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The Buddha's words Anattalakkhaṇasutta SN 22.59 https://suttacentral.net/sn22.59 Photo by Michael Baird on Unsplash THUS I HAVE HEARD. On one occasion the Blessed One was dwelling at Baraṇasi in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus of the group of five thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, form is nonself . For if, bhikkhus, form were self, this form would not lead to affliction, and it would be possible to have it of form: ‘Let my form be thus; let my form not be thus.’ But because form is nonself, form leads to affliction, and it is not possible to have it of form: ‘Let my form be thus; let my form not be thus.’ “ Feeling is nonself . For if, bhikkhus, feeling were self, this feeling would not lead to affliction, and it would be possible to have it of feeling: ‘Let my feeling be thus; let my feeling not be thus.’ But because feeling is nonself, feeling leads to affliction, and it is not possible to have it of feeling: ‘Let my feeling be thus; let my feeling not be thus.’ “ Perception is nonself . For if, bhikkhus, perception were self, this perception would not lead to affliction, and it would be possible to have it of perception: ‘Let my perception be thus; let my perception not be thus.’ But because perception is nonself, perception leads to affliction, and it is not possible to have it of perception: ‘Let my perception be thus; let my perception not be thus.’ “ Volitional formations are nonself . For if, bhikkhus, volitional formations were self, these volitional formations would not lead to affliction, and they would be possible to have them of volitional formations: ‘Let my volitional formations be thus; let my volitional formations not be thus.’ But because volitional formations are nonself, volitional formations lead to affliction, and they is not possible to have them of volitional formations: ‘Let my volitional formations be thus; let my volitional formations not be thus.’ “ Consciousness is nonself . For if, bhikkhus, consciousness were self, this consciousness would not lead to affliction, and it would be possible to have it of consciousness: ‘Let my consciousness be thus; let my consciousness not be thus.’ But because consciousness is nonself, consciousness leads to affliction, and it is not possible to have it of consciousness: ‘Let my consciousness be thus; let my consciousness not be thus.’ “What do you think, bhikkhus, is form permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.” “Is feeling permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.” “Is perception permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.” “Are volitional formations permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”—“Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.” “Is consciousness permanent or impermanent?”—“Impermanent, venerable sir.”—“Is what is impermanent suffering or happiness?”— “Suffering, venerable sir.”—“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”—“No, venerable sir.” “Therefore, bhikkhus, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ “Any kind of feeling whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ “Any kind of perception whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ “Any kind of volitional formations whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all volitional formations should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ “Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ “Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” That is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. And while this discourse was being spoken, the minds of the bhikkhus of the group of five were liberated from the taints by nonclinging.

The Buddha's words Rāhulovādasutta SN 35.121 https://suttacentral.net/sn35.121 Photo by Eury Escudero on Unsplash On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “The states that ripen in liberation have come to maturity in Rahula. Let me lead him on further to the destruction of the taints.” Then, in the morning, the Blessed One dressed and, taking bowl and robe, walked for alms in Savatthī. When he had returned from the alms round, after his meal he addressed the Venerable Rahula thus: “Take a sitting cloth, Rahula. Let us go to the Blind Men’s Grove for the day’s abiding.” “Yes, venerable sir,” the Venerable Rahula replied and, having taken a sitting cloth, he followed close behind the Blessed One. Now on that occasion many thousands of devatās followed the Blessed One, thinking: “Today the Blessed One will lead the Venerable Rahula on further to the destruction of the taints.” Then the Blessed One plunged into the Blind Men’s Grove and sat down at the foot of a certain tree on a seat that was prepared for him. The Venerable Rahula paid homage to the Blessed One and sat down to one side. The Blessed One then said to him: “What do you think, Rahula, is the eye permanent or impermanent?” –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” “Are forms permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is eye-consciousness permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is eye-contact permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is anything included in feeling, perception, volitional formations, and consciousness arisen with eye-contact as condition permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” “Is the ear permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Are sounds permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is ear-consciousness permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is ear-contact permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is anything included in feeling, perception, volitional formations, and consciousness arisen with ear-contact as condition permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” “Is the nose permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Are odors permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is nose-consciousness permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is nose-contact permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is anything included in feeling, perception, volitional formations, and consciousness arisen with nose-contact as condition permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” “Is the tongue permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Are tastes permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is tongue-consciousness permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is tongue-contact permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is anything included in feeling, perception, volitional formations, and consciousness arisen with tongue-contact as condition permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” “Is the body permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Are tactile objects permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is body-consciousness permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is body-contact permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is anything included in feeling, perception, volitional formations, and consciousness arisen with body-contact as condition permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is the mind permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Are mental phenomena permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is mind-consciousness permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is mind-contact permanent or impermanent? –“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” Is anything included in feeling, perception, volitional formations, and consciousness arisen with mind-contact as condition permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.” “Seeing thus, Rahula, the instructed noble disciple experiences revulsion towards the eye, revulsion towards forms, revulsion towards eye-consciousness, revulsion towards eye-contact; revulsion towards anything included in feeling, perception, volitional formations, and consciousness arisen with eye-contact as condition. He experiences revulsion towards the ear, revulsion towards sounds, revulsion towards ear-consciousness, revulsion towards ear-contact; revulsion towards anything included in feeling, perception, volitional formations, and consciousness arisen with ear-contact as condition. He experiences revulsion towards the nose, revulsion towards odors, revulsion towards nose-consciousness, revulsion towards nose-contact; revulsion towards anything included in feeling, perception, volitional formations, and consciousness arisen with nose-contact as condition. He experiences revulsion towards the tongue, revulsion towards tastes, revulsion towards tongue-consciousness, revulsion towards tongue-contact; revulsion towards anything included in feeling, perception, volitional formations, and consciousness arisen with tongue-contact as condition. He experiences revulsion towards the body, revulsion towards tactile objects, revulsion towards body-consciousness, revulsion towards body-contact; revulsion towards anything included in feeling, perception, volitional formations, and consciousness arisen with body-contact as condition. He experiences revulsion towards the mind, revulsion towards mental phenomena revulsion towards mind-consciousness, revulsion towards mind-contact; revulsion towards anything included in feeling, perception, volitional formations, and consciousness arisen with mind-contact as condition. “Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” This is what the Blessed One said. Elated, the Venerable Rahula delighted in the Blessed One’s statement. And while this discourse was being spoken, the Venerable Rahula’s mind was liberated from the taints by nonclinging, and in those many thousands of devatās there arose the dust-free, stainless vision of the Dhamma: “Whatever is subject to origination is all subject to cessation.”

The Buddha's words Mahānāmasutta AN 8.25 https://suttacentral.net/an8.25 Photo by Firshad Muhmmad from Pexels On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him: “In what way, Bhante, is one a lay follower?” “When, Mahānāma, one has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, in that way one is a lay follower.” “In what way, Bhante, is a lay follower virtuous?” “When, Mahānāma, a lay follower abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness, in that way a lay follower is virtuous.” “In what way, Bhante, is a lay follower practicing for his own welfare but not for the welfare of others?” “When, Mahānāma, a lay follower is himself accomplished in faith but does not encourage others to accomplish faith; when he is himself accomplished in virtuous behavior but does not encourage others to accomplish virtuous behavior; when he is himself accomplished in generosity but does not encourage others to accomplish generosity; when he himself wants to see bhikkhus but does not encourage others to see bhikkhus; when he himself wants to hear the good Dhamma but does not encourage others to hear the good Dhamma; when he himself retains in mind the teachings he has heard but does not encourage others to retain the teachings in mind; when he himself examines the meaning of the teachings that have been retained in mind but does not encourage others to examine their meaning; when he himself has understood the meaning and the Dhamma and practices in accordance with the Dhamma, but does not encourage others to do so: it is in this way, Mahānāma, that a lay follower is practicing for his own welfare but not for the welfare of others. “In what way, Bhante, is a lay follower practicing for his own welfare and for the welfare of others?” “When, Mahānāma, a lay follower is himself accomplished in faith and also encourages others to accomplish faith; when he is himself accomplished in virtuous behavior and also encourages others to accomplish virtuous behavior; when he is himself accomplished in generosity and also encourages others to accomplish generosity; when he himself wants to see bhikkhus and also encourages others to see bhikkhus; when he himself wants to hear the good Dhamma and also encourages others to hear the good Dhamma; when he himself retains in mind the teachings he has heard and also encourages others to retain the teachings in mind; when he himself examines the meaning of the teachings that have been retained in mind and also encourages others to examine their meaning; when he himself understands the meaning and the Dhamma and then practices in accordance with the Dhamma, and also encourages others to practice in accordance with the Dhamma: it is in this way, Mahānāma, that a lay follower is practicing for his own welfare and also for the welfare of others.”

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

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