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The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ສັຕຕະກະ-ອັຕຖະກະ-ນະວະກະນິບາຕ ໒໓/໓໑໒/໒໒໒ ພິກຂຸທັງຫລາຍ! ອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໙ ປະກາຣ ອັນບຸຄຄົລຮັກສາແລ້ວ ຍ່ອມມີຜົລຫລາຍ ມີອານິສົງສ໌ຫລາຍ ມີຄວາມຮຸ່ງເຮືອງຫລາຍ ມີຄວາມແພ່ໄພສາລຫລາຍ. ພິກຂຸທັງຫລາຍ! ກໍອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໙ ປະກາຣ ອັນບຸຄຄົລຮັກສາແລ້ວຢ່າງໃດ ຈຶ່ງມີຜົລຫລາຍ ມີອານິສົງສ໌ຫລາຍ ມີຄວາມຮຸ່ງເຮືອງຫລາຍ ມີຄວາມແພ່ໄພສາລຫລາຍ? ພິກຂຸທັງຫລາຍ! ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ຮູ້ຊັດຢ່າງນີ້ວ່າ ພຣະອະຣະຫັນຕ໌ທັງຫລາຍລະປານາຕິບາຕ ງົດເວັ້ນຈາກປານາຕິບາຕ ວາງທ່ອນໄມ້ ວາງສັສຕຣາ ມີຄວາມລະອາຍ ເຖິງພ້ອມດ້ວຍຄວາມເອັນດູ ອະນຸເຄາະເກື້ອກູນແກ່ສັຕທັງປວງຢູ່ ຕລອດຊີວິຕ; ໃນວັນນີ້ ເຮົາກໍລະປານາຕິບາຕ ງົດເວັ້ນຈາກປານາຕິບາຕ ວາງທ່ອນໄມ້ ວາງສັສຕຣາ ມີຄວາມລະອາຍ ເຖິງພ້ອມດ້ວຍຄວາມເອັນດູ ອະນຸເຄາະເກື້ອກູນແກ່ສັຕທັງປວງຢູ່ຕລອດຄືນໜຶ່ງກັບວັນໜຶ່ງ, ດ້ວຍປະກາຣຢ່າງນີ້ ເຮົາກໍຊື່ວ່າ ກະທໍາຕາມພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ແລະອຸໂປສົຖປະກາຣທີ ໑ ກໍຊື່ວ່າ ເຮົາໄດ້ສະມາທານຮັກສາແລ້ວ. ພຣະອະຣະຫັນຕ໌ທັງຫລາຍລະອະທິນນາທານ, ງົດເວັ້ນຈາກອະທິນນາທານ, ຖືເອົາແຕ່ສິ່ງຂອງທີ່ເຂົາໃຫ້ ຫວັງແຕ່ສິ່ງຂອງທີ່ເຂົາໃຫ້ ບໍ່ເປັນຂະໂມຍ ເປັນຜູ້ສະອາດຢູ່ຕລອດຊີວິຕ; ໃນວັນນີ້ ເຮົາກໍລະອະທິນນາທານ, ງົດເວັ້ນຈາກອະທິນນາທານ, ຖືເອົາແຕ່ສິ່ງຂອງທີ່ເຂົາໃຫ້ ຫວັງແຕ່ສິ່ງຂອງທີ່ເຂົາໃຫ້ ບໍ່ເປັນຂະໂມຍ ເປັນຜູ້ສະອາດຢູ່ຕລອດຄືນໜຶ່ງກັບວັນໜຶ່ງ, ດ້ວຍປະກາຣຢ່າງນີ້ ເຮົາກໍຊື່ວ່າ ກະທຳຕາມພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ແລະອຸໂປສົຖປະກາຣທີ ໒ ກໍຊື່ວ່າ ເຮົາໄດ້ສະມາທານຮັກສາແລ້ວ. ພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ລະອະພຣົມມະຈັນຍ໌ ປະພຶຕພຣົມມະຈັນຍ໌ ປະພຶຕຫ່າງໄກ ເວັ້ນຈາກເມຖຸນອັນເປັນທັມຂອງຊາວບ້ານຕລອດຊີວິຕ; ໃນວັນນີ້ ເຮົາກໍລະອະພຣົມມະຈັນຍ໌ ປະພຶຕພຣົມມະຈັນຍ໌ ປະພຶຕຫ່າງໄກ ເວັ້ນຈາກເມຖຸນອັນເປັນທັມຂອງຊາວບ້ານຕລອດຄືນໜຶ່ງກັບວັນໜຶ່ງ ດ້ວຍປະກາຣຢ່າງນີ້ ເຮົາກໍຊື່ວ່າ ກະທຳຕາມພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ແລະອຸໂປສົຖປະກາຣທີ ໓ ກໍຊື່ວ່າ ເຮົາໄດ້ສະມາທານຮັກສາແລ້ວ. ພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ລະມຸສາວາທ ງົດເວັ້ນຈາກມຸສາວາທ ເວົ້າແຕ່ຄຳຈິງ ດຳຣົງຄຳສັຈ ມີຖ້ອຍຄຳທີ່ເຊື່ອຖືໄດ້ ບໍ່ກ່າວໃຫ້ຄາດເຄື່ອນຈາກຄວາມຈິງແກ່ໂລກຕລອດຊີວິຕ; ໃນວັນນີ້ ເຮົາກໍລະມຸສາວາທ ງົດເວັ້ນຈາກມຸສາວາທ ເວົ້າແຕ່ຄຳຈິງ ດຳຣົງຄວາມສັຈ ມີຖ້ອຍຄຳທີ່ເຊື່ອຖືໄດ້ ບໍ່ກ່າວໃຫ້ຄາດເຄື່ອນຈາກຄວາມຈິງແກ່ໂລກຕລອດຄືນໜຶ່ງກັບວັນໜຶ່ງ, ດ້ວຍປະກາຣຢ່າງນີ້ ເຮົາກໍຊື່ວ່າ ກະທຳຕາມພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ແລະອຸໂປສົຖປະກາຣທີ ໔ ກໍຊື່ວ່າ ເຮົາໄດ້ສະມາທານຮັກສາແລ້ວ. ພຣະອະຣະຫັນຕ໌ທັງຫລາຍລະສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາ ອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທ ງົດເວັ້ນຈາກສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາ ອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທຕລອດຊີວິຕ; ໃນວັນນີ້ ເຮົາກໍລະສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາ ອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທ ງົດເວັ້ນຈາກສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາ ອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທຕລອດຄືນໜຶ່ງກັບວັນໜຶ່ງ, ດ້ວຍປະກາຣຢ່າງນີ້, ເຮົາກໍຊື່ວ່າ ກະທໍາຕາມພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ແລະອຸໂປສົຖປະກາຣທີ ໕ ກໍຊື່ວ່າ ເຮົາໄດ້ສະມາທານຮັກສາແລ້ວ. ພຣະອະຣະຫັນຕ໌ທັງຫລາຍເປັນຜູ້ບໍຣິໂພຄອາຫາຣຄັ້ງດຽວ ງົດກາຣບໍຣິໂພຄໃນຣາຕຣີ, ເວັ້ນຈາກກາຣບໍຣິໂພຄອາຫາຣໃນເວລາວິກາລຢູ່ຕລອດຊີວິຕ; ໃນວັນນີ້ ເຮົາກໍບໍຣິໂພຄອາຫາຣຄັ້ງດຽວ ງົດກາຣບໍຣິໂພຄໃນຣາຕຣີ, ເວັ້ນຈາກກາຣບໍຣິໂພຄອາຫາຣໃນເວລາວິກາລຢູ່ຕລອດຄືນໜຶ່ງກັບວັນໜຶ່ງ, ດ້ວຍປະກາຣຢ່າງນີ້, ເຮົາກໍຊື່ວ່າ ກະທໍາຕາມພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ແລະອຸໂປສົຖປະກາຣທີ ໖ ກໍຊື່ວ່າ ເຮົາໄດ້ສະມາທານຮັກສາແລ້ວ. ພຣະອະຣະຫັນຕ໌ທັງຫລາຍງົດເວັ້ນຈາກກາຣຟ້ອນລຳ ຂັບຮ້ອງ ປະໂຄມດົນຕຣີ ເບິ່ງກາຣຫລິ້ນອັນເປັນຂ້າເສິກແກ່ກຸສົລ ແລະກາຣປະດັບຕົກແຕ່ງດ້ວຍດອກໄມ້ຂອງຫອມ ເຄື່ອງລູບທາອັນເປັນຖານແຫ່ງກາຣແຕ່ງໂຕຕລອດຊີວິຕ; ໃນວັນນີ້ ເຮົາກໍງົດເວັ້ນຈາກກາຣຟ້ອນລຳ ຂັບຮ້ອງ ປະໂຄມດົນຕຣີ ເບິ່ງກາຣຫລິ້ນອັນເປັນຂ້າເສິກແກ່ກຸສົລ ແລະກາຣປະດັບຕົກແຕ່ງດ້ວຍດອກໄມ້ຂອງຫອມ ເຄື່ອງລູບທາອັນເປັນຖານແຫ່ງກາຣແຕ່ງໂຕຕລອດຄືນໜຶ່ງກັບວັນໜຶ່ງ, ດ້ວຍປະກາຣຢ່າງນີ້, ເຮົາກໍຊື່ວ່າ ກະທໍາຕາມພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ແລະອຸໂປສົຖປະກາຣທີ ໗ ກໍຊື່ວ່າ ເຮົາໄດ້ສະມາທານຮັກສາແລ້ວ. ພຣະອະຣະຫັນຕ໌ທັງຫລາຍລະທີ່ນອນອັນສູງໃຫຍ່ ງົດເວັ້ນຈາກທີ່ນອນອັນສູງໃຫຍ່ ສຳເຣັຈກາຣນອນໃນທີ່ນອນອັນຕ່ຳ ຄືເທິງຕຽງ ຫລືເຄື່ອງປູດ້ວຍຫຍ້າຕລອດຊີວິຕ; ໃນວັນນີ້ ເຮົາກໍລະທີ່ນອນອັນສູງໃຫຍ່ ງົດເວັ້ນຈາກທີ່ນອນອັນສູງໃຫຍ່ ສຳເຣັຈກາຣນອນໃນທີ່ນອນອັນຕ່ຳ ຄືເທິງຕຽງ ຫລືເຄື່ອງປູດ້ວຍຫຍ້າຕລອດຄືນໜຶ່ງກັບວັນໜຶ່ງ, ດ້ວຍປະກາຣຢ່າງນີ້, ເຮົາກໍຊື່ວ່າ ກະທໍາຕາມພຣະອະຣະຫັນຕ໌ທັງຫລາຍ ແລະອຸໂປສົຖປະກາຣທີ ໘ ກໍຊື່ວ່າ ເຮົາໄດ້ສະມາທານຮັກສາແລ້ວ. ບຸຄຄົລມີໃຈປະກອບດ້ວຍເມຕຕາ ແຜ່ໄປຕລອດທິສທີໜຶ່ງຢູ່ ທິສທີສອງ ທິສທີສາມ ທິສທີສີ່ກໍເໝືອນກັນ ທັງເບື້ອງເທິງ ເບື້ອງລຸ່ມ ເບື້ອງຂວາງ ແຜ່ໄປຕລອດໂລກທັງປວງ ທົ່ວສັຕທຸກເຫລົ່າໃນທີ່ທຸກສະຖານ ດ້ວຍໃຈປະກອບດ້ວຍເມຕຕາ ອັນໄພບູນ ຍິ່ງໃຫຍ່ ຫາປະມານບໍ່ໄດ້ ບໍ່ມີເວຣ ບໍ່ມີພະຍາບາທຢູ່ ອຸໂປສົຖຊື່ວ່າ ປະກອບດ້ວຍອົງຄ໌ທີ ໙ ດ້ວຍປະກາຣດັ່ງນີ້ແລ. ພິກຂຸທັງຫລາຍ! ອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໙ ປະກາຣນີ້ແລ ອັນບຸຄຄົລຮັກສາແລ້ວ ຍ່ອມມີຜົລຫລາຍ ມີອານິສົງສ໌ຫລາຍ ມີຄວາມຮຸ່ງເຮືອງຫລາຍ ມີຄວາມແພ່ໄພສາລຫລາຍ.

The Buddha's words Navaṅguposathasutta from Tipitaka_Pali_Reader Sitting meditation under a tree “Monks, an Uposatha observed, endowed with nine qualities, is of great fruit, great benefit, great splendor, and great pervasiveness. How, monks, is an Uposatha observed, endowed with nine qualities, of great fruit, great benefit, great splendor, and great pervasiveness? Here, monks, a noble disciple reflects thus: ‘Throughout their lives, Arahants abandon the taking of life, abstaining from the taking of life, having laid aside stick and weapon, conscientious, compassionate, dwelling with sympathy for all living beings; today, for this night and this day, I too abandon the taking of life, abstaining from the taking of life, having laid aside stick and weapon, conscientious, compassionate, dwelling with sympathy for all living beings. By this quality, I emulate the Arahants; and my Uposatha will be observed.’ He is endowed with this first quality. ‘As long as they live, Arahants abandon taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, and they dwell with a pure self, free from theft. Today, for this night and this day, I abandon taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, and I dwell with a pure self, free from theft. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this second quality. ‘As long as they live, Arahants abandon unchastity, observing chastity, keeping aloof, abstaining from sexual conduct, the village custom. Today, for this night and this day, I abandon unchastity, observing chastity, keeping aloof, abstaining from sexual conduct, the village custom. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this third quality. ‘As long as they live, Arahants abandon false speech, abstaining from false speech, speaking truth, truthful in their words, firm, reliable, not deceiving the world. Today, for this night and this day, I abandon false speech, abstaining from false speech, speaking truth, truthful in my words, firm, reliable, not deceiving the world. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this fourth quality. ‘As long as they live, Arahants abandon the taking of intoxicants, abstaining from the taking of intoxicants, which is a cause for heedlessness. Today, for this night and this day, I abandon the taking of intoxicants, abstaining from the taking of intoxicants, which is a cause for heedlessness. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this fifth quality. ‘As long as they live, Arahants eat once a day, abstaining from food at night, refraining from untimely meals. Today, for this night and this day, I eat once a day, abstaining from food at night, refraining from untimely meals. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this sixth quality. ‘As long as they live, Arahants abandon dancing, singing, music, and unseemly shows; wearing garlands, perfumes, and ointments; and using ornaments and embellishments, abstaining from these. Today, for this night and this day, I abandon dancing, singing, music, and unseemly shows; wearing garlands, perfumes, and ointments; and using ornaments and embellishments, abstaining from these. By this factor, I emulate the Arahants, and my Uposatha will be observed.’ He is endowed with this seventh quality. ‘Throughout their lives, Arahants abandon high and luxurious beds and seats, abstaining from high and luxurious beds and seats, and make low beds – on a couch or on a mat of grass; today, for this night and this day, I too abandon high and luxurious beds and seats, abstaining from high and luxurious beds and seats, and make a low bed – on a couch or on a mat of grass. By this quality, I emulate the Arahants; and my Uposatha will be observed.’ He is endowed with this eighth quality. He dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus, above, below, around, everywhere, in all circumstances, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, expansive, immeasurable, without hostility, without ill-will. He is endowed with this ninth quality. Monks, an Uposatha observed in this way, endowed with nine qualities, is of great fruit, great benefit, great splendor, and great pervasiveness.”

The Buddha's words Kimatthiyasutta SN 45.5 https://suttacentral.net/sn45.5 Photo by Javier Saint Jean on Unsplash At Savatthī. Then a number of bhikkhus approached the Blessed One…. Sitting to one side, those bhikkhus said to the Blessed One: “Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.” “Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me. “If, bhikkhus, wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the full understanding of this suffering? ’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the full understanding of this suffering.’ “And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the way for the full understanding of this suffering. “Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”

ອ່ານພຣະສູຕ ''ພິກຂຸທັງຫລາຍ ເຮົາສັນລະເສີນກາຣປະຕິບັຕຊອບຂອງບຸຄຄົລ ໒ ຈໍາພວກຄື ຄະຣືຫັສຖ໌ຫລືບັນພະຊິຕ. ພິກຂຸທັງຫລາຍ ຄະຣືຫັສຖ໌ຫລືບັນພະຊິຕປະຕິບັຕຊອບແລ້ວ ຍ່ອມຍັງກຸສົລທັມທີ່ນຳອອກໃຫ້ສຳເຣັຈໄດ້ ເພາະກາຣປະຕິບັຕຊອບເປັນເຫຕ.'' ພຣະສູຕຕ່າງໆ Jun 7, 2025 ສັຕທັງຫລາຍປະພຶຕຊອບໃນເວລາໃດ ເວລານັ້ນຊື່ວ່າ ເປັນເຣີກດີ... ພິກຂຸທັງຫລາຍ! ສັຕເຫລົ່າໃດປະພຶຕກາຍສຸຈະຣິຕ ປະພຶຕວະຈີສຸຈະຣິຕ ປະພຶຕມະໂນສຸຈະຣິຕ ໃນເວລາເຊົ້າ ເວລາເຊົ້າກໍເປັນເວລາເຊົ້າທີ່ດີຂອງສັຕເຫລົ່ານັ້ນ. Read More Jun 8, 2025 ກາຣບູຊາພຣົມແຕ່ບໍ່ເຄີຍຮູ້ເຣື່ອງຂອງພຣົມ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ເຂຕພຣະນະຄອຣສາວັຕຖີ Read More Jun 8, 2025 ມຸງຄຸລໃນພຸທທະສາສນາ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ໃກ້ພຣະນະຄອຣສາວັຕຖີ ຄັ້ງນັ້ນແລ ເທວະດາອົງຄ໌ໜຶ່ງ ເມື່ອປະຖົມຍາມລ່ວງໄປ ມີຣັສມີອັນງົດງາມຢ່າງຍິ່ງ ກະທຳພຣະວິຫາຣເຊຕະວັນທັງສິ້ນໃຫ້ສວ່າງສະໄຫວ ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຖວາຍບັງຄົມແລ້ວຢືນຢູ່ໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄດ້ວຍຄາຖາວ່າ: Read More Jun 8, 2025 ຄວາມບໍຣິສຸທຍ່ອມບໍ່ມີເພາະນ້ຳ ແຕ່ສັຈຈະແລະທັມຕ່າງຫາກທີ່ກະທຳໃຫ້ບໍຣິສຸທໄດ້ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ຄະຍາສີສະປະເທສ ໃກ້ໝູ່ບ້ານຄະຍາ ກໍໃນສມັຍນັ້ນ ພວກຊະດິນຈຳນວນຫລາຍພາກັນຜຸດຂຶ້ນ ມຸດລົງ ຜຸດຂຶ້ນແລະມຸດລົງໃນນ້ຳ ຣົດນ້ຳແດ່ ບູຊາໄຟແດ່ ໃນແມ່ນ້ຳຄະຍາ ໃນທ່າມກາງຫິມະຕົກກະໜ່ຳຕລອດ ໗ ວັນ ໃນຣາຕຣີແຫ່ງຄວາມເໜັບໜາວ ດ້ວຍຄິດວ່າ ຄວາມບໍຣິສຸທຍ່ອມມີໄດ້ດ້ວຍວິທີນີ້. Read More Jun 8, 2023 ຄວາມບໍຣິສຸທຍ່ອມບໍ່ມີເພາະນ້ຳ ທີ່ນະຄອຣສາວັຕຖີ. ສມັຍນັ້ນ ສັງຄະຣະວະພຣາມນ໌ອາສັຍຢູ່ໃນນະຄອຣສາວັຕຖີ ມີລັທທິທີ່ເຊື່ອຖືຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ປາຖນາຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ຖືກາຣລົງອາບນ້ຳຊຳຣະຮ່າງກາຍທັງເວລາແລງແລະເວລາເຊົ້າເປັນປະຈຳ. Read More Jun 5, 2025 ນັນທະກະມະຫາອະມາຕຍ໌ຕ້ອງກາຣອາບນ້ຳພາຍໃນ ຄືຄວາມເຫລື້ອມໃສໃນພຣະຜູ້ມີພຣະພາຄ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ກູຕາຄາຣະສາລາ ໃນປ່າມະຫາວັນ ໃກ້ເມືອງເວສາລີ. ຄັ້ງນັ້ນ ມະຫາອະມາຕຍ໌ຂອງເຈົ້າລິຈສະວີຊື່ ນັນທະກະ ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຖວາຍບັງຄົມພຣະຜູ້ມີພຣະພາຄແລ້ວ ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສກັບມະຫາອະມາຕຍ໌ຂອງເຈົ້າລິຈສະວີຊື່ນັນທະກະວ່າ: Read More

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

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