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. Never Stop Trying

    22H AGO

    Never Stop Trying

    Kammakaraṇavagga, Translated by Bhikkhu Sujato “Mendicants, I have learned these two things for myself—to never be content with skillful qualities, and to never stop trying. I never stopped trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary from the yoke. If you too never stop trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. So you should train like this: ‘We will never stop trying, thinking: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.”’ That’s how you should train.”

    2 min
  2. The Discourse on the Two Paths

    2D AGO

    The Discourse on the Two Paths

    Dvidhāpathasutta, The Discourse on the Two Paths. Translated by Bhikkhu Ānandajoti THUS I HEARD: At one time the Gracious One was going along the high road amongst the Kosalans with venerable Nāgasamāla as the attendent ascetic who followed behind him. The venerable Nāgasamāla saw two paths on the road, and having seen that, he said this to the Gracious One: “This is the path, reverend Sir, let us go by this one, Gracious One.” After that was said, the Gracious One said this to venerable Nāgasamāla: “This is the path, Nāgasamāla, let us go by this one.” For a second time venerable Nāgasamāla said this to the Gracious One: “This is the path, reverend Sir, let us go by this one, Gracious One.” After that was said, the Gracious One said this to venerable Nāgasamāla: “This is the path, Nāgasamāla, let us go by this one.” For a third time venerable Nāgasamāla said this to the Gracious One: “This is the path, reverend Sir, let us go by this one, Gracious One.” After that was said, the Gracious One said this to venerable Nāgasamāla: “This is the path, Nāgasamāla, let us go by this one.” Then venerable Nāgasamāla, having put the Gracious One’s bowl and robe on the floor right there and then, went away, saying: “This is the Gracious One’s bowl and robe, reverend Sir.” Then as venerable Nāgasamāla was going along by that path, thieves who had gone along the road, attacked him with their hands and feet, broke his bowl, and tore his double-robe. Then venerable Nāgasamāla, with his broken bowl and torn double-robe went to the Gracious One, and after going and worshipping the Gracious One, he sat down on one side. While sat on one side venerable Nāgasamāla said this to the Gracious One: “Here, reverend Sir, as I was going along by that path thieves who had gone along the path, attacked me with their hands and feet, broke my bowl, and tore my double-robe.” Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance: “Walking together, dwelling as one, The Perfect One mixes with ignorant people, Having understood that, he abandons bad deeds, As the milk-drinking heron abandons water.”

    3 min
  3. Knowing The Buddha by His Words

    4D AGO

    Knowing The Buddha by His Words

    Doṇasutta Aṅguttara Nikāya 4.36. Translated by Bhikkhu Bodhi On one occasion the Blessed One was traveling along the highway between Ukkaṭṭhā and Setavya. The brahmin Doṇa was also traveling along the highway between Ukkaṭṭhā and Setavya. The brahmin Doṇa then saw the thousand-spoked wheels of the Blessed One’s footprints, with their rims and hubs, complete in all respects, and thought: “It is astounding and amazing! These surely could not be the footprints of a human being!” Then the Blessed One left the highway and sat down at the foot of a tree, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Tracking the Blessed One’s footprints, the brahmin Doṇa saw the Blessed One sitting at the foot of the tree—graceful, inspiring confidence, with peaceful faculties and peaceful mind, one who had attained to the highest taming and serenity, like a tamed and guarded bull elephant with controlled faculties. He then approached the Blessed One and said to him: “Could you be a deva, sir?” “I will not be a deva, brahmin.” “Could you be a gandhabba, sir?” “I will not be a gandhabba, brahmin.” “Could you be a yakkha, sir?” “I will not be a yakkha, brahmin.” “Could you be a human being, sir?” “I will not be a human being, brahmin.” “When you are asked: ‘Could you be a deva, sir?’ you say: ‘I will not be a deva, brahmin.’ When you are asked: ‘Could you be a gandhabba, sir?’ you say: ‘I will not be a gandhabba, brahmin.’ When you are asked: ‘Could you be a yakkha, sir?’ you say: ‘I will not be a yakkha, brahmin.’ When you are asked: ‘Could you be a human being, sir?’ you say: ‘I will not be a human being, brahmin.’ What, then, could you be, sir?” “Brahmin, I have abandoned those taints because of which I might have become a deva; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. I have abandoned those taints because of which I might have become a gandhabba; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. I have abandoned those taints because of which I might have become a yakkha; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. I have abandoned those taints because of which I might have become a human being; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises above the water and stands unsoiled by the water, even so, though born in the world and grown up in the world, I have overcome the world and dwell unsoiled by the world. Remember me, brahmin, as a Buddha. “I have destroyed those taints by which I might have been reborn as a deva or as a gandhabba that travels through the sky; by which I might have reached the state of a yakkha, or arrived back at the human state: I have dispelled and cut down these taints. “As a lovely white lotus is not soiled by the water, I am not soiled by the world: therefore, O brahmin, I am a Buddha.”

    4 min
  4. The Highest Blessing

    6D AGO

    The Highest Blessing

    Maṅgalasutta, Blessing, Translated by Bhikkhu Sujato SO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. That deity addressed the Buddha in verse: “Many gods and humans have thought about blessings desiring well-being: declare the highest blessing.” “Not to fraternize with fools, but to fraternize with the wise, and honoring those worthy of honor: this is the highest blessing. Living in a suitable region, having made merit in the past, being rightly resolved in oneself, this is the highest blessing. Education and a craft, discipline and training, and well-spoken speech: this is the highest blessing. Caring for mother and father, kindness to children and partners, and unstressful work: this is the highest blessing. Giving and righteous conduct, kindness to relatives, blameless deeds: this is the highest blessing. Desisting and abstaining from evil, avoiding drinking liquor, diligence in good qualities: this is the highest blessing. Respect and humility, contentment and gratitude, and timely listening to the teaching: this is the highest blessing. Patience, being easy to admonish, the sight of ascetics, and timely discussion of the teaching: this is the highest blessing. Fervor and chastity seeing the noble truths, and realization of extinguishment: this is the highest blessing. Though touched by worldly conditions, their mind does not tremble; sorrowless, stainless, secure: this is the highest blessing. Having completed these things, undefeated everywhere; everywhere they go in safety: this is their highest blessing.”

    2 min
  5. Aspiring to three forms of bliss, wise people should guard their virtue

    JAN 18

    Aspiring to three forms of bliss, wise people should guard their virtue

    Sukhapatthanāsutta, Wishing for Happiness, Translated by Bhikkhu Sujato This was said by the Buddha, the Perfected One: that is what I heard. “Mendicants, an astute person who wishes for three kinds of happiness should take care of their ethics. What three? ‘May I be be praised!’ ‘May I become rich!’ ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ An astute person who wishes for these three kinds of happiness should protect their precepts.” The Buddha spoke this matter. On this it is said: “Wishing for three kinds of happiness— praise, prosperity, and to delight in heaven after passing away— the wise would take care of their ethics. Though you do no wrong, if you associate with one who does, you’re suspected of wrong, and your disrepute grows. Whatever kind of friend you make, with whom you associate, that’s how you become, for so it is when you share your life. The one who associates and the one associated with, the one contacted and the one who contacts another, are like an arrow smeared with poison that contaminates the quiver. The attentive, fearing contamination, would never have wicked comrades. A man who wraps putrid fish in blades of grass makes the grass stink— so it is when associating with fools. But one who wraps sandalwood incense in leaves makes the leaves fragrant— so it is when associating with the attentive. So, knowing they’ll end up like the wrapping, the astute would shun the wicked, and befriend the good. The wicked lead you to hell, the good help you to a good place.” This too is a matter that was spoken by the Blessed One: that is what I heard.

    2 min
  6. On the fifteenth, the uposatha day, the four great kings themselves wander over this world

    JAN 18

    On the fifteenth, the uposatha day, the four great kings themselves wander over this world

    “Bhikkhus, on the eighth of the fortnight, the ministers and assembly members of the four great kings wander over this world, thinking: ‘We hope there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ On the fourteenth of the fortnight, the sons of the four great kings wander over this world, thinking: ‘We hope there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ On the fifteenth, the uposatha day, the four great kings themselves wander over this world, thinking: ‘We hope there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ “If, bhikkhus, there are few people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds, the four great kings report this to the Tāvatiṁsa devas when they meet and are sitting together in the Sudhamma council hall: ‘Revered sirs, there are few people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ Then, because of this, the Tāvatiṁsa devas become displeased, saying: ‘Alas, the celestial company will decline and the company of asuras will flourish!’ “But if there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds, the four great kings report this to the Tāvatiṁsa devas when they meet and are sitting together in the Sudhamma council hall: ‘Revered sirs, there are many people who behave properly toward their mother and father, behave properly toward ascetics and brahmins, honor the elders of the family, observe the uposatha, keep the extra observance days, and do meritorious deeds.’ Then, because of this, the Tāvatiṁsa devas become elated, saying: ‘Indeed, the celestial company will flourish and the company of asuras will decline!’” The Buddha's words, Catumahārājasutta AN 3.37

    3 min
  7. You should associate with a friend who has three factors

    JAN 18

    You should associate with a friend who has three factors

    “Mendicants, you should associate with a friend who has three factors. What three? They give what is hard to give, they do what is hard to do, and they bear what is hard to bear. You should associate with a friend who has these three factors.” Mittasutta AN 3.135

    23 sec
  8. All conditions are impermanence, suffering, and not-self

    JAN 17

    All conditions are impermanence, suffering, and not-self

    “Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all conditions are impermanent. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are impermanent.’ Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all conditions are suffering. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are suffering.’ Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all things are not-self. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All things are not-self.’” Uppādāsutta AN 3.136, Arising. Translated by Bhikkhu Sujato

    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
    18
  • Rating
    Clean
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    © Sugata Vinayo
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