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Dhamma Audio

Sugata Vinayo

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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  • 26 episodes
  • Avg 3 min
  • English

Episodes 26

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  • S1 · E73
    June 24 · 1 min

    Being alert and mindful, develop concentration that is measureless

    “Bhikkhus, being alert and mindful, develop concentration that is measureless. When, alert and mindful, you develop concentration that is measureless, five kinds of knowledge arise that are personally yours. What five? The knowledge arises that is personally yours: ‘This concentration is presently pleasant and in the future has a pleasant result.’ The knowledge arises that is personally yours: ‘This concentration is noble and spiritual.’ The knowledge arises that is personally yours: ‘This concentration is not practiced by low persons.’ The knowledge arises that is personally yours: ‘This concentration is peaceful and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by forcefully suppressing the defilements.’ The knowledge arises that is personally yours: ‘I enter this concentration mindfully and I emerge from it mindfully.’ Bhikkhus, being alert and continuously mindful, develop concentration that is measureless. When you are alert and mindful, developing concentration that is measureless, these five kinds of knowledge arise that are personally yours.” The Buddha's words/Samādhisutta AN 5.27. Translated by Bhikkhu Bodhi

  • S1 · E72
    June 24 · 1 min

    Concentration

    At Savatthi. “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are. “And what does he understand as it really is? He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” The Buddha's words/Samādhisutta SN 56.1. Translated by Bhikkhu Bodhi

  • S1 · E71
    June 19 · 1 min

    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

  • S1 · E70
    June 16 · 4 min

    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

  • S1 · E69
    June 12 · 2 min

    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

  • S1 · E68
    June 9 · 56 sec

    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

Showing 21–26 of 26 episodes