Pali audio

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.