sky does not send down rain properly, the crops ripen unevenly. Bhikkhus, when people consume crops that have ripened unevenly, they become short-lived, ill-favored, and greatly afflicted by disease. ‘‘Bhikkhus, when kings are righteous, at that time royal officials are also righteous. When royal officials are righteous, at that time brahmins and householders are also righteous. When brahmins and householders are righteous, at that time the people of the towns and countryside are also righteous. When the people of the towns and countryside are righteous, the sun and moon revolve regularly. When the sun and moon revolve regularly, the constellations and starry forms revolve regularly. When the constellations and starry forms revolve regularly, days and nights revolve regularly. When days and nights revolve regularly, months and half-months revolve regularly. When months and half-months revolve regularly, seasons and years revolve regularly. When seasons and years revolve regularly, winds blow regularly, in season. When winds blow regularly and in season, the devas do not become agitated. When the devas are not angered, the rain pours down properly. When the rain pours down properly, the crops ripen evenly. "Monks, when people consume crops that ripen evenly, they become long-lived, beautiful, strong, and free from illness." “If, among the cattle crossing a river, the leading bull goes crookedly, all of them go crookedly, when the leader has gone crookedly. "Even so, among humans, if one who is considered the best, if he practices unrighteousness, how much more will the other people do so; the entire realm suffers, if the king is unrighteous. "If, among the cattle crossing a river, the leading bull goes straight, all of them go straight, when the leader has gone straight. "Even so, among humans, if one who is considered the best, if he practices righteousness, how much more will the other people do so; the entire realm lives happily, if the king is righteous." The Buddha’s words adhammikasutta from Tipitaka Pali Reader

    The Discourse on the Unrighteous

  2. Aug 15

    Wheel-Turning

    Wheel-Turning “Bhikkhus, even a wheel-turning monarch, a righteous king who rules by the Dhamma, does not turn the wheel without a king above him.” When this was said, a certain bhikkhu said to the Blessed One: “But, Bhante, who is the king above a wheel-turning monarch, a righteous king who rules by the Dhamma?” “It is the Dhamma, bhikkhu,” the Blessed One said. “Here, bhikkhu, a wheel-turning monarch, a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the people in his court. Again, a wheel-turning monarch, a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for his khattiya vassals, his army, brahmins and householders, the people of town and countryside, ascetics and brahmins, and the animals and birds. Having provided such righteous protection, shelter, and guard for all these beings, that wheel-turning monarch, a righteous king who rules by the Dhamma, turns the wheel solely through the Dhamma, a wheel that cannot be turned back by any hostile human being. “So too, bhikkhu, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard in regard to bodily action, saying: ‘Such bodily action should be cultivated; such bodily action should not be cultivated.’ “Again, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard in regard to verbal action, saying: ‘Such verbal action should be cultivated; such verbal action should not be cultivated.’ “Again, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard in regard to mental action, saying: ‘Such mental action should be cultivated; such mental action should not be cultivated.’ “Having provided such righteous protection, shelter, and guard in regard to bodily action, verbal action, and mental action, the Tathāgata, the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back by any ascetic, brahmin, deva, Māra, or Brahmā, or by anyone in the world.” Cakkavattisutta AN 3.14. Translated by Bhikkhu Bodhi

    Wheel-Turning

  3. Aug 6

    Dependent Origination

    Dependent Origination. Translated by Bhikkhu Bodhi THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, I will teach you dependent origination. Listen to that and attend closely, I will speak.”–“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this: “And what, bhikkhus, is dependent origination? 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. This, bhikkhus, is called dependent origination. “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.” This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.

    Dependent Origination

  4. Aug 6

    Nonanger

    Akkodhasutta Translated by Bhikkhu Bodhi THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One said this: “Bhikkhus, once in the past Sakka, lord of the devas, instructing the Tavatiṁsa devas in the Sudhamma assembly hall, on that occasion recited this verse: “‘Do not let anger overpower you; Do not become angry at those who are angry. Nonanger and harmlessness always dwell Within the hearts of the noble ones. Like a mountain avalanche Anger crushes evil people.’”

    Nonanger

  5. Jul 29

    The Discourse on the Uposatha with Nine Qualities

    The Discourse on the Uposatha with Nine Qualities “Monks, an Uposatha observed, endowed with nine qualities, is of great fruit, great benefit, great splendor, and great pervasiveness. How, monks, is an Uposatha observed, endowed with nine qualities, of great fruit, great benefit, great splendor, and great pervasiveness? Here, monks, a noble disciple reflects thus: ‘Throughout their lives, Arahants abandon the taking of life, abstaining from the taking of life, having laid aside stick and weapon, conscientious, compassionate, dwelling with sympathy for all living beings; today, for this night and this day, I too abandon the taking of life, abstaining from the taking of life, having laid aside stick and weapon, conscientious, compassionate, dwelling with sympathy for all living beings. By this quality, I emulate the Arahants; and my Uposatha will be observed.’ He is endowed with this first quality. ‘As long as they live, Arahants abandon taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, and they dwell with a pure self, free from theft. Today, for this night and this day, I abandon taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, and I dwell with a pure self, free from theft. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this second quality. ‘As long as they live, Arahants abandon unchastity, observing chastity, keeping aloof, abstaining from sexual conduct, the village custom. Today, for this night and this day, I abandon unchastity, observing chastity, keeping aloof, abstaining from sexual conduct, the village custom. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this third quality. ‘As long as they live, Arahants abandon false speech, abstaining from false speech, speaking truth, truthful in their words, firm, reliable, not deceiving the world. Today, for this night and this day, I abandon false speech, abstaining from false speech, speaking truth, truthful in my words, firm, reliable, not deceiving the world. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this fourth quality. ‘As long as they live, Arahants abandon the taking of intoxicants, abstaining from the taking of intoxicants, which is a cause for heedlessness. Today, for this night and this day, I abandon the taking of intoxicants, abstaining from the taking of intoxicants, which is a cause for heedlessness. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this fifth quality. ‘As long as they live, Arahants eat once a day, abstaining from food at night, refraining from untimely meals. Today, for this night and this day, I eat once a day, abstaining from food at night, refraining from untimely meals. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this sixth quality. ‘As long as they live, Arahants abandon dancing, singing, music, and unseemly shows; wearing garlands, perfumes, and ointments; and using ornaments and embellishments, abstaining from these. Today, for this night and this day, I abandon dancing, singing, music, and unseemly shows; wearing garlands, perfumes, and ointments; and using ornaments and embellishments, abstaining from these. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this seventh quality. ‘Throughout their lives, Arahants abandon high and luxurious beds and seats, abstaining from high and luxurious beds and seats, and make low beds – on a couch or on a mat of grass; today, for this night and this day, I too abandon high and luxurious beds and seats, abstaining from high and luxurious beds and seats, and make a low bed... The Buddha' swords, Navaṅguposathasutta from Tipitaka_Pali_Reader

    The Discourse on the Uposatha with Nine Qualities

  6. Jul 28

    For What Purpose?

    At Savatthi. Then a number of bhikkhus approached the Blessed One…. Sitting to one side, those bhikkhus said to the Blessed One: “Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.” “Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me. “If, bhikkhus, wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the full understanding of this suffering? ’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the full understanding of this suffering.’ “And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the way for the full understanding of this suffering. “Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.” The Buddha's words, Kimatthiyasutta SN 45.5. Translated by Bhikkhu Bodhi

    For What Purpose?

  7. Jul 22

    Perils

    Perils “Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. What three? “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks. “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks. “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks. “These are the three perils that separate mother and son of which the uninstructed worldling speaks. “There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed worldling speaks of as perils that separate mother and son. What three? “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son. “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son. “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son. “These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son. “There are, bhikkhus, these three perils that separate mother and son. What three? The peril of old age, the peril of illness, and the peril of death. “When the son is growing old, the mother cannot fulfill her wish: ‘Let me grow old, but may my son not grow old!’ And when the mother is growing old, the son cannot fulfill his wish: ‘Let me grow old, but may my mother not grow old!’ “When the son has fallen ill, the mother cannot fulfill her wish: ‘Let me fall ill, but may my son not fall ill!’ And when the mother has fallen ill, the son cannot fulfill his wish: ‘Let me fall ill, but may my mother not fall ill!’... The Buddha's words, Bhayasutta AN 3.62. Translated by Bhikkhu Bodhi

    Perils

  8. Jul 20

    Heedfulness

    Heedfulness. “Monks, heedfulness should be practiced in four situations. In which four? Monks, abandon misconduct in body, develop good conduct in body; and do not be heedless in that. Monks, abandon misconduct in speech, develop good conduct in speech; and do not be heedless in that. Monks, abandon misconduct in mind, develop good conduct in mind; and do not be heedless in that. Monks, abandon wrong view, develop right view; and do not be heedless in that. “When, monks, a bhikkhu’s misconduct in body is abandoned and good conduct in body is developed, misconduct in speech is abandoned and good conduct in speech is developed, misconduct in mind is abandoned and good conduct in mind is developed, wrong view is abandoned and right view is developed, then he is not afraid of death in the future.” The Buddha's words, Appamāda Sutta from Tipitaka_Pali_Reader

    Heedfulness
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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.

Information

  • Creator
    Sugata Vinayo
  • Years Active
    2026
  • Episodes
    86
  • Rating
    Clean
  • Copyright
    © Sugata Vinayo
  • Show Website
    Dhamma Audio