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The Buddha's words Māgaṇḍiyasutta MN 75 https://suttacentral.net/mn75 Photo by Lauri Poldre from Pexels THUS HAVE I HEARD. On one occasion the Blessed One was living in the Kuru country where there was a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Kammāsadhamma for alms. When he had wandered for alms in Kammāsadhamma and had returned from his almsround, after his meal he went to a certain grove for the day’s abiding. Having entered the grove, he sat down at the root of a tree for the day’s abiding. Then the wanderer Māgandiya, while walking and wandering for exercise, went to the fire chamber of the brahmin belonging to the Bhāradvāja clan. There he saw a spread of grass prepared and asked the brahmin: “For whom has this spread of grass been prepared in Master Bhāradvāja’s fire chamber? It seems like it might be a recluse’s bed.” “Master Māgandiya, there is the recluse Gotama, the son of the Sakyans, who went forth from a Sakyan clan. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ This bed has been prepared for that Master Gotama.” “Indeed, Master Bhāradvāja, it is an ill sight we see when we see the bed of that destroyer of growth, Master Gotama.” “Be careful what you say, Māgandiya, be careful what you say! Many learned nobles, learned brahmins, learned householders, and learned recluses have full confidence in Master Gotama, and have been disciplined by him in the noble true way, in the Dhamma that is wholesome.” “Master Bhāradvāja, even if we saw that Master Gotama face to face, we would tell him to his face: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that has come down in our discourse.” “If Master Māgandiya has no objection, may I tell this to Master Gotama?” “Let Master Bhāradvāja be at ease. Tell him just what I have said.” Meanwhile, with the divine ear, which is purified and surpasses the human, the Blessed One heard this conversation between the brahmin of the Bhāradvāja clan and the wanderer Māgandiya. Then, when it was evening, the Blessed One rose from meditation, went to the brahmin’s fire chamber, and sat down on the spread of grass made ready. Then the brahmin of the Bhāradvāja clan went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. The Blessed One asked him: “Bhāradvāja, did you have any conversation with the wanderer Māgandiya about this very same spread of grass?” When this was said, the brahmin, awestruck and with his hair standing on end, replied: “We wanted to tell Master Gotama about that very thing, but Master Gotama has anticipated us.” But this discussion between the Blessed One and the brahmin of the Bhāradvāja clan was left unfinished, for then the wanderer Māgandiya, while walking and wandering for exercise, came to the brahmin’s fire chamber and went up to the Blessed One. He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he sat down at one side. The Blessed One said to him: “Māgandiya, the eye delights in forms, takes delight in forms, rejoices in forms; that has been tamed by the Tathāgata, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?” “It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that is recorded in our scriptures.” “The ear delights in sounds…The nose delights in odours…The tongue delights in flavours…The body delights in tangibles… The mind delights in mind-objects, takes delight in mind-objects, rejoices in mind-objects; that has been tamed by the Tathāgata, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Was it with reference to this that you said: ‘The recluse Gotama is a destroyer of growth’?” “It was with reference to this, Master Gotama, that I said: ‘The recluse Gotama is a destroyer of growth.’ Why is that? Because that is recorded in our scriptures.” “What do you think, Māgandiya? Here someone may have formerly enjoyed himself with forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of forms, he might abandon craving for forms, remove fever for forms, and abide without thirst, with a mind inwardly at peace. What would you say to him, Māgandiya?”—“Nothing, Master Gotama.” “What do you think, Māgandiya? Here someone may have formerly enjoyed himself with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of tangibles, he might abandon craving for tangibles, remove fever for tangibles, and abide without thirst, with a mind inwardly at peace. What would you say to him, Māgandiya?”—“Nothing, Master Gotama.” “Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye…with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. I had three palaces, one for the rainy season, one for the winter, and one for the summer. I lived in the rains’ palace for the four months of the rainy season, enjoying myself with musicians, none of whom were men, and I did not go down to the lower palace. “On a later occasion, having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, nor do I delight therein. Why is that? Because there is, Māgandiya, a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein. “Suppose, Māgandiya, a householder or a householder’s son was rich, with great wealth and property, and being provided and endowed with the five cords of sensual pleasure, he might enjoy himself with forms cognizable by the eye…with sounds cognizable by the ear…with odours cognizable by the nose…with flavours cognizable by the tongue…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. Having conducted himself well in body, speech, and mind, on the dissolution of the body, after death, he might reappear in a happy destination, in the heavenly world in the retinue of the gods of the Thirty-three; and there, surrounded by a group of nymphs in the Nandana Grove, he would enjoy himself, provided and endowed with the five cords of divine sensual pleasure. Suppose he saw a householder or a householder’s son enjoying himself, provided and endowed with the five cords of human sensual pleasure. What do you think, Māgandiya? Would that young god surrounded by the group of nymphs in the Nandana Grove, enjoying himself, provided and endowed with the five cords of divine sensual pleasure, envy the householder or the householder’s son for the five cords of human sensual pleasure or would he be enticed by human sensual pleasures?” “No, Master Gotama. Why not? Because divine sensual pleasures are more excellent and sublime than human sensual pleasures.” “So too, Māgandiya, formerly when I lived the home life, I enjoyed myself, provided and endowed with the five cords of sensual pleasure: with forms cognizable by the eye…with tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. On a later occasion, having understood as they actually are the gratification, the danger, and the escape in the case of sensual pleasures, I abandoned craving for sensual pleasures, I removed fever for sensual pleasures, and I abide without thirst, with a mind inwardly at peace. I see other beings who are not free from lust for sensual pleasures being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them nor do I delight therein. Why is that? Because there is, Māgandiya, a delight apart from sensual pleasures, apart from unwholesome states, which surpasses even divine bliss. Since I take delight in that, I do not envy what is inferior, nor do I delight therein. “Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then he might see another leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. What do you think, Māgandiya? Would that man envy that leper for his burning charcoal pit or his use of medicine?” “No, Master Gotama. Why is that? Because when there is sickness, there is need for medicine, and when there is no sickness there is no need for medicine.” “So too, Māgandiya, formerly when I lived the home life…as in §12…Since I take delight in that, I do not envy what is inferior, nor do I delight therein. “Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit. Then his friends and companions, his kinsmen and relatives, brought a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then two strong men would seize him by both arms and drag him towards a burning charcoal pit. What do you think, Māgandiya? Would that man twist his body this way and that?” “Yes, Master Gotama. Why is that? Because that fire is indeed painful to touch, hot, and scorching.” “What do you think, Māgandiya? Is it only now that that fire is painful to touch, hot, and scorching, or previously too was that fire painful to touch, hot, and scorching?” “Master Gotama, that fire is now painful to touch, hot, and scorching, and previously too that fire was painful to touch, hot, and scorching. For when that man was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, his faculties were impaired; thus, though the fire was actually painful to touch, he acquired a mistaken perception of it as pleasant.” “So too, Māgandiya, in the past sensual pleasures were painful to touch, hot, and scorching; in the future sensual pleasures will be painful to touch, hot, and scorching; and now at present sensual pleasures are painful to touch, hot, and scorching. But these beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, have faculties that are impaired; thus, though sensual pleasures are actually painful to touch, they acquire a mistaken perception of them as pleasant. “Suppose, Māgandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterising his body over a burning charcoal pit; the more he scratches the scabs and cauterises his body, the fouler, more evil-smelling and more infected the openings of his wounds would become, yet he would find a certain measure of satisfaction and enjoyment in scratching the openings of his wounds. So too, Māgandiya, beings who are not free from lust for sensual pleasures, who are devoured by craving for sensual pleasures, who burn with fever for sensual pleasures, still indulge in sensual pleasures; the more such beings indulge in sensual pleasures, the more their craving for sensual pleasures increases and the more they are burned by their fever for sensual pleasures, yet they find a certain measure of satisfaction and enjoyment in dependence on the five cords of sensual pleasure. “What do you think, Māgandiya? Have you ever seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five cords of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst, with a mind inwardly at peace, or who is able or who will be able to so abide?”—“No, Master Gotama.” “Good, Māgandiya. I too have never seen or heard of a king or a king’s minister enjoying himself, provided and endowed with the five cords of sensual pleasure who, without abandoning craving for sensual pleasures, without removing fever for sensual pleasures, was able to abide free from thirst, with a mind inwardly at peace, or who is able or who will be able to so abide. On the contrary, Māgandiya, those recluses or brahmins who abided or abide or will abide free from thirst, with a mind inwardly at peace, all do so after having understood as they actually are the origin, the disappearance, the gratification, the danger, and the escape in the case of sensual pleasures, and it is after abandoning craving for sensual pleasures and removing fever for sensual pleasures that they abided or abide or will abide free from thirst, with a mind inwardly at peace.” Then at that point the Blessed One uttered this exclamation: “The greatest of all gains is health, Nibbāna is the greatest bliss, The eightfold path is the best of paths For it leads safely to the Deathless.” When this was said, the wanderer Māgandiya said to the Blessed One: “It is wonderful, Master Gotama, it is marvellous how well that has been expressed by Master Gotama: ‘The greatest of all gains is health, Nibbāna is the greatest bliss.’ We too have heard earlier wanderers who were teachers and teachers of teachers saying this, and it agrees, Master Gotama.” “But, Māgandiya, when you heard earlier wanderers who were teachers and teachers of teachers saying this, what is that health, what is that Nibbāna?” When this was said, the wanderer Māgandiya rubbed his own limbs with his hands and said: “This is that health, Master Gotama, this is that Nibbāna; for I am now healthy and happy and nothing afflicts me.” “Māgandiya, suppose there was a man born blind who could not see dark and light forms, who could not see blue, yellow, red, or pink forms, who could not see what was even and uneven, who could not see the stars or the sun and moon. He might hear a man with good eyesight saying: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ and he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’ And he would accept it and put it on, and being satisfied with it, he would utter words of satisfaction thus: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ What do you think, Māgandiya? When that man born blind accepted that dirty soiled garment, put it on, and being satisfied with it, uttered words of satisfaction thus: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’—did he do so knowing and seeing, or out of faith in the man with good eyesight?” “Venerable sir, he would have done so unknowing and unseeing, out of faith in the man with good eyesight.” “So too, Māgandiya, the wanderers of other sects are blind and visionless. They do not know health, they do not see Nibbāna, yet they utter this stanza thus: ‘The greatest of all gains is health, Nibbāna is the greatest bliss.’ This stanza was uttered by the earlier Accomplished Ones, Fully Enlightened Ones, thus: ‘The greatest of all gains is health, Nibbāna is the greatest bliss, The eightfold path is the best of paths For it leads to safety, to the Deathless.’ Now it has gradually become current among ordinary people. And although this body, Māgandiya, is a disease, a tumour, a dart, a calamity, and an affliction, referring to this body you say: ‘This is that health, Master Gotama, this is that Nibbāna.’ You do not have that noble vision, Māgandiya, by means of which you might know health and see Nibbāna.” “I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I can come to know health and to see Nibbāna.’” “Māgandiya, suppose there was a man born blind who could not see dark and light forms…or the sun and moon. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make a medicine for him, yet by means of that medicine the man’s vision would not arise or be purified. What do you think, Māgandiya, would that doctor reap weariness and disappointment?”—“Yes, Master Gotama.”—“So too, Māgandiya, if I were to teach you the Dhamma thus: ‘This is that health, this is that Nibbāna,’ you might not know health or see Nibbāna, and that would be wearisome and troublesome for me.” “I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I can come to know health and to see Nibbāna.’” “Māgandiya, suppose there was a man born blind who could not see dark and light forms…or the sun and moon. He might hear a man with good eyesight saying: ‘Good indeed, sirs, is a white cloth, beautiful, spotless, and clean!’ and he would go in search of a white cloth. Then a man would cheat him with a dirty soiled garment thus: ‘Good man, here is a white cloth for you, beautiful, spotless, and clean.’ And he would accept it and put it on. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine—emetics and purgatives, ointments and counter-ointments and nasal treatment—and by means of that medicine the man’s vision would arise and be purified. Together with the arising of his vision, his desire and liking for that dirty soiled garment would be abandoned; then he might burn with indignation and enmity towards that man and might think that he ought to be killed thus: ‘Indeed, I have long been tricked, cheated, and defrauded by this man with this dirty soiled garment when he told me: “Good man, here is a white cloth for you, beautiful, spotless, and clean.”’ “So too, Māgandiya, if I were to teach you the Dhamma thus: ‘This is that health, this is that Nibbāna,’ you might know health and see Nibbāna. Together with the arising of your vision, your desire and lust for the five aggregates affected by clinging might be abandoned. Then perhaps you might think: ‘Indeed, I have long been tricked, cheated, and defrauded by this mind. For when clinging, I have been clinging just to material form, I have been clinging just to feeling, I have been clinging just to perception, I have been clinging just to formations, I have been clinging just to consciousness. With my clinging as condition, being comes to be; with being as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering.’” “I have confidence in Master Gotama thus: ‘Master Gotama is capable of teaching me the Dhamma in such a way that I might rise up from this seat cured of my blindness.’” “Then, Māgandiya, associate with true men. When you associate with true men, you will hear the true Dhamma. When you hear the true Dhamma, you will practise in accordance with the true Dhamma. When you practise in accordance with the true Dhamma, you will know and see for yourself thus: ‘These are diseases, tumours, and darts; but here these diseases, tumours, and darts cease without remainder. With the cessation of my clinging comes cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.’” When this was said, the wanderer Māgandiya said: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. I would receive the going forth under Master Gotama. I would receive the full admission.” “Māgandiya, one who formerly belonged to another sect and desires the going forth and the full admission in this Dhamma and Discipline lives on probation for four months. At the end of four months, if the bhikkhus are satisfied with him, they give him the going forth and the full admission to the bhikkhus’ state. But I recognise individual differences in this matter.” “Venerable sir, if those who formerly belonged to another sect and desire the going forth and the full admission in this Dhamma and Discipline live on probation for four months, and if at the end of the four months the bhikkhus being satisfied with them give them the going forth and the full admission to the bhikkhus’ state, then I will live on probation for four years. At the end of the four years if the bhikkhus are satisfied with me, let them give me the going forth and the full admission to the bhikkhus’ state.” Then the wanderer Māgandiya received the going forth under the Blessed One, and he received the full admission. And soon, not long after his full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Māgandiya, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.” And the venerable Māgandiya became one of the arahants.

Ānandasutta AN 6.51 https://suttacentral.net/an6.51 Venerables Ānanda and Sāriputta discuss how a bhikkhu can further their learning and understanding. Then Ven. Ananda went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to Ven. Sariputta, “Friend Sariputta, to what extent does a monk hear Dhamma that he has not heard, do the Dhammas he has heard not get confused, do the Dhammas he has touched with his awareness stay current, and does he understand what (previously) was not understood?” “Friend Ananda is learned. Let the answer occur to him.” “In that case, friend Sariputta, listen to the Dhamma. Pay careful attention. I will speak.” “As you say, friend,” Ven. Sariputta responded. Ven. Ananda said, “There is the case, friend, where a monk masters the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He teaches the Dhamma in detail—as he has heard it, as he has remembered it—to others. He gets others to recite the Dhamma in detail—as they have heard it, as they have remembered it. He holds a group chanting of the Dhamma in detail—as he has heard it, as he has remembered it. He thinks about & evaluates the Dhamma as he has heard it, as he has remembered it; he contemplates it with his intellect. He enters the Rains in monasteries in which there are senior monks who are learned, who know the tradition, who are holders of the Dhamma, the Vinaya, & the Matika. Having approached them periodically, he questions them & quizzes them: ‘How it this, venerable sirs? What is the meaning of this?’ They make open for him what wasn’t open, make plain what wasn’t plain, dispel doubt on various doubtful points. “It’s to this extent, friend Sariputta, that a monk hears Dhamma he has not heard, that the Dhammas he has heard do not get confused, that the Dhammas he has touched with his awareness stay current, and that he understands what (previously) was not understood.” “It’s amazing, my friend. It’s astounding, my friend, how well-said that was by friend Ananda. And we will remember friend Ananda as endowed with these six qualities: Friend Ananda has mastered the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. Friend Ananda teaches the Dhamma in detail—as he has heard it, as he has remembered it—to others. Friend Ananda gets others to recite the Dhamma in detail—as they have heard it, as they have remembered it. Friend Ananda holds a group chanting of the Dhamma in detail—as he has heard it, as he has remembered it. Friend Ananda thinks about & evaluates the Dhamma as he has heard it, as he has remembered it; he contemplates it with his intellect. Friend Ananda enters the Rains in monasteries in which there are senior monks who are learned, who know the tradition, who are holders of the Dhamma, the Vinaya, & the Matika. Having approached them periodically, he questions them & quizzes them: ‘How it this, venerable sirs? What is the meaning of this?’ They make open for friend Ananda what wasn’t open, make plain what wasn’t plain, dispel doubt on various doubtful points.”

The Buddha's words iṇasuttaṃ from Tipitaka_Pali_Reader Photo by form PxHere “Is poverty, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person takes a loan—is taking a loan, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having taken a loan, agrees to interest—is interest, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, having agreed to interest, does not pay the interest when due, and they press him—is pressing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “That a poor, destitute, and unfortunate person, being pressed, does not pay, and they pursue him—is pursuing, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” “Yes, Bhante.” “And also, bhikkhus, when a poor, propertyless, destitute person, being pursued, does not give, they imprison him; is imprisonment, bhikkhus, suffering in the world for a pleasure-seeker?” “Yes, Venerable Sir.” “Thus, bhikkhus, poverty is suffering in the world for a pleasure-seeker; taking on debt is suffering in the world for a pleasure-seeker; interest is suffering in the world for a pleasure-seeker; dunning is suffering in the world for a pleasure-seeker; pursuit is suffering in the world for a pleasure-seeker; imprisonment is suffering in the world for a pleasure-seeker. In the same way, bhikkhus, whoever has no faith in wholesome states, no shame (hirī) in wholesome states, no dread (ottappa) in wholesome states, no energy in wholesome states, no wisdom in wholesome states—this one, bhikkhus, is called poor, propertyless, and destitute in the Noble One’s Discipline. “That poor, propertyless, destitute person, bhikkhus, when faith is absent in wholesome states, when shame (hirī) is absent in wholesome states, when dread (ottappa) is absent in wholesome states, when energy is absent in wholesome states, when wisdom is absent in wholesome states, performs misconduct by body, performs misconduct by speech, performs misconduct by mind. This I call his taking on debt. “For the purpose of concealing that bodily misconduct, he forms an evil wish. ‘May they not know me!’ he wishes, ‘May they not know me!’ he resolves, ‘May they not know me!’ he speaks, ‘May they not know me!’ he strives with his body. For the purpose of concealing that verbal misconduct… For the purpose of concealing that mental misconduct… ‘May they not know me!’ he strives with his body. This I call his interest. “His virtuous fellow Dhamma-farers say to him thus: ‘This Venerable One is such a doer, such a practitioner.’ This I call his dunning. “Whether he has gone to the forest, or to the root of a tree, or to an empty dwelling, evil unwholesome thoughts accompanied by remorse assail him. This I call his pursuit. “That poor, propertyless, destitute person, bhikkhus, having performed bodily misconduct, having performed verbal misconduct, having performed mental misconduct, after the breakup of the body, after death, is imprisoned either in the bonds of hell or in the bonds of the animal realm. I do not see, bhikkhus, any other single bond so cruel, so bitter, so obstructive to the attainment of the unsurpassed security from bondage (yogakkhema), as this, bhikkhus, bond of hell or bond of the animal realm.” Poverty is suffering in the world, and taking on debt is called so; A poor person, having taken on debt, suffers while enjoying. Then they pursue him, and he falls into imprisonment. Indeed, this bond is suffering for those craving for sensual gains. Likewise, in the Noble One’s Discipline, in whom faith is not found; Shameless, without dread, a promoter of evil deeds. Having performed bodily misconduct, and verbal misconduct; Having performed mental misconduct, he wishes: ‘May they not know me!’ He strives with his body, or with speech, or with mind; Increasing evil deeds, again and again, in various ways. That evil-doer, foolish, knowing his own misdeeds; Like a poor person, having taken on debt, suffers while enjoying. Then painful mental thoughts pursue him; Whether in the village or in the forest, born of his remorse. That evil-doer, foolish, knowing his own misdeeds; Having gone to some other realm, is imprisoned in hell. Indeed, this bond is suffering, from which the wise are freed; Giving with wealth obtained righteously, he makes his mind serene. For a householder with faith, there is a good harvest in both worlds; For the welfare in this present life, and for happiness in the life to come; Thus, for householders, this giving of merit increases. “Likewise, in the Noble Discipline, in whom faith is established; Conscientious and fearful of wrongdoing, wise and restrained by sīla. “Indeed, in the Noble Discipline, he is called ‘one who lives happily’; Having attained unworldly happiness, he abides in equanimity. “Having abandoned the five hindrances, always with aroused energy; Having attained the jhāna, he is one-pointed, sagacious, and mindful. “Having thus known things as they truly are, at the destruction of all fetters; By not clinging to anything whatsoever, his mind is rightly liberated. “For him who is rightly liberated, if such a one has knowledge; ‘My liberation is unshakeable,’ at the destruction of the fetters of existence. “This indeed is the supreme knowledge, this is the unsurpassed happiness; Sorrowless, stainless, secure, this is the supreme freedom from debt.”

Learn the Buddha's words by reading suttas. These Dhamma books are freely offered for you. For everyone DHAMMA BOOKS These Dhamma books are freely offered for you. Read and download New Book. ອ່ານຫລືດາວໂຫລດ ໜັງສືທັມມະຫົວໃໝ່ "ມຸງຄຸລໃນພຸທທະສາສນາ" LEARN THE BUDDHA'S WORDS TO UNDERSTAND THE TRUE DHAMMA Dhamma Book The Words of the Buddha "Development of Concentration" Read More Development of Concentration At Savatthi. “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are. “And what does he understand as it really is? He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are." Dhamma Book The Word of the Buddha ຄິລານະທັມ (New Update) Read More ຄິລານະທັມ 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 is available to download the PDF file right now. Dhamma Book The Word of the Buddha Knowing The Buddha By His Words Read More 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.” Dhamma Book The Word of the Buddha " On the Going Forth of Yasa" is a story about Yasa. Read More 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..." Dhamma Book The Word of the Buddha ອະບາຍມຸຂ (New Update) Read More 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." Dhamma Book The Word of the Buddha The Divine Messenger Read More 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.’..." Dhamma Book The Word of the Buddha ຄູ່ມືກາຣຈະເຣີນເມຕຕາ (New Update ) Read More 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." Dhamma Book The Word of the Buddha Loving-Kindness Development Handbook Read More 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.” Dhamma Book The Word of the Buddha ຄວາມສັນໂດດ (New Update) Read More 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." Dhamma Book The Word of the Buddha ສັມມັປປະທານ ໔ Read More 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." Dhamma Book The Word of the Buddha GENEROSITY Read More 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." Dhamma Book The Word of the Buddha ຄູ່ມືຮັກສາອຸໂປສົຖ Read More 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...! Dhamma Book The Word of the Buddha The Way of Squandering Wealth Read More 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.” Dhamma Book The Word of the Buddha Three Kinds of Children Read More 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." Dhamma Book The Word of the Buddha ວ່າດ້ວຍຂໍ້ອຸປະມາດ້ວຍຜ້າ Read More 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." Dhamma Book The Word of the Buddha THE RESULT OF GIVING FOOD Read More 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... Dhamma Book The Word of the Buddha ບູຊາພຣົມແຕ່ບໍ່ເຄີຍຮູ້ເລື່ອງຂອງພຣົມ Read More 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. Dhamma Book The Word of the Buddha ເລື່ອງນາຍໂຄບາລ (ຄົນລ້ຽງງົວ) Read More 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..." Dhamma Book The Word of the Buddha ປະຣິນຍາໃນອະຣິຍະວິນັຍ Read More 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.”

Listening to the Buddha's words, Dhamma audio, Sutta readings “Monks, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. What four? Take a monk who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another monk who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a monk with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take another monk who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another monk who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, nor does a monk with psychic powers … teach Dhamma to the assembly of gods. However, a god teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take another monk who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another monk who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, and neither a monk with psychic powers … nor a god teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good sir? Do you remember where we used to lead the spiritual life?’ He says: ‘I remember, good sir, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, friend? Do you remember that, friend?’ They’d say: ‘I remember, friend, I remember!’ In the same way, take another monk who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.” Sotānugatasutta AN 4.191

Sutta readings in Lao language for people who don't understand well in English. “Monks, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. What four? Take a monk who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another monk who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a monk with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take another monk who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another monk who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, nor does a monk with psychic powers … teach Dhamma to the assembly of gods. However, a god teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take another monk who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another monk who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, and neither a monk with psychic powers … nor a god teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good sir? Do you remember where we used to lead the spiritual life?’ He says: ‘I remember, good sir, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, friend? Do you remember that, friend?’ They’d say: ‘I remember, friend, I remember!’ In the same way, take another monk who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.” Sotānugatasutta AN 4.191 The Budhha's Treachings Five Benefits of Listening to the Teaching