Pali audio

AN 5.77 The dangers of living in a wilderness among wild beasts and so on. AN 5.78 The uncertainties of life may prevent your practice. AN 5.79 When the teachers and leaders of the Saṅgha are not well practiced, their weakness will be passed down the generations. AN 5.80 The Saṅgha may forsake the simple life and indulge in luxuries.

AN 5.71 Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.AN 5.72 Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.AN 5.73 The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.AN 5.74 The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.AN 5.75 Some warriors, like some monks, falter before the threat of battle, while others emerge victorious.AN 5.76 Some warriors, like some monks, are killed or injured in battle, while others emerge victorious.

AN 5.61 Five meditations are very beneficial.AN 5.62 Five meditations lead to the deathless.AN 5.63 Noble growth for a male disciple.AN 5.64 Noble growth for a female disciple.AN 5.65 Qualifications for taking part in a discussion on Dharma.AN 5.66 Qualifications for sharing Dharma.AN 5.67 The four bases of psychic power, together with energy, lead to awakening.AN 5.68 The Buddha developed the bases for psychic power, which lead to his awakening.AN 5.69 Five meditations that lead to disillusionment with the world.AN 5.70 Five meditations that lead to the end of defilements.

AN 5.51 The five hindrances weaken wisdom like side-channels weaken a river’s flow.AN 5.52 The five hindrances are entirely unwholesome.AN 5.53 Conditions that help meditation progress smoothly.AN 5.54 Times that are supportive for meditation practice.AN 5.55 A mother and son, though ordained as monk and nun, have sexual relations. The Buddha launches a powerful attack on the dangers of sex.AN 5.56 A monk, dissatisfied with monastic life, seeks support from his mentor.AN 5.57 Topics that are worthy regularly reflecting on, whether as a lay person or renunciant.AN 5.58 When some wild young men show deep respect for the Buddha, a family elder is astonished.AN 5.59 Things that are hard to find in someone who has gone forth when old.AN 5.60 Things that are hard to find in someone who has gone forth when old.

AN 5.41 The legitimate purposes of wealth.AN 5.42 A good person brings many blessings to their family.AN 5.43 You don’t get good things by praying for them, but by how you live.AN 5.44 If you give the best, you get the best.AN 5.45 When offerings are used for deep meditation, the merit multiplies enormously.AN 5.46 Kinds of spiritual success, in brief.AN 5.47 Kinds of spiritual wealth, in detail.AN 5.48 A wise person reflects on their nature, so they do not suffer when struck by loss.AN 5.49 When King Pasenadi learns of the death of his beloved Queen Mallikā, the Buddha consoles him.AN 5.50 Depressed by the death of Queen Bhaddā, King Muṇḍa of Rājagaha neglects his duties, and broods by the side of his beloved’s corpse. Venerable Nārada eases his grief.

AN 5.31 Princess Sumanā asks the Buddha about the karmic results of generosity, when other qualities are equal.AN 5.32 Princess Cundī asks the Buddha about the best kind of confidence.AN 5.33 Uggaha invites the Buddha for a meal, and asks him to advise his daughters, who about about to be married.AN 5.34 The Buddha teaches General Sīha the benefits which he can see for himself in this life, and those in the next life, which he must take on faith.AN 5.35 Five benefits of generosity for lay people.AN 5.36 Gifts at the right time, in a appropriate way. The verses are the classic kāladāna blessing.AN 5.37 Give and you shall receive. The verses are a classic blessing, beginning with Āyudo balado dhīro.AN 5.38 When someone is a donor, they reap the benefits of association with the Saṅgha.AN 5.39 Reasons why parents want to have children.AN 5.40 How a virtuous family head is like a great tree in the mountains.

AN 5.21 If your basic practice is not there, you can’t go higher.AN 5.22 If your basic practice is not there, you can’t go higher.AN 5.23 The hindrances are like the corruptions in gold.AN 5.24 Dharmas starting with morality naturally evolve to freedom.AN 5.25 Right view leads to freedom when supported by five factors.AN 5.26 Occasions when one can experience liberation.AN 5.27 Develop measureless convergence of mind and five knowledges intuitively arise.AN 5.28 Five kinds of noble right convergence, including similes.AN 5.29 The benefits of walking meditation.AN 5.30 The Buddha tells Venerable Nāgita how he dislikes noisy crowds, and wishes never to become famous.

AN 5.11 The five powers of a Realized One.AN 5.12 Of the five powers, wisdom is chief.AN 5.13 The five powers in brief.AN 5.14 The five powers explained in detail.AN 5.15 Where to look for the five powers.AN 5.16 Wisdom is the chief of the five powers.AN 5.17 By practicing but not teaching, one practices for one’s own good.AN 5.18 By teaching but not practicing, one practices for the good of others.AN 5.19 By neither teaching nor practicing, one doesn’t practice for anyone’ good.AN 5.20 By both teaching and practicing, one practice for everyone’s good.

AN 5.01 Five powers of a trainee.AN 5.02 Five powers of a trainee, explained.AN 5.03 Suffering in this life and the next.AN 5.04 Five qualities determine rebirth.AN 5.05 Reasons to criticize a mendicant who disrobes, or praise one who remains.AN 5.06 Loss of foundational qualities leads to decline.AN 5.07 The Buddha looks after mendicants like a nurse looks after a child until they’ve grown up.AN 5.08 A mendicant with five bad qualities fails in the Dharma.AN 5.09 A disrespectful mendicant with five bad qualities fails in the Dharma.AN 5.10 A mendicant with five bad qualities can’t grow in the Dharma.

Develop insight into stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence through the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power.Develop complete understanding, … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of stinginess etc. through the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power.

Develop insight into greed hate … delusion … anger … hostility … disdain … contempt … jealousy through the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power.Develop complete understanding, … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed etc. through the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power.

4.264 Killing leads to hell, not killing leads to heaven.4.265 Stealing leads to hell, not stealing leads to heaven.4.266 Sexual misconduct leads to hell, not committing sexual misconduct leads to heaven.4.267 Lying leads to hell, truth leads to heaven.4.268 Divisive speech leads to hell, harmonious speech leads to heaven.4.269 Harsh speech leads to hell, harsh speech leads to heaven.4.270 Talking nonsense leads to hell, meaningful speech leads to heaven.4.271 Covetousness leads to hell, contentment leads to heaven.4.272 Ill will leads to hell, love leads to heaven.4.273 Wrong view leads to hell, right view leads to heaven.

4.254 Things that are to be fully known, given up, developed, and realized through insight.4.255 Noble and ignoble searches.4.256 How to gather and sustain a community.4.257 An old monk asks for advice before his retreat.4.258 Why families lose wealth.4.259 How a mendicant is like a fine thoroughbred.4.260 How a mendicant is like a fine thoroughbred.4.261 Four spiritual powers4.262 Things that make you unfit for living secluded in the wilderness.4.263 Blameworthy and blameless deeds.

4.243 A bad monk enjoys schism in the Saṅgha.4.244 A mendicant fears offenses just as someone would fear punishment.4.245 How training benefits, wisdom oversees, freedom is the heart, and mindfulness is in charge.4.246 How a corpse, a hedonist, a lion, and a Buddha go to sleep.4.247 Four people worthy of a pagoda.4.248 Four things lead to the growth of wisdom.4.249 Four things helpful for human beings.4.250 Four kinds of ignoble expression by saying you don’t know what you do know.4.251 Four kinds of noble expression by saying you don’t know what you don’t know.4.252 Four kinds of ignoble expression by saying you do know what you don’t know.4.253 Four kinds of noble expression by saying you do know what you do know.

4.232-233 Karma that’s dark, bright, both, and neither.4.234 A brahmin accuses the Buddha of being an annihilationist.4.235 Karma that’s dark, bright, both, and neither, explained with the precepts.4.236 Karma that’s dark, bright, both, and neither, explained with the grave violations and the paths of wholesome deeds.4.237 Karma that’s dark, bright, both, and neither, explained with the noble eightfold path.4.238 Karma that’s dark, bright, both, and neither, explained with the awakening factors.4.239 Blameworthy or blameless deeds and view determine rebirth.4.240 Hurtful or pleasing deeds and view determine rebirth.4.241 Four kinds of ascetics found only in the Buddha’s teaching.4.242 Relying on a good person brings four benefits.

AN 4.211 Good people light up an assembly. AN 4.212 Conduct and view determine rebirth. AN 4.213 Conduct and gratitude determine rebirth. AN 4.214 Precepts determine rebirth. AN 4.215 Initial path factors determine rebirth. AN 4.216 Subsequent path factors determine rebirth. AN 4.217 Truth and untruth determine rebirth. AN 4.218 Truth and untruth determine rebirth. AN 4.219 Faith and other qualities determine rebirth. AN 4.220 Faith and other qualities determine rebirth.

AN 4.201 A good person keeps precepts—including avoiding alcohol—for themselves, while a better person encourages others as well.AN 4.202 A good person has faith and other good qualities, while a better person encourages others to develop these.AN 4.203 A good person keeps precepts—including avoiding various kinds of wrong speech—for themselves, while a better person encourages others as well.AN 4.204 A good person practices the ten ways of wholesome deeds for themselves, while a better person encourages others as well.AN 4.205 A good person practices the eightfold path for themselves, while a better person encourages others as well.AN 4.206 A good person practices the tenfold path for themselves, while a better person encourages others as well.AN 4.207 It’s good to practice the ten ways of wholesome deeds and to encourage others.AN 4.208 It’s good to practice the tenfold path and to encourage others.AN 4.209 It’s good character to practice the ten ways of wholesome deeds and to encourage others.AN 4.210 It’s good character to practice the tenfold path and to encourage others.

AN 4.198 Those who torture themselves and others, and those who do not.AN 4.199 The web of craving that wraps around the self.AN 4.200 How love and hate give rise to love and hate; and how one doesn’t fume, ignite, or burn up

4.194 Making an effort to be pure in morality, mind, view, and freedom.4.195 A discussion with a Jain on whether someone with purified understanding can experience the results of bad karma in the next life.4.196 The practice of self-torture doesn’t purify you internally.4.197 Queen Mallikā asks about the karmic causes of beauty, wealth, and power.

AN 4.191 The benefits in the next life of studying Dharma in this life.AN 4.192 Ways of assessing a person’s morality, integrity, resilience, and wisdom.An 4.193 The Buddha is accused of using magic to convert followers.

4.181 How a mendicant is like a warrior.4.182 There are some things no-one can guarantee.4.183 What we say should never go beyond what we know; but it must also be meanungful.4.184 Not everyone is afraid to die.4.185 The Buddha redefines the truths of the brahmins.4.186 A monk asks a series of questions, which are praised by the Buddha.4.187 The Buddha explains to Vassakāra how only a good person can judge others. Meanwhile, the followers of Todeyya complain about the King.4.188 If you criticize someone, you should have a good reason.4.189 Different things are realized in different ways.4.190 On the Uposatha night, the Buddha praises monks of great spiritual attainments in the Saṅgha.

4.171 Intention and its results.4.172 Sāriputta realized the four kinds of textual analysis a fortnight after he ordained.4.173 When the senses end, is there anything left? Or is that just proliferation?4.174 When the senses end, is there anything left? Or is that just proliferation?4.175 A “terminator” is someone who has made an end of suffering. But are they defined by knowledge or conduct?4.176 Leading examples for the four assemblies.4.177 A teaching to Rāhula, the Buddha’s son, on the four elements.4.178 Meditative attainments don’t always lead to letting go of the attachment to self.4.179 Why only some people realize Nirvana in this life.4.180 How to determine what is an authentic teaching of the Buddha.

4.161 Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in brief.4.162 Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in detail.4.163 Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in detail.4.164 Impatient practice, patient practice, taming practice, and calming practice.4.165 Impatient practice, patient practice, taming practice, and calming practice.4.166 Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: which is best?4.167 Sāriputta and Moggallāna discuss their practice.4.168 Sāriputta and Moggallāna discuss their practice.4.169 Getting awakened either with or without extra effort.4.170 Ways of practicing serenity and discernment.

4.151 The faculties of faith, energy, mindfulness, and convergence.4.152 The powers of faith, energy, mindfulness, and convergence.4.153 The powers of wisdom, energy, blamelessness, and inclusiveness.4.154 The powers of mindfulness, convergence, blamelessness, and inclusiveness.4.155 The powers of reflection, development, blamelessness, and inclusiveness.4.156 It’s not easy to measure the length of an eon.4.157 Physical health is easier than mental health.4.158 Signs of decline: much greed, much hate, and much delusion; and wisdom doesn’t go deep.4.159 A nun fakes illness as a pretext to seduce Ānanda.4.160 Things that lead to the disappearance of the Dharma.

4.141 The brightness of the moon, sun, fire, and wisdom. 4.142 The radiance of the moon, sun, fire, and wisdom. 4.143 The lights of the moon, sun, fire, and wisdom. 4.144 The shining of the moon, sun, fire, and wisdom. 4.145 The lamps of the moon, sun, fire, and wisdom. 4.146 A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. 4.147 A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. 4.148 Speech that’s lying, divisive, harsh, or meaningless. 4.149 Speech that’s true, harmonious, gentle, and meaningful. 4.150 Morality, convergence, wisdom, and freedom are essentials.

4.131 People who have given up various fetters.4.132 Speaking on topic and fluently.4.133 One who understands immediately, one who understands after detailed explanation, one who needs personal guidance, and one who merely learns by rote.4.134 Living on the fruit of effort or of past karma.4.135 The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.4.136 Fulfilling morality, convergence, and wisdom.4.137 Valuing morality, convergence, and wisdom.4.138 Retreat of body and mind.4.139 Good and bad Dharma speakers, and their followings.4.140 Having things to say, and saying them well.

4.121 The fears of guilt, shame, punishment, and rebirth in a bad place.4.122 The risks of waves, crocodiles, whirlpools, and sharks.4.123 Length of rebirth in various exalted realms.4.124 Contemplating jhānas with wisdom.4.125 Rebirth in Brahmā realms from divine abiding meditations.4.126 Contemplating divine abiding meditations with wisdom.4.127 The Buddha illuminates even interstellar space, so that beings reborn there see each other.4.128 Even in a world full of attachment, people listen to the Buddha’s teaching.4.129 Monks, nuns, laywomen, and laymen love to hear Dharma from Ānanda.4.130 Monks, nuns, laywomen, and laymen love to hear Dharma from Ānanda.

4.111 Guiding people like horses: sometimes, strictly, sometimes gently. And sometimes you have to kill them.4.112 A mendicant is like a king’s thoroughbred.4.113 A thoroughbred responds when it sees the goad. So does a mendicant.4.114 A mendicant is like a king’s elephant.4.115 Things that are pleasant or unpleasant, harmful or beneficial.4.116 Don’t neglect good conduct.4.117 Practice in your own way.4.118 Four inspiring places to visit.4.119 The perils of birth, old age, sickness, and death.4.120 The perils of fire, water, kings, and bandits.

4.101 - 102 Four people similar to clouds.4.103 Four people similar to pots.4.104 Four people similar to ponds.4.105 Four people similar to mangoes.4.107 Four people similar to mice.4.108 Four people similar to oxen.4.109 Four people similar to trees.4.110 Four people similar to vipers.

4.91 Demons and gods.4.92 Serenity and discernment.4.93 Serenity and discernment should be developed.4.94 To develop serenity and discernment, you should ask experienced practitioners.4.95-99 Practice to help yourself and others.4.100 Which is better: appropriate praise and criticism, or equanimity?

4.81 Precepts lead to heaven or hell.4.82 Wrong or right speech leads to heaven or hell.4.83 Criticizing and praising leads to heaven or hell.4.84 Valuing defilements above the Dharma leads to hell.4.85 The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.4.86 One sunk low who sinks lower, one sunk low who rises high, one risen high who sinks low, and one risen high who rises higher.4.87 - 4.90 The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

4.71 Unfailing practices: morality, learning, energy, and wisdom. 4.72 Unfailing practices: thoughts of renunciation, good will, and kindness; and right view. 4.73 Speaking well and ill of others. 4.74 The best morality, convergence, wisdom, and freedom. 4.75 The best form, feeling, perception, and state of existence. 4.76 As he lay dying, the Buddha encouraged his disciples to ask any last questions. 4.77 If you try to think about these things you will go mad or get frustrated. 4.78 Four ways of purifying an offering to a teacher. 4.79 Why for different people the same kind of business undertaking might fail or succeed. 4.80 Ānanda asks the Buddha why females don’t attend council meetings, undertake business, or travel to Persia.

4.61 Four things that are desirable, but hard to get; and how to get them through deeds of substance. 4.62 The happiness of ownership, using wealth, debtlessness, and blamelessness. 4.63 A family where the children honor their parents in their home is said to live with Brahmā. 4.64 Breaking precepts leads to hell. 4.65 Estimating others based on appearance, voice, austerity, and principle. 4.66 The greedy, the hateful, the delusional, and the conceited. 4.67 Spreading loving-kindness to snakes and other creatures. 4.68 Possessions, honor, and popularity came to Devadatta for his own ruin and downfall. 4.69 The endeavors to restrain, to give up, to develop, and to preserve. 4.70 Corruption of the realm follows corruption of the king.

4.51 When a mendicant meditates using an offering, merit overflows for the donor.4.52 When a mendicant has confidence and morality, merit overflows for the donor.4.53- 4.54 Living with gods and zombies.4.55 - 4.56 How a married couple can stay together in this life and the next.4.57 - 4.59 Long life, beauty, happiness, and strength.4.60 A lay disciple serves the mendicant Saṅgha with robes, alms-food, lodgings, and medicines.

4.41 Developing convergence for pleasure, understanding, mindfulness, and ending defilements.4.42 Answering questions definitively, analytically, with a counter-question, or setting it aside.4.43 Valuing anger, or denigration, or material possessions, or honor, or valuing the true teaching.4.44 Valuing anger, or denigration, or material possessions, or honor, or valuing the true teaching.4.45 The god Rohitassa tells how he tried to go to the end of the world.4.46 The Buddha relates the story of Rohitassa.4.47 The sky and earth and very far apart. What’s further apart?4.48 The Buddha praises the teaching of the monk Visākha.4.49 Distortions of perception, mind, and view.4.50 Four things obscure the sun and moon, so they don’t shine and glow and radiate. And four things corrupt mendicants: alcohol, sex, money, wrong livelihood.

4.31 Living in a suitable region, relying on good people, right determination, and past good karma.4.32 Inclusiveness through giving, kind speech, taking care, and impartiality.4.33 A lion’s roar terrifies beasts. The Buddha’s teaching terrifies the gods.4.34 Confidence in the Buddha, the path, the Dharma, and the Saṅgha are the best kinds of confidence.4.35 A great man as understood by brahmins and by the Buddha.4.36 The brahmin Doṇa is filled with wonder when he sees the Buddha’s footprints.4.37 A mendicant who has morality, guards the sense doors, eats in moderation, and is committed to wakefulness can’t decline.4.38 A mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has tranquilized bodily activity, and is said to be ‘withdrawn’.4.39 - 40The Buddha criticizes violent sacrifice, but not non-violent giving.

4.21 Who should the Buddha revere?4.22 What qualifies you as a senior.4.23 Why the Buddha is called the Realized One.4.24 The Buddha knows what can be known, and remains poised in the midst of the world.4.25 This spiritual life is lived for the sake of restraint, giving up, fading away, and stopping.4.26 Mendicants who are deceivers, stubborn, flatterers, frauds, insolent, and scattered: they are no mendicants of the Buddha.4.27 A mendicant should be content with trifles that are easy to get hold of.4.28 Contentment with any old robe, alms-food, lodgings, and love of meditation: these are ancient traditions of the noble ones.4.29 Contentment, good will, mindfulness and convergence are basic principles.4.30 A discussion with some wanderers on the basic principles.