Coming in June
"ຄິລານະທັມ." Dhamma for Patients is so powerful book for any person, especially a patient. There are many suttas in this book that the Buddha taught Dhamma for patients. It will be available to download the PDF file in June 2024.
Knowing The Buddha By His Words
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.”
On the going forth of Yasa
"Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the (great) merchant, the householder, with the venerable Yasa as attendant; having approached, he sat down on an appointed seat. Then the mother and the former wife of the venerable Yasa approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance..."
ອະບາຍມຸຂ
“ເພື່ອນໃນໂຮງສຸຣາກໍມີ ເພື່ອນກ່າວແຕ່ປາກວ່າ ເພື່ອນໆກໍມີ ສ່ວນຜູ້ໃດເປັນສະຫາຍໃນຄາວມີເຣື່ອງເກີດຂຶ້ນ ຜູ້ນັ້ນຈັດວ່າເປັນເພື່ອນແທ້. ເຫຕ ໖ ປະກາຣຄື: ກາຣນອນຕື່ນສວາຍ, ກາຣເສພພະຣິຍາຂອງຜູ້ອື່ນ, ຄວາມປະສົງກໍ່ເວຣ, ຄວາມເປັນຜູ້ກະທຳແຕ່ສິ່ງອັນຫາປະໂຍຊນ໌ບໍ່ໄດ້, ກາຣມີມິຕຊົ່ວ, ຄວາມຕຣະໜີ່ໜຽວແໜ້ນ (ສຸກະທະຣິຍະຕາ), ເຫລົ່ານີ້ຍ່ອມກຳຈັດບຸຣຸສເສຍຈາກປະໂຍຊນ໌ສຸຂທີ່ຄວນຫວັງໄດ້. ຄົນມີມິຕຊົ່ວ ມີເພື່ອນຊົ່ວ ມີມະຣະຍາທແລະຄວາມປະພຶຕຊົ່ວ ຍ່ອມເສື່ອມຈາກໂລກທັງສອງຄື ຈາກໂລກນີ້ແລະໂລກໜ້າ. ເຫຕ ໖ ປະກາຣຄື: ກາຣພະນັນແລະນັກເລງຍິງ, ນັກເລງສຸຣາ, ກາຣຟ້ອນລຳຂັບຮ້ອງ, ກາຣນອນຫລັບໃນກາງເວັນ ທ່ຽວຫລິ້ນໃນກາງຄືນ, ກາຣມີມິຕຊົ່ວ, ຄວາມຕຣະໜີ່ໜຽວແໜ້ນ, ເຫລົ່ານີ້ຍ່ອມກຳຈັດບຸຣຸສເສຍຈາກປະໂຍຊນ໌ສຸຂທີ່ຄວນຫວັງໄດ້. ຊົນເຫລົ່າໃດຫລິ້ນກາຣພະນັນ ດື່ມສຸຣາ ລ່ວງລະເມີດຍິງອັນເປັນທີ່ຮັກສະເໝີດ້ວຍຊີວິຕຂອງຜູ້ອື່ນ, ຄົບແຕ່ຄົນຊົ່ວ ບໍ່ຄົບຫາຜູ້ຈະເຣີນ ຍ່ອມເຂົ້າເຖິງຄວາມເສື່ອມ ເໝືອນດວງຈັນທ໌ຂ້າງແຮມ. ຜູ້ໃດດື່ມສຸຣາ ໄຮ້ຊັພຍ໌ ບໍ່ກະທຳກາຣງານຫາລ້ຽງຊີພ ເປັນຄົນເມົາ ປາສະຈາກສິ່ງອັນເປັນປະໂຍຊນ໌ ເຂົາຈັກຈົມລົງສູ່ໜີ້ເໝືອນກ້ອນຫີນຈົມນ້ຳ ສັນນັ້ນ ຈັກກະທຳຄວາມມົວໝອງໃຫ້ແກ່ຕົນທັນທີ. ຄົນຊອບນອນຫລັບໃນກາງເວັນ ບໍ່ລຸກຂຶ້ນໃນກາງຄືນ (ນອນທັງເວັນທັງຄືນ) ເປັນຄົນເມົາປະຈຳ ບໍ່ສາມາດຄອບຄອງເຫຍົ້າເຮືອນໃຫ້ດີໄດ້. ປະໂຍຊນ໌ທັງຫລາຍຍ່ອມລ່ວງເລີຍຊາຍໜຸ່ມທີ່ປະຖິ້ມກາຣງານ ດ້ວຍອ້າງວ່າ ໜາວຫລາຍ ຮ້ອນຫລາຍ ເວລານີ້ຄ່ຳແລ້ວເປັນຕົ້ນ. ສ່ວນຜູ້ໃດບໍ່ສຳຄັນຄວາມໜາວຄວາມຮ້ອນຍິ່ງໄປກວ່າຫຍ້າ ກະທຳກິຈຂອງບຸຣຸສຢູ່ ຜູ້ນັ້ນຍ່ອມບໍ່ເສື່ອມຈາກຄວາມສຸຂ."
The Divine Messenger
“Bhikkhus, there are these three divine messengers. What three? “Here, bhikkhus, someone engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. There the wardens of hell grab him by both arms and show him to King Yama, saying: ‘This person, your majesty, did not behave properly toward his mother and father; he did not behave properly toward ascetics and brahmins; and he did not honor the elders of the family. May your majesty inflict due punishment on him!’ “Then King Yama questions, interrogates, and cross-examines him about the first divine messenger: ‘Good man, didn’t you see the first divine messenger that appeared among human beings?’ And he replies: ‘No, lord, I didn’t see him.’..."
ຄູ່ມືກາຣຈະເຣີນເມຕຕາ
"ພິກຂຸທັງຫລາຍ! ບຸນຍ໌ກິຣິຍາວັຕຖຸຢ່າງໃດຢ່າງໜຶ່ງທີ່ມີອຸປະທິກິເລສເປັນເຫຕ ບຸນຍ໌ກິຣິຍາວັຕຖຸທັງໝົດນັ້ນ ຍ່ອມບໍ່ເຖິງສ້ຽວທີ ໑໖ ຂອງເມຕຕາເຈໂຕວິມຸຕ ເມຕຕາເຈໂຕວິມຸຕນັ້ນແລ ຄອບງຳບຸນຍ໌ກິຣິຍາວັຕຖຸເຫລົ່ານັ້ນ ສະຫວ່າງສະໄຫວ ປຽບເໝືອນຣັສມີຂອງດາວຊະນິດໃດຊະນິດ ໜຶ່ງ ຣັສມີຂອງດາວທັງໝົດນັ້ນ ຍ່ອມບໍ່ເຖິງສ້ຽວທີ ໑໖ ແຫ່ງຣັສມີຂອງດວງຈັນທ໌ ຣັສມີຂອງດວງຈັນທ໌ນັ້ນແລ ຄອບງຳຣັສມີຂອງດາວເຫລົ່ານັ້ນ ຮຸ່ງເຮືອງສະຫວ່າງສະໄຫວ ສັນນັ້ນ. ພິກຂຸທັງຫລາຍ! ປຽບເໝືອນໃນຊ່ວງເວລາອາກາສປອດໂປ່ງປາສະຈາກເມກໃນສາຣະທະສມັຍໃນເດືອນສຸດທ້າຍແຫ່ງລະດູຝົນ ພຣະອາທິຕລອຍຂຶ້ນສູ່ທ້ອງຟ້າ ກຳຈັດອາກາສອັນມືດມົລທັງປວງ ຮຸ່ງເຮືອງສະຫວ່າງສະໄຫວສັນນັ້ນ. ອີກຢ່າງໜຶ່ງ ປຽບເໝືອນດາວປະກາຍພຶກໃນປັຈຈຸບັນ ສມັຍແຫ່ງຣາຕຣີ ຍ່ອມຮຸ່ງເຮືອງສະຫວ່າງສະໄຫວ ສັນນັ້ນ. ຜູ້ໃດມີສະຕິ ຈະເຣີນເມຕຕາບໍ່ມີປະມານ ສັງໂຍຊທັງຫລາຍຂອງຜູ້ນັ້ນ ຜູ້ທີ່ພິຈາຣະນາເຫັນທັມອັນເປັນທີ່ສິ້ນໄປແຫ່ງອຸປາທິ ຍ່ອມເປັນທັມມະຊາຕເບົາບາງ ຖ້າວ່າຜູ້ນັ້ນມີຈິຕບໍ່ມຸ້ງຮ້າຍເຊິ່ງສັຕທີ່ມີຊີວິຕແມ່ນແຕ່ຊະນິດດຽວ ເປັນຜູ້ຈະເຣີນເມຕຕາຢູ່ ຜູ້ນັ້ນຍ່ອມຊື່ວ່າ ເປັນຜູ້ມີກຸສົລເພາະກາຣຈະເຣີນເມຕຕານັ້ນ ອັນພຣະອະຣິຍະບຸຄຄົລມີໃຈອະນຸເຄາະເຊິ່ງສັຕທີ່ມີຊີວິຕທຸກໝູ່ເຫລົ່າ ຍ່ອມກະທຳບຸນຍ໌ມາກມາຍ ພຣະຣາຊະຣືສີທັງຫລາຍຊົງຊະນະເຊິ່ງແຜ່ນດິນອັນເຕັມໄປດ້ວຍໝູ່ສັຕ ຊົງບູຊາຢູ່ເຊິ່ງບຸນຍ໌ເຫລົ່າໃດ ສະເດັດທ່ຽວໄປ ບຸນຍ໌ເຫລົ່ານັ້ນຍ່ອມບໍ່ເຖິງສ້ຽວທີ ໑໖ ແຫ່ງເມຕຕາຈິຕອັນບຸຄຄົລຈະເຣີນດີແລ້ວ. ຜູ້ໃດມີຈິຕປະກອບດ້ວຍເມຕຕາໃນສັຕທຸກໝູ່ເຫລົ່າ ຍ່ອມບໍ່ຂ້າເອງ ບໍ່ໃຊ້ໃຫ້ຜູ້ອື່ນຂ້າ ບໍ່ຊະນະເອງ ບໍ່ໃຊ້ຜູ້ອື່ນໃຫ້ຊະນະ ເວຣຂອງຜູ້ນັ້ນຍ່ອມບໍ່ມີເພາະເຫຕອັນໃດເລີຍ."
Loving-Kindness Development Handbook
“Bhikkhus, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant. “Just as the radiance of all the stars does not equal a sixteenth part of the moon’s radiance, but the moon’s radiance surpasses them and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness… “Just as in the last month of the rainy season, in the autumn, when the sky is clear and free of clouds, the sun, on ascending, dispels the darkness of space and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness… “And just as in the night, at the moment of dawn, the morning star shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.”
ຄວາມສັນໂດດ
"ພິກຂຸທັງຫລາຍ! ທຸກຂ໌ຂອງສະມະນະ ໕ ປະກາຣນີ້ ໕ ປະກາຣເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ພິກຂຸໃນທັມວິນັຍນີ້ ເປັນຜູ້ບໍ່ສັນໂດດດ້ວຍຈີວອຣຕາມມີຕາມໄດ້, ເປັນຜູ້ບໍ່ສັນໂດດດ້ວຍບິນທະບາຕຕາມມີຕາມໄດ້, ເປັນຜູ້ບໍ່ສັນໂດດດ້ວຍເສນາສະນະຕາມມີຕາມໄດ້, ເປັນຜູ້ບໍ່ສັນໂດດດ້ວຍຄິລານະປັຈຈັຍເພສັຊບໍຣິຂາຣຕາມມີຕາມໄດ້, ບໍ່ຍິນດີປະພຶຕພຣົມມະຈັນຍ໌. ພິກຂຸທັງຫລາຍ! ທຸກຂ໌ຂອງສະມະນະ ໕ ປະກາຣນີ້ແລ. ພິກຂຸທັງຫລາຍ! ສຸຂຂອງສະມະນະ ໕ ປະກາຣນີ້ ໕ ປະກາຣເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ເປັນຜູ້ສັນໂດດດ້ວຍຈີວອຣຕາມມີຕາມໄດ້, ເປັນຜູ້ສັນໂດດດ້ວຍບິນທະບາຕຕາມມີຕາມໄດ້, ເປັນຜູ້ສັນໂດດດ້ວຍເສນາສະນະຕາມມີຕາມໄດ້, ເປັນຜູ້ສັນໂດດດ້ວຍຄິລານະປັຈຈັຍເພສັຊບໍຣິຂາຣຕາມມີຕາມໄດ້, ຍິນດີປະພຶຕພຣົມມະຈັນຍ໌. ພິກຂຸທັງຫລາຍ! ສຸຂຂອງສະມະນະ ໕ ປະກາຣນີ້ແລ."
ສັມມັປປະທານ ໔
"ພິກຂຸທັງຫລາຍ! ແມ່ນ້ຳຄົງຄາໄຫລໄປສູ່ທິສປາຈີນ ຫລັ່ງໄປສູ່ທິສປາຈີນ ໂອນໄປສູ່ທິສປາຈີນ ສັນໃດ; ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ ສັນນັ້ນເໝືອນກັນ. ພິກຂຸທັງຫລາຍ! ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຢ່າງໃດໜໍ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມບໍ່ເກີດຂຶ້ນແຫ່ງອະກຸສົລທັມອັນເປັນບາບທັງຫລາຍທີ່ຍັງບໍ່ເກີດຂຶ້ນ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອລະອະກຸສົລທັມອັນເປັນບາບທັງຫລາຍທີ່ເກີດຂຶ້ນແລ້ວ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມເກີດຂຶ້ນແຫ່ງກຸສົລທັມທັງຫລາຍທີ່ຍັງບໍ່ເກີດຂຶ້ນ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມຕັ້ງຢູ່ ເພື່ອຄວາມບໍ່ເລືອນຫາຍ ເພື່ອຄວາມມີຍິ່ງໆຂຶ້ນໄປ ເພື່ອຄວາມໄພບູລ ເພື່ອຄວາມຈະເຣີນ ເພື່ອຄວາມບໍຣິບູນແຫ່ງກຸສົລທັມທັງຫລາຍທີ່ເກີດຂຶ້ນແລ້ວ. ພິກຂຸທັງຫລາຍ! ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຢ່າງນີ້ແລ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ."
GENEROSITY
“Bhikkhus, there are these five kinds of wealth. What five? The wealth of faith, The wealth of virtuous behavior, The wealth of learning, The wealth of generosity, and the wealth of wisdom. “And what, bhikkhus, is the wealth of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called the wealth of faith. “And what is the wealth of virtuous behavior? Here, a noble disciple abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. This is called the wealth of virtuous behavior. “And what is the wealth of learning? Here, a noble disciple has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. “And what is the wealth of generosity? Here, a noble disciple dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called the wealth of generosity. “And what is the wealth of wisdom? Here, a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the wealth of wisdom. “These, bhikkhus, are the five kinds of wealth.” When one has faith in the Tathāgata, unshakable and well established, and virtuous behavior that is good, loved and praised by the noble ones; when one has confidence in the Saṅgha and one’s view has been straightened out, they say that one is not poor, that one’s life is not lived in vain. Therefore, an intelligent person, remembering the Buddhas’ teaching, should be intent on faith and virtuous behavior, confidence and vision of the Dhamma."
ຄູ່ມືຮັກສາອຸໂປສົຖ
ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ນິໂຄທາຣາມ ໃກ້ພຣະນະຄອຣກະບິລະພັສ ໃນສັກກະຊົນບົທ, ຄັ້ງນັ້ນແລ ອຸປາສົກຊາວສັກກະຊົນບົທຈຳນວນຫລາຍໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບໃນວັນອຸໂປສົຖ ຖວາຍອະພິວາທພຣະຜູ້ມີພຣະພາຄແລ້ວ ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສຖາມອຸປາສົກຊາວສັກກະຊົນບົທວ່າ: "ຊາວສັກກະທັງຫລາຍ! ທ່ານທັງຫລາຍໄດ້ຮັກສາອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໘ ຫລືໜໍ? ອຸປາສົກຊາວສັກກະຊົນບົທເຫລົ່ານັ້ນກຣາບທູລວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ບາງຄາວພວກຂ້ານ້ອຍທັງຫລາຍກໍຮັກສາອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໘ ບາງຄາວກໍບໍ່ໄດ້ຮັກສາ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ. ຊາວສັກກະທັງຫລາຍ! ບໍ່ເປັນລາພຂອງທ່ານທັງຫລາຍເສຍແລ້ວ ທ່ານທັງຫລາຍບໍ່ໄດ້ດີເສຍແລ້ວ ທີ່ທ່ານທັງຫລາຍເມື່ອຊີວິຕມີພັຍເພາະຄວາມໂສກ ມີພັຍເພາະຄວາມຕາຍຢູ່ຢ່າງນີ້ ບາງຄາວກໍຮັກສາອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໘ ບາງຄາວກໍບໍ່ໄດ້ຮັກສາ. ຊາວສັກກະທັງຫລາຍ! ທ່ານທັງຫລາຍຈະເຂົ້າໃຈຄວາມຂໍ້ນັ້ນວ່າຢ່າງໃດ ບຸຣຸສໃນໂລກນີ້ຍ່ອມກະທຳຊັພຍ໌ເຄິ່ງກະຫາປະນະໃຫ້ເກີດຂຶ້ນທຸກໆວັນ ດ້ວຍກາຣງານອັນຊອບ ໂດຍບໍ່ແຕະຕ້ອງອະກຸສົລເລີຍ ສົມຄວນຈະກ່າວໄດ້ຫລືບໍ່ວ່າ ເປັນບຸຣຸສສລາດ ສົມບູນດ້ວຍຄວາມໝັ່ນ? ສົມຄວນກ່າວໄດ້ຢ່າງນັ້ນ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ...!
APAYAMUKHA
"There are four drains on wealth that has been gathered in this way. Womanizing, Drinking, Gambling, And having bad friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. In the same way, there are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. There are four inlets for wealth that has been gathered in this way. Not womanizing, Not drinking, Not gambling, And having good friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. In the same way, there are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. These are the four things that lead to the welfare and happiness of a gentleman in this life. These four things lead to the welfare and happiness of a gentleman in future lives. What four? Accomplishment in faith, ethics, generosity, and wisdom. And what is accomplishment in faith? It’s when a gentleman has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith. And what is accomplishment in ethics? It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics. And what is accomplishment in generosity? It’s when a gentleman lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity. And what is accomplishment in wisdom? It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom. These are the four things that lead to the welfare and happiness of a gentleman in future lives. They’re enterprising in the workplace, diligent in managing things, they balance their finances, and preserve their wealth. Faithful, accomplished in ethics, bountiful, rid of stinginess, they always purify the path to well-being in lives to come. And so these eight qualities of a faithful householder are declared by the one who is truly named to lead to happiness in both spheres, welfare and benefit in this life, and happiness in the future lives. This is how, for a householder, merit grows by generosity.”
THREE KINDS OF CHILDREN
This was said by the Buddha, the Perfected One: that is what I heard. “These three kinds of children are found in the world. What three? One who betters their birth, one who equals their birth, one who fails their birth. And how does a child better their birth? It’s when a child’s parents have not gone for refuge to the Buddha, the teaching, and the Saṅgha. They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. They’re immoral, of bad character. But their child has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. That’s how a child betters their birth."
ວ່າດ້ວຍຂໍ້ອຸປະມາດ້ວຍຜ້າ
"ພິກຂຸທັງຫລາຍ! ຜ້າທີ່ເສົ້າໝອງມີມົລທິນຈັບ ຊ່າງຍ້ອມຈະນຳເອົາຜ້ານັ້ນໃສ່ລົງໃນນ້ຳຍ້ອມໃດໆ ຄື ສີຂຽວ ສີເຫລືອງ ສີແດງ ຫລືສີຊົມພູ ຜ້ານັ້ນຍ່ອມເປັນຜ້າທີ່ເຂົາຍ້ອມບໍ່ໄດ້ດີ ມີສີມົວໝອງ ຂໍ້ນັ້ນເພາະເຫດໃດ? ພິກຂຸທັງຫລາຍ ເພາະຜ້າເປັນຂອງບໍ່ບໍຣິສຸທ ສັນໃດ; ພິກຂຸທັງຫລາຍ ເມື່ອຈິຕເສົ້າໝອງແລ້ວ ທຸຄະຕິເປັນອັນຫວັງໄດ້ ສັນນັ້ນ. ພິກຂຸທັງຫລາຍ! ຜ້າທີ່ບໍຣິສຸທສະອາດ ຊ່າງຍ້ອມຈະນຳເອົາຜ້ານັ້ນໃສ່ລົງໃນນ້ຳຍ້ອມໃດໆ ຄື ສີຂຽວ ສີເຫລືອງ ສີແດງ ຫລືສີຊົມພູ ຜ້ານັ້ນຍ່ອມເປັນຜ້າທີ່ເຂົາຍ້ອມໄດ້ດີ ມີສີສົດໃສ ຂໍ້ນັ້ນເພາະເຫດໃດ? ພິກຂຸທັງຫລາຍ ເພາະຜ້າເປັນຂອງບໍຣິສຸທ ສັນໃດ; ພິກຂຸທັງຫລາຍ ເມື່ອຈິຕບໍ່ເສົ້າໝອງແລ້ວ ສຸຄະຕິເປັນອັນຫວັງໄດ້ ສັນນັ້ນ." “Bhikkhus, suppose a cloth were defiled and stained, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look poorly dyed and impure in colour. Why is that? Because of the impurity of the cloth. So too, when the mind is defiled, an unhappy destination may be expected. Bhikkhus, suppose a cloth were pure and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look well dyed and pure in colour. Why is that? Because of the purity of the cloth. So too, when the mind is undefiled, a happy destination may be expected."
THE RESULT OF GIVING FOOD
On one occasion the Blessed One was dwelling among the Koliyans near the Koliyan town named Sajjanela. Then, in the morning, the Blessed One dressed, took his bowl and robe, and went to the residence of the Koliyan daughter Suppavāsā, where he sat down in the prepared seat. Then the Koliyan daughter Suppavāsā, with her own hand, served and satisfied the Blessed One with various kinds of delicious food. When the Blessed One had finished eating and had put away his bowl, the Koliyan daughter Suppavāsā sat down to one side. The Blessed One then said to her: “Suppavāsā, a female noble disciple who gives food gives the recipients four things. What four? She gives life, beauty, happiness, and strength...
With Brahmadeva
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain brahmin lady had a son called Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha. Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Brahmadeva became one of the perfected. Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Wandering indiscriminately for alms-food in Sāvatthī, he approached his own mother’s house. Now at that time Brahmadeva’s mother, the brahmin lady, was offering up a regular oblation to Brahmā. Then Brahmā Sahampati thought: “This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to Brahmā. Why don’t I go and stir up a sense of urgency in her?” Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in the house of Brahmadeva’s mother. Then Brahmā Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse: “Far from here is the Brahmā realm, madam, to which you offer a regular oblation. But Brahmā doesn’t eat that kind of food. Why make invocations, when you don’t know the path to Brahmā? This Brahmadeva, madam, free of attachments, has surpassed the gods. A bhikkhu without possessions or dependents, he has entered your house for alms. He’s worthy of offerings dedicated to the gods, a knowledge master, self-developed. He’s worthy of a teacher’s offering from gods and men. Having shunned all evils, he’s unsullied. Cool at heart, he wanders looking for food. He has no before and after, peaceful, unclouded, untroubled, with no need for hope, he has laid down the rod for all creatures firm and frail. So let him enjoy your offering of choice alms. With peaceful mind, he has left the crowd, he wanders like a tamed elephant, unperturbed. He’s a bhikkhu fair in ethics, with heart well freed. So let him enjoy your offering of choice alms. With unwavering confidence in him, present your teacher’s offering to one who deserves it. Now that you’ve seen the sage who has crossed over, madam, make merit for the sake of future happiness!” With unwavering confidence in him, she presented her teacher’s offering to one who deserved it. After seeing the sage who had crossed over, the brahmin lady made merit for the sake of future happiness.
Lesser Discourse on the Cowherd
At one time the Lord was staying among the Vajjis at Ukkācelā on the banks of the river Ganges. While he was there the Lord addressed the monks, saying: “Monks.” “Revered one,” these monks answered the Lord in assent. The Lord spoke thus: “Formerly, monks, an incompetent cowherd of Magadha in the last month of the rains at harvest time, without considering the hither bank of the river Ganges, without considering the further bank, drove his cattle across to the further bank in Suvidehā at a place where there was no ford. Then, monks, the cattle huddled together in the middle of the stream of the river Ganges, got into difficulties and misfortune there. What was the cause? It was, monks, that that incompetent cowherd of Magadha in the last month of the rains at harvest time, without considering the hither bank of the river Ganges, without considering the further bank, drove the cattle across to the further bank in Suvidehā at a place where there was no ford. Even so, monks, any recluses or brahmans who are unskilled about this world, unskilled about the world beyond, unskilled about Māra's realm, unskilled about what is not Māra's realm, unskilled about Death's realm, unskilled about what is not Death's realm—whoever think they should listen to these (recluses and brahmans) and put their faith in them, that will be for a long time for their woe and anguish..."
ປະຣິນຍາໃນອະຣິຍະວິນັຍ
At Sāvatthī. Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Rādha, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. Listen and apply your mind well, I will speak.” “Yes, sir,” Rādha replied. The Buddha said this: “And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood. And what is complete understanding? The ending of lust, hate, and delusion. This is called complete understanding. And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood.”