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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S1 · E94
Monday · 5 min
Decline
There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!” “Friend!” those bhikkhus replied. The Venerable Sāriputta said this: “Friends, it is said: ‘A person subject to decline, a person subject to decline.’ In what way has the Blessed One said that a person is subject to decline, and in what way that a person is not subject to decline?” “We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. It would be good if he would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.” “Well then, friends, listen and attend closely. I will speak.” “Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this: “In what way, friends, has the Blessed One said that a person is subject to decline? Here, a bhikkhu does not get to hear a teaching he has not heard before, forgets those teachings he has already heard, does not bring to mind those teachings with which he is already familiar, and does not understand what he has not understood. It is in this way that the Blessed One has said a person is subject to decline. “And in what way, friends, has the Blessed One said that a person is not subject to decline? Here, a bhikkhu gets to hear a teaching he has not heard before, does not forget those teachings he has already heard, brings to mind those teachings with which he is already familiar, and understands what he has not understood. It is in this way that the Blessed One has said a person is not subject to decline. “Friends, a bhikkhu who is not skilled in the ways of others’ minds should train: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves. “And how, friends, is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man—young, youthful, and fond of ornaments—would look at her or his own facial reflection in a clean and bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it; and their wish fulfilled, they will think, ‘How fortunate for me that I’m clean!’ So too, self-examination is very helpful for a bhikkhu to grow in wholesome qualities. “One should ask oneself: (1) ‘Am I often without longing? Does this quality exist in me or not? (2) Am I often without ill will? Does this quality exist in me or not? (3) Am I often free from dullness and drowsiness? Does this quality exist in me or not? (4) Am I often calm? Does this quality exist in me or not? (5) Am I often free from doubt? Does this quality exist in me or not? (6) Am I often without anger? Does this quality exist in me or not? (7) Is my mind often undefiled? Does this quality exist in me or not? (8) Do I gain internal joy of the Dhamma? Does this quality exist in me or not? (9) Do I gain internal serenity of mind? Does this quality exist in me or not? (10) Do I gain the higher wisdom of insight into phenomena? Does this quality exist in me or not?’ “If, by such self-examination, a bhikkhu does not see any of these wholesome qualities present in himself, then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain those wholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain those wholesome qualities… ParihānasuttaAN 10.55 Translated by Bhikkhu Bodhi
S1 · E93
Sunday · 3 min
One’s Own Mind
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, a bhikkhu who is not skilled in the ways of others’ minds should train: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves. “And how is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man—young, youthful, and fond of ornaments—would look at her or his own facial reflection in a clean bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it; and their wish fulfilled, they will think, ‘How fortunate that I’m clean!’ So too, self-examination is very helpful for a bhikkhu to growin wholesome qualities. “One should ask oneself: (1) ‘Am I often given to longing or without longing? (2) Am I often given to ill will or without ill will? (3) Am I often overcome by dullness and drowsiness or free from dullness and drowsiness? (4) Am I often restless or calm? (5) Am I often plagued by doubt or free from doubt? (6) Am I often angry or without anger? (7) Is my mind often defiled or undefiled? (8) Is my body often agitated or unagitated? (9) Am I often lazy or energetic? (10) Am I often unconcentrated or concentrated?’ “If, by such self-examination, a bhikkhu knows: ‘I am often given to longing, given to ill will, overcome by dullness and drowsiness, restless, plagued by doubt, angry, defiled in mind, agitated in body, lazy, and unconcentrated,’ he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head, so too that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities. “But if, by such self-examination, a bhikkhu knows: ‘I am often without longing, without ill will, free from dullness and drowsiness, calm, free from doubt, without anger, undefiled in mind, unagitated in body, energetic, and concentrated,’ he should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints.” The Buddha’s words SacittasuttaAN 10.51
S1 · E92
Saturday · 5 min
The Four Developments of Concentration
‘‘Monks, there are these four developments of concentration. Which four? Monks, there is a development of concentration, developed and frequently practiced, that leads to a pleasant abiding in this very life; Monks, there is a development of concentration, developed and frequently practiced, that leads to the acquisition of knowledge and vision; Monks, there is a development of concentration, developed and frequently practiced, that leads to mindfulness and clear comprehension; Monks, there is a development of concentration, developed and frequently practiced, that leads to the destruction of the taints (āsavas). "And what, monks, is the development of concentration, developed and frequently practiced, that leads to a pleasant abiding in this very life? Here, monks, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by vitakka and vicāra, and has rapture and pleasure born of seclusion. With the subsiding of vitakka and vicāra, with the internal assurance and unification of mind, he enters and dwells in the second jhāna, which is without vitakka and vicāra, and has rapture and pleasure born of concentration. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and he experiences pleasure with the body; he enters and dwells in the third jhāna, concerning which the Noble Ones declare: ‘He is equanimous, mindful, and dwells happily.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. This, monks, is the development of concentration, developed and frequently practiced, that leads to a pleasant abiding in this very life. "And what, monks, is the development of concentration, developed and frequently practiced, that leads to the acquisition of knowledge and vision? Here, monks, a bhikkhu attends to the perception of light, he fixes his mind on the perception of day – as it is by day, so it is by night; as it is by night, so it is by day. Thus, with an open and unclouded mind, he cultivates a mind endowed with radiance. This, monks, is the development of concentration, developed and frequently practiced, that leads to the acquisition of knowledge and vision. "And what, monks, is the development of concentration, developed and frequently practiced, that leads to mindfulness and clear comprehension? Here, monks, for a bhikkhu, feelings arise known, they persist known, they cease known; perceptions… thoughts arise known, they persist known, they cease known. This, monks, is the development of concentration, developed and frequently practiced, that leads to mindfulness and clear comprehension. "And what, monks, is the development of concentration, developed and frequently practiced, that leads to the destruction of the taints? Here, monks, a bhikkhu abides contemplating the rise and fall in the five aggregates of clinging (upādānakkhandhas) thus: ‘Such is form, such is the origin of form, such is the cessation of form; such is feeling, such is the origin of feeling, such is the cessation of feeling; such is perception, such is the origin of perception, such is the cessation of perception; such are volitional formations, such is the origin of volitional formations, such is the cessation of volitional formations; such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.’ This, monks, is the development of concentration, developed and frequently practiced, that leads to the destruction of the taints. These, monks, are the four developments of concentration. The Buddha's words Samādhibhāvanāsutta from Tipitaka Pali Reader
S1 · E91
October 13 · 3 min
The Reason and condition for the doing of bad deeds, for the doing of good deeds
Mahāli Sutta. On one occasion the Blessed One was dwelling near Vesālī, in the Great Wood, in the hall with the peaked roof. Then Mahāli the Licchavi approached the Blessed One. Having approached and saluted the Blessed One, he sat down to one side. Seated to one side, Mahāli the Licchavi said this to the Blessed One: “Venerable sir, what is the reason, what is the condition for the doing of bad deeds, for the arising of bad deeds?” “Greed, Mahāli, is the reason, greed is the condition for the doing of bad deeds, for the arising of bad deeds. Hatred, Mahāli, is the reason, hatred is the condition for the doing of bad deeds, for the arising of bad deeds. Delusion, Mahāli, is the reason, delusion is the condition for the doing of bad deeds, for the arising of bad deeds. Unwise attention, Mahāli, is the reason, unwise attention is the condition for the doing of bad deeds, for the arising of bad deeds. A wrongly placed mind, Mahāli, is the reason, a wrongly placed mind is the condition for the doing of bad deeds, for the arising of bad deeds. This, Mahāli, is the reason, this is the condition for the doing of bad deeds, for the arising of bad deeds.” “But, venerable sir, what is the reason, what is the condition for the doing of good deeds, for the arising of good deeds?” “Non-greed, Mahāli, is the reason, non-greed is the condition for the doing of good deeds, for the arising of good deeds. Non-hatred, Mahāli, is the reason, non-hatred is the condition for the doing of good deeds, for the arising of good deeds. Non-delusion, Mahāli, is the reason, non-delusion is the condition for the doing of good deeds, for the arising of good deeds. Wise attention, Mahāli, is the reason, wise attention is the condition for the doing of good deeds, for the arising of good deeds. A rightly placed mind, Mahāli, is the reason, a rightly placed mind is the condition for the doing of good deeds, for the arising of good deeds. This, Mahāli, is the reason, this is the condition for the doing of good deeds, for the arising of good deeds. If these ten qualities were not found in the world, there would be no discernment here of unprincipled and immoral conduct, or of principled and moral conduct. But because these ten qualities are found in the world, there is discernment of unprincipled and immoral conduct, and of principled and moral conduct.” But because these ten qualities are found in the world, there is discernment of unprincipled and immoral conduct, and of principled and moral conduct.” Tipitaka Pali Reader
S1 · E90
September 11 · 5 min
How to Abandon Fear or Trepidation or Terror
At Savatthi. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, once in the past the devas and the asuras were arrayed for battle. Then Sakka, lord of the devas, addressed the Tavatiṁsa devas thus: ‘Dear sirs, when the devas are engaged in battle, if fear or trepidation or terror should arise, on that occasion you should look up at the crest of my standard. For when you look up at the crest of my standard, whatever fear or trepidation or terror you may have will be abandoned. “‘If you cannot look up at the crest of my standard, then you should look up at the crest of the deva-king Pajapati’s standard. For when you look up at the crest of his standard, whatever fear or trepidation or terror you may have will be abandoned. “‘If you cannot look up at the crest of the deva-king Pajapati’s standard, then you should look up at the crest of the deva-king Varuṇa’s standard. For when you look up at the crest of his standard, whatever fear or trepidation or terror you may have will be abandoned. If you cannot look up at the crest of the deva-king Varuṇa’s standard, then you should look up at the crest of the deva-king Isana’s standard. For when you look up at the crest of his standard, whatever fear or trepidation or terror you may have will be abandoned.’ “Bhikkhus, for those who look up at the crest of the standard of Sakka, lord of the devas; or of Pajapati, the deva-king; or of Varuṇa, the deva-king; or of Isana, the deva-king, whatever fear or trepidation or terror they may have may or may not be abandoned. For what reason? Because Sakka, lord of the devas, is not devoid of lust, not devoid of hatred, not devoid of delusion; he can be timid, petrified, frightened, quick to flee. “But, bhikkhus, I say this: If you have gone to a forest or to the foot of a tree or to an empty hut, and fear or trepidation or terror should arise in you, on that occasion you should recollect me thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ For when you recollect me, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned. “If you cannot recollect me, then you should recollect the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ For when you recollect the Dhamma, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned. “If you cannot recollect the Dhamma, then you should recollect the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ For when you recollect the Saṅgha, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned. “For what reason? Because, bhikkhus, the Tathagata, the Arahant, the Perfectly Enlightened One is devoid of lust, devoid of hatred, devoid of delusion; he is brave, courageous, bold, ready to stand his place.” This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: “In a forest, at the foot of a tree, Or in an empty hut, O bhikkhus, You should recollect the Buddha: No fear will then arise in you. “But if you cannot recall the Buddha, Best in the world, the bull of men, Then you should recall the Dhamma, Emancipating, well expounded... The Buddha's words Dhajaggasutta SN 11.3 Translated by Bhikkhu Bodhi
S1 · E89
September 5 · 4 min
The Simile of the Mountain
At Sāvatthi. King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, Great King, where are you coming from in the middle of the day?” “Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.” “What do you think, Great King? Suppose a trustworthy and dependable man were to come from the east. He’d approach you and say: ‘Please, Great King, you should know this. I come from the east. There I saw a big mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, Great King, do what you must!’ Then a second trustworthy and dependable man were to come from the west … a third from the north … and a fourth from the south. He’d approach you and say: ‘Please, Great King, you should know this. I come from the south. There I saw a big mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, Great King, do what you must!’ Should such a dire threat arise—a grim loss of human life, when human birth is so rare—what would you do?” “Sir, what could I do but practice the teachings, practice morality, doing skillful and good actions?” “I tell you, Great King, I announce to you: old age and death are advancing upon you. Since old age and death are advancing upon you, what would you do?” “Sir, what can I do but practice the teachings, practice morality, doing skillful and good actions? Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Such kings engage in battles of elephants, cavalry, chariots, or infantry. But there is no place, no domain for such battles when old age and death are advancing. In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel. But there is no place, no domain for such diplomatic battles when old age and death are advancing. In this royal court there is abundant gold, both coined and uncoined, stored above and below ground. Using this wealth we can bribe an approaching enemy. But there is no place, no domain for such monetary battles when old age and death are advancing. When old age and death are advancing, what can I do but practice the teachings, practice morality, doing skillful and good actions?” “That’s so true, Great King! That’s so true! When old age and death are advancing, what can you do but practice the teachings, practice morality, doing skillful and good actions?” That is what the Buddha said. Then the Holy One, the Teacher, went on to say: “Suppose there were vast mountains of solid rock pressing against the sky drawing in from all sides and crushing the four quarters. So too old age and death advance upon all living creatures— aristocrats, brahmins, peasants, menials, corpse-workers, and scavengers. They spare nothing. They crush all beneath them. There’s nowhere for elephants to take a stand, nor chariots nor infantry. They can’t be defeated by diplomatic battles or by wealth. That’s why an astute person, seeing what’s good for themselves, being wise, would place faith in the Buddha, the teaching, and the Saṅgha. Whoever lives by the teaching in body, speech, and mind, is praised in this life and departs to rejoice in heaven.” The Buddha’s words Pabbatūpamasutta SN 3.25. Translated by Bhikkhu Sujato
S1 · E88
August 29 · 2 min
The Discourse about the King
THUS I HEARD: At one time the Gracious One was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery. Then at that time the Kosalan King Pasenadi had gone to the top of the royal palace with Queen Mallikā. Then the Kosalan King Pasenadi said this to Queen Mallikā: “Is there anyone, Mallikā, you love more than yourself?” “There is no one, Great King, I love more than myself. But is there, Great King, anyone you love more than yourself?” “For me also, Mallikā, there is no one I love more than myself.” Then the Kosalan King Pasenadi having come down from the palace went to the Gracious One, and after going and worshipping the Gracious One, he sat down on one side. While sat on one side the Kosalan King Pasenadi said this to the Gracious One: “Here, reverend Sir, having gone to the top of the royal palace with Queen Mallikā I said this to Queen Mallikā: ‘Is there anyone, Mallikā, you love more than yourself?’ When that was said, Queen Mallikā said this to me: ‘There is no one, Great King, I love more than myself. But is there, Great King, anyone you love more than yourself?’ When that was said, reverend Sir, I said this to Queen Mallikā: ‘For me also, Mallikā, there is no one I love more than myself.’ ” Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance: “Having gone around in all directions with the mind, There is surely no one found who is loved more than oneself. “In the same way others each love themselves, Therefore one who cares for himself should not harm another.” Piyatarasutta Ud 5.1. Translated by Bhikkhu Anandajoti
S1 · E87
August 20 · 3 min
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
S1 · E86
August 15 · 4 min
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
S1 · E85
August 6 · 2 min
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.
S1 · E84
August 6 · 44 sec
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.’”
S1 · E83
July 29 · 6 min
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
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July 28 · 2 min
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
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July 22 · 5 min
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
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July 20 · 1 min
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
S1 · E76
July 12 · 6 min
The Lowlife
The Lowlife So I have heard. At one time the Buddha was staying near Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthi for alms. Now at that time in the brahmin Bhāradvāja the Fire-Worshiper’s home the sacred flame had been kindled and the oblation prepared. Wandering indiscriminately for almsfood in Sāvatthi, the Buddha approached Bhāradvāja the Fire-Worshiper’s house. Bhāradvāja the Fire-Worshiper saw the Buddha coming off in the distance and said to him, “Stop right there, shaveling! Right there, fake ascetic! Right there, lowlife!” When he said this, the Buddha said to him, “But brahmin, do you know what is a lowlife or what are the qualities that makes one a lowlife?” “No I do not, worthy Gotama. Please, worthy Gotama, teach me this matter so I can understand what is a lowlife or what are the qualities that makes one a lowlife.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Bhāradvāja the Fire-Worshiper replied. The Buddha said this: “Irritable and acrimonious, wicked and offensive, a man deficient in view, deceitful: know him as a lowlife. He harms living creatures born of womb or of egg, and has no kindness for creatures: know him as a lowlife. He destroys and devastates villages and towns, a notorious oppressor: know him as a lowlife. Whether in village or wilderness, he steals what belongs to others, taking what has not been given: know him as a lowlife. Having fallen into debt, when pressed to pay up he flees, saying ‘I don’t owe you anything!’: know him as a lowlife. Wanting some item or other, he attacks a person in the street and takes it: know him as a lowlife. For his own sake or the sake of another, or for the sake of wealth, a man tells a lie when asked to bear witness: know him as a lowlife. He is spied among the partners of relatives and friends, by force or seduction: know him as a lowlife. Though able, he does not look after his mother and father when elderly, past their prime: know him as a lowlife. He hits or verbally abuses his mother or father, brother, sister, or mother-in-law: know him as a lowlife. When asked about the good, he teaches what is bad, giving secretive advice: know him as a lowlife. Having done a bad deed, he wishes, ‘May no-one find me out!’ His deeds are underhand: know him as a lowlife. When visiting another family he eats their delicious food, but does not return the honor: know him as a lowlife. He deceives with lies ascetics and brahmins and other supplicants: know him as a lowlife. When time comes to offer a meal to brahmins or ascetics, he abuses them and does not give: know him as a lowlife. He talks about what never happened, being wrapped up in delusion, chasing after some item or other: know him as a lowlife. He extols himself and disparages others, brought down by his pride: know him as a lowlife. He’s a bully and a miser, of corrupt wishes, stingy, and devious, shameless, imprudent: know him as a lowlife. He insults the Buddha or his disciple, whether lay or renunciate: know him as a lowlife. He claims to be a perfected one, when he really is no such thing. In the world with its divinities, that crook is truly the lowest lowlife. These who are called lowlifes I have explained to you. One's not a lowlife by birth, nor by birth is one a brahmin. One's a lowlife by one's deeds, by deeds one's a brahmin. And also you should know according to this example. A corpse-worker’s son of the dog-eating caste became renowned as Mātaṅga. Mātaṅga achieved the highest fame so very hard to find. Lots of aristocrats and brahmins came to serve him. He ascended the stainless highway that leads to the heavens; having discarded sensual desire, he was reborn in a realm of divinity. His birth did not prevent him from rebirth in the realm of divinity... The Buddha's words, Vasalasutta Snp 1.7
S1 · E77
July 9 · 1 min
The Discourse on Living Happily
The Discourse on Living Happily This was spoken by the Blessed One, spoken by the Arahant; thus have I heard— “Monks, a bhikkhu endowed with two qualities lives happily in this very life, unafflicted, undismayed, unfeverish; with the breaking up of the body, after death, a good destination is to be expected. Which two? Guarding the doors of the senses, and knowing moderation in food. Monks, a bhikkhu endowed with these two qualities lives happily in this very life, unafflicted, undismayed, unfeverish; with the breaking up of the body, after death, a good destination is to be expected.” The Blessed One spoke this meaning. Therein it is said: “The eye, ear, and nose, the tongue, body, and also the mind; These are the doors of a bhikkhu here that are well-guarded. And knowing moderation in food, and restrained in the senses; He attains physical happiness, mental happiness, happiness. With a body not burning, with a mind not burning; Whether by day or by night, such a one lives in happiness.” This meaning was also spoken by the Blessed One; thus have I heard. The Buddha's words, sukhavihārasutta from Tipitaka_Pali_Reader
S1 · E76
July 5 · 1 min
The Way
The Way. Translated by Bhikkhu Bodhi At Savatthī. “Bhikkhus, whether for a layperson or one gone forth, I do not praise the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome. And what, bhikkhus, is the wrong way? It is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called the wrong way. Whether it is a layperson or one gone forth who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is wholesome. “Bhikkhus, whether for a layperson or one gone forth, I praise the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And what, bhikkhus, is the right way? It is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the right way. Whether it is a layperson or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome.” The Buddha's words, Dutiyapaṭipadāsutta SN 45.24. Translated by Bhikkhu Bodhi
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July 1 · 1 min
Adhamma Sutta
Adhamma Sutta “Unrighteousness, bhikkhus, is to be known, and what is unbeneficial; righteousness is to be known, and what is beneficial. Having known unrighteousness and what is unbeneficial, and having known righteousness and what is beneficial, one should practice in accordance with righteousness and what is beneficial. “And what, bhikkhus, is unrighteousness and what is unbeneficial? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation—this, bhikkhus, is called unrighteousness and what is unbeneficial. “And what, bhikkhus, is righteousness and what is beneficial? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation—this, bhikkhus, is called righteousness and what is beneficial. “‘Unrighteousness, bhikkhus, is to be known, and what is unbeneficial; righteousness is to be known, and what is beneficial. Having known unrighteousness and what is unbeneficial, and having known righteousness and what is beneficial, one should practice in accordance with righteousness and what is beneficial’—this is what was said, and it was said with reference to this.” The Buddha's words, paṭhamaadhammasutta from Tipitaka_Pali_Reader
S1 · E74
June 29 · 1 min
Five ways of removing ill will
“Monks, there are these five ways of removing ill will, by which a monk should completely remove any ill will that has arisen. Which five? Monks, if ill will arises towards a certain person, one should cultivate loving-kindness towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should cultivate compassion towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should cultivate equanimity towards that person; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should not pay attention to that person, not give attention to them; in this way, ill will towards that person should be removed. Monks, if ill will arises towards a certain person, one should reflect on the ownership of kamma regarding that person: ‘This venerable one is owner of his kamma, heir to his kamma, born of his kamma, related to his kamma, has his kamma as his refuge; whatever kamma he performs, good or bad, of that he will be the heir’; in this way, ill will towards that person should be removed. These, monks, are the five ways of removing ill will, by which a monk should completely remove any ill will that has arisen.” The Buddha's words, Paṭhamaāghātapaṭivinaya Sutta from Tipitaka_Pali_Reader

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