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The Buddha's words Cūḷataṇhāsaṅkhayasutta MN 37 https://suttacentral.net/mn37 THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Sāvatthi, in the Eastern Park, in the Palace of Migāra‘s Mother. Then Sakka, the Lord of the Devas, approached the Blessed One and stood to one side. While he was standing to one side, Sakka said to the Blessed One, “Bhante, briefly, in what way is a monk one who is liberated by the complete elimination of craving, who has attained the final goal, the final security from entrapment, the final fulfillment of the Holy Life, the final conclusion – the one who is best of devas and humans?” “Here, Lord of the Devas, a monk has heard, ‘All phenomena are not worth settling on.’ And, Lord of the Devas, when a monk has heard, ‘All phenomena are not worth settling on,’ he comprehends all phenomena. After comprehending all phenomena, he fully understands all phenomena. After fully understanding all phenomena, then whatever feeling he feels – pleasant, painful, or neutral – he abides perceiving impermanence, dispassion, cessation, and relinquishment in regard to those feelings. One who abides perceiving impermanence, dispassion, cessation, and relinquishment in regard to those feelings does not cling to anything in the world. One who does not cling does not become agitated. One who does not become agitated personally attains final Nibbāna, and knows: ‘Birth has been eliminated. The Holy Life has been lived. What was to be done has been done. There will be no further existence here.’ Lord of the Devas, briefly, it is in this way that a monk is one who is liberated by the complete elimination of craving, who has attained the final goal, the final security from entrapment, the final fulfillment of the Holy Life, the final conclusion – the one who is best of devas and humans.” Then Sakka, the Lord of the Devas, after delighting and rejoicing in the Blessed One‘s speech, paid respects to the Blessed One, and, having done what was appropriate, he immediately disappeared. Now on this occasion Venerable Mahā-Moggallāna was seated not far from the Blessed One. Then it occurred to Venerable Mahā-Moggallāna, “Did that spirit3 really break through to the meaning of the Blessed One‘s speech that he rejoiced in, or did he not? Perhaps I should find out about that spirit – whether or not he broke through to the meaning of the Blessed One‘s speech that he rejoiced in.” Then, just as a strong man might contract his extended arm or extend his contracted arm, Venerable Mahā-Moggallāna disappeared from the Palace of Migāra‘s Mother in the Eastern Park, and manifested amidst the Tāvatiṁsa devas. Now on that occasion Sakka, the Lord of the Devas, was amusing himself in the Ekapuṇḍarīka Garden, supplied with five hundred heavenly musical instruments. Sakka saw Venerable Mahā-Moggallāna coming from afar. After dismissing the five hundred heavenly musical instruments, he approached Venerable Mahā-Moggallāna and said to him, “Come, Sir Moggallāna! Welcome, Sir Moggallāna! Sir Moggallāna, it has a been a long time since you last came here. Sit, Sir Moggallāna; that is the designated seat.” Venerable Mahā-Moggallāna sat on the designated seat. Sakka took a certain low seat and sat to one side. When Sakka was seated to one side, Venerable Mahā-Moggallāna said to him, “Kosiya7, how did the Blessed One briefly state liberation by complete elimination of craving? It would be good if we shared that conversation as well.” “Sir Moggallāna, we have many duties and much to do – our own business as well as the business of the Tāvatiṁsa devas. Sir Moggallāna, even that which was listened to well, understood8 well, paid attention to well, and remembered well quickly disappears from us. Sir Moggallāna, in the past there was a battle between the devas and the asuras9. Sir Moggallāna, in that battle the devas won and the asuras were defeated. Sir Moggallāna, after winning that battle and returning from it as a victor in battle, I had the Vejayanta10 Palace constructed. Sir Moggallāna, Vejayanta Palace has a hundred towers. Each tower has seven pinnacles. Each pinnacle has seven nymphs. Each nymph has seven maidservants. Sir Moggallāna, do you wish to see the delightful Vejayanta palace?” Venerable Moggallāna silently agreed. Then Sakka and the Great King Vessavaṇa11 approached Vejayanta Palace, with Venerable Mahā-Moggallāna in front of them. Sakka‘s maidservants saw Venerable Mahā-Moggallāna coming from afar; after seeing him, they were filled with a sense of conscience12 and entered their own rooms. Just as a daughter-in-law is filled with a sense of conscience after seeing her father-in-law, in the same way, after Sakka‘s maidservants saw Venerable Mahā-Moggallāna, they were filled with a sense of conscience and entered their own rooms. Then Sakka and the Great King Vessavaṇa had Venerable Mahā-Moggallāna walk through and investigate the Vejayanta Palace, saying “See, Sir Moggallāna, this is the delightful Vejayanta Palace! See, Sir Moggallāna, this is the delightful Vejayanta Palace!” “This glorifies Sir Kosiya as one who has previously done meritorious deeds. Even when humans see something delightful they say, ‘Oh, this is as glorious as the Tāvatiṁsa devas!’ This glorifies Sir Kosiya as one who has previously done meritorious deeds.” Then it occurred to Venerable Mahā-Moggallāna, “This spirit lives with too much negligence. Perhaps I should instill a sense of urgency13 in this spirit.” Then Venerable Mahā-Moggallāna performed a psychic feat, such that he made the Vejayanta Palace quiver, tremble, and shake, using his toe. Then Sakka, the Great King Vessavaṇa, and the Tāvatiṁsa devas were filled with wonder and amazement: “The contemplative‘s power and majesty are so wonderful and amazing, since he can make a celestial structure quiver, tremble, and shake, using his toe!” Then, when Venerable Mahā-Moggallāna knew that Sakka had a sense of urgency, with his hair standing on end, he said to Sakka, “Kosiya, how did the Blessed One briefly state liberation by complete elimination of craving? It would be good if we shared that conversation as well.” “Sir Moggallāna, here I approached the Blessed One; after approaching and paying respects to the Blessed One, I stood to one side. Sir Moggallāna, while I was standing to one side I said to the Blessed One, ‘Bhante, briefly, in what way is a monk one who is liberated by the complete elimination of craving, who has attained the final goal, the final security from entrapment, the final fulfillment of the Holy Life, the final conclusion – the one who is best of devas and humans?’ When this was said, Sir Moggallāna, the Blessed One said to me, ‘Here, Lord of the Devas, a monk has heard, “All phenomena are not worth settling on.” And, Lord of the Devas, when a monk has heard, “All phenomena are not worth settling on,” he comprehends all phenomena. After comprehending all phenomena, he fully understands all phenomena. After fully understanding all phenomena, then whatever feeling he feels – pleasant, painful, or neutral – he abides perceiving impermanence, dispassion, cessation, and relinquishment in regard to those feelings. One who abides perceiving impermanence, dispassion, cessation, and relinquishment in regard to those feelings does not cling to anything in the world. One who does not cling does not become agitated. One who does not become agitated personally attains final Nibbāna, and knows: “Birth has been eliminated. The Holy Life has been lived. What was to be done has been done. There will be no further existence here.” Lord of the Devas, briefly, it is in this way that a monk is one who is liberated by the complete elimination of craving, who has attained the final goal, the final security from entrapment, the final fulfillment of the Holy Life, the final conclusion – the one who is best of devas and humans.’ Sir Moggallāna, it was in this way that the Blessed One briefly stated to me liberation by complete elimination of craving.” Then Venerable Mahā-Moggallāna delighted and rejoiced in Sakka‘s statement, and, just as a strong man might contract his extended arm or extend his contracted arm, Venerable Mahā-Moggallāna disappeared from amidst the Tāvatiṁsa devas and manifested in the Palace of Migāra‘s Mother in the Eastern Park. Then, not long after Venerable Mahā-Moggallāna‘s departure, Sakka‘s maidservants said to him, “Sir, is that your teacher – the Blessed One?” “Lady, that is not my teacher, the Blessed One. That is Venerable Mahā-Moggallāna, my co-practitioner.” “Sir, it is a gain for you that your co-practitioner has such power and majesty! Oh, how your teacher, the Blessed One, must be!” Then Venerable Mahā-Moggallāna approached the Blessed One; after approaching and paying respects to the Blessed One, he sat to one side. When he was seated to one side, Venerable Mahā-Moggallāna said to the Blessed One, “Bhante, does the Blessed One recall having briefly stated liberation by complete elimination of craving to a certain famous spirit of great power?” “Moggallāna, I recall that Sakka, the Lord of the Devas, approached me here; after approaching and paying respects he stood to one side. Moggallāna, while he was standing to one side, Sakka said to me, ‘Bhante, briefly, in what way is a monk one who is liberated by the complete elimination of craving, who has attained the final goal, the final security from entrapment, the final fulfillment of the Holy Life, the final conclusion – the one who is best of devas and humans?’ When this was said, Moggallāna, I said this to Sakka: ‘Here, Lord of the Devas, a monk has heard, “All phenomena are not worth settling on.” And, Lord of the Devas, when a monk has heard, “All phenomena are not worth settling on,” he comprehends all phenomena. After comprehending all phenomena, he fully understands all phenomena. After fully understanding all phenomena, then whatever feeling he feels – pleasant, painful, or neutral – he abides perceiving impermanence, dispassion, cessation, and relinquishment in regard to those feelings. One who abides perceiving impermanence, dispassion, cessation, and relinquishment in regard to those feelings does not cling to anything in the world. One who does not cling does not become agitated. One who does not become agitated personally attains final Nibbāna, and knows: “Birth has been eliminated. The Holy Life has been lived. What was to be done has been done. There will be no further existence here.” Lord of the Devas, briefly, it is in this way that a monk is one who is liberated by the complete elimination of craving, who has attained the final goal, the final security from entrapment, the final fulfillment of the Holy Life, the final conclusion – the one who is best of devas and humans.’ Moggallāna, it is in this way that I recall having briefly stated liberation by complete elimination of craving to Sakka, the Lord of the Devas.” This is what the Blessed One said. Satisfied, Venerable Mahā-Moggallāna delighted in the Blessed One‘s speech.

The Buddha's words Nandikkhayasutta SN 22.51 https://suttacentral.net/sn22.51 Photo by Mauricio Artieda from Pexels At Savatthi. “Bhikkhus, a bhikkhu sees as impermanent form which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. “A bhikkhu sees as impermanent feeling which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. “A bhikkhu sees as impermanent perception which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. “A bhikkhu sees as impermanent volitional formations which are actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated. “A bhikkhu sees as impermanent consciousness which is actually impermanent: that is his right view. Seeing rightly, he experiences revulsion. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust the mind is liberated and is said to be well liberated.”

The Buddha's words Soṇasutta SN 22.49 https://suttacentral.net/sn22.49 Photo by Greg Rakozy on Unsplash THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then Soṇa the householder’s son approached the Blessed One…. The Blessed One then said to Soṇa the householder’s son: “Soṇa, when any ascetics and brahmins, on the basis of form—which is impermanent, suffering, and subject to change—regard themselves thus: ‘I am superior,’ or ‘I am equal,’ or ‘I am inferior,’ what is that due to apart from not seeing things as they really are? “When any ascetics and brahmins, on the basis of feeling … on the basis of perception … on the basis of volitional formations … on the basis of consciousness—which is impermanent, suffering, and subject to change—regard themselves thus: ‘I am superior,’ or ‘I am equal,’ or ‘I am inferior,’ what is that due to apart from not seeing things as they really are? “Soṇa, when any ascetics and brahmins do not, on the basis of form—which is impermanent, suffering, and subject to change—regard themselves thus: ‘I am superior,’ or ‘I am equal,’ or ‘I am inferior,’ what is that due to apart from seeing things as they really are? “When any ascetics and brahmins do not, on the basis of feeling … on the basis of perception … on the basis of volitional formations … on the basis of consciousness—which is impermanent, suffering, and subject to change—regard themselves thus: ‘I am superior,’ or ‘I am equal,’ or ‘I am inferior,’ what is that due to apart from seeing things as they really are? “What do you think, Soṇa, 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?… Is perception permanent or impermanent?… Are volitional formations permanent or impermanent?… 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, Soṇa, 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 … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … 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, Soṇa, 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.’”

The Buddha's Words ສັງຍຸຕຕະນິກາຍ ນິທານວັຄ ໑໖/໑/໑ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ເຂຕພຣະນະຄອຣສາວັຕຖີ ໃນທີ່ນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄຕຣັສຮຽກພິກຂຸທັງຫລາຍວ່າ ພິກຂຸທັງຫລາຍ! ພິກຂຸເຫລົ່ານັ້ນທູລຮັບພຣະຜູ້ມີພຣະພາຄແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສພຣະດຳຣັສນີ້ວ່າ: ພິກຂຸທັງຫລາຍ ເຮົາຈັກສະແດງປະຕິຈຈະສະມຸປບາທແກ່ພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ພິກຂຸເຫລົ່ານັ້ນທູລຮັບພຣະຜູ້ມີພຣະພາຄແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສວ່າ: ພິກຂຸທັງຫລາຍ ກໍປະຕິຈຈະສະມຸປບາທເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ເພາະມີອະວິຊຊາເປັນປັຈຈັຍ ຈຶ່ງມີສັງຂາຣທັງຫລາຍ, ເພາະມີສັງຂາຣເປັນປັຈຈັຍ ຈຶ່ງມີວິນຍານ, ເພາະມີວິນຍານເປັນປັຈຈັຍ ຈຶ່ງມີນາມຣູປ, ເພາະມີນາມຣູປເປັນປັຈຈັຍ ຈຶ່ງມີສະລາຍະຕະນະ, ເພາະມີສະລາຍະຕະນະເປັນປັຈຈັຍ ຈຶ່ງມີຜັສສະ, ເພາະມີຜັສສະເປັນປັຈຈັຍ ຈຶ່ງມີເວທະນາ, ເພາະມີເວທະນາເປັນປັຈຈັຍ ຈຶ່ງມີຕັນຫາ, ເພາະມີຕັນຫາເປັນປັຈຈັຍ ຈຶ່ງມີອຸປາທານ, ເພາະມີອຸປາທານເປັນປັຈຈັຍ ຈຶ່ງມີພົພ, ເພາະມີພົພເປັນປັຈຈັຍ ຈຶ່ງມີຊາຕິ, ເພາະມີຊາຕິເປັນປັຈຈັຍ ຊະຣາມະຣະນະ ໂສກະ ປະຣິເທວະ ທຸກຂະ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍຈຶ່ງເກີດຂຶ້ນຄົບຖ້ວນ ຄວາມເກີດຂຶ້ນພ້ອມແຫ່ງກອງທຸກຂ໌ທັງສິ້ນນີ້ ຍ່ອມມີດ້ວຍອາກາຣຢ່າງນີ້. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ປະຕິຈຈະສະມຸປບາທ. ເພາະຄວາມຈາງຄາຍດັບໄປໂດຍບໍ່ເຫລືອແຫ່ງອະວິຊຊານັ້ນໆແລ ຈຶ່ງມີຄວາມດັບແຫ່ງສັງຂາຣ, ເພາະມີຄວາມດັບແຫ່ງສັງຂາຣ ຈຶ່ງມີຄວາມດັບແຫ່ງວິນຍານ, ເພາະມີຄວາມດັບແຫ່ງວິນຍານ ຈຶ່ງມີຄວາມດັບແຫ່ງນາມຣູປ, ເພາະມີຄວາມດັບແຫ່ງນາມຣູປ ຈຶ່ງມີຄວາມດັບແຫ່ງສະລາຍະຕະນະ, ເພາະມີຄວາມດັບແຫ່ງສະລາຍະຕະນະ ຈຶ່ງມີຄວາມດັບແຫ່ງຜັສສະ, ເພາະມີຄວາມດັບແຫ່ງຜັສສະ ຈຶ່ງມີຄວາມດັບແຫ່ງເວທະນາ, ເພາະມີຄວາມດັບແຫ່ງເວທະນາ ຈຶ່ງມີຄວາມດັບແຫ່ງຕັນຫາ, ເພາະມີຄວາມດັບແຫ່ງຕັນຫາ ຈຶ່ງມີຄວາມດັບແຫ່ງອຸປາທານ, ເພາະມີຄວາມດັບແຫ່ງອຸປາທານ ຈຶ່ງມີຄວາມດັບແຫ່ງພົພ, ເພາະມີຄວາມດັບແຫ່ງພົພ ຈຶ່ງມີຄວາມດັບແຫ່ງຊາຕິ, ເພາະມີຄວາມດັບແຫ່ງຊາຕິນັ້ນແລ ຊະຣາມະຣະນະ ໂສກະ ປະຣິເທວະ ທຸກຂະ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍຈຶ່ງດັບສິ້ນ ຄວາມດັບລົງແຫ່ງກອງທຸກຂ໌ທັງສິ້ນນີ້ ຍ່ອມມີດ້ວຍອາກາຣຢ່າງນີ້, ດັ່ງນີ້. ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສພາສິຕນີ້ແລ້ວ ພິກຂຸເຫລົ່ານັ້ນມີໃຈຍິນດີຊື່ນຊົມພາສິຕຂອງພຣະຜູ້ມີພຣະພາຄແລ.

The Buddha's words Khandhasutta SN 56.13 https://suttacentral.net/sn56.13 ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໔໒໒/໑໖໗໘-໑໖໘໓ ພິກຂຸທັງຫລາຍ! ອະຣິຍະສັຈ ໔ ເຫລົ່ານີ້; ອະຣິຍະສັຈ ໔ ເປັນຢ່າງໃດ? ຄື: ຄວາມຈິງອັນປະເສີດຄື ທຸກຂ໌, ຄວາມຈິງອັນປະເສີດຄື ເຫຕໃຫ້ເກີດທຸກຂ໌, ຄວາມຈິງອັນປະເສີດຄື ຄວາມດັບແຫ່ງທຸກຂ໌, ຄວາມຈິງອັນປະເສີດຄື ທາງດຳເນີນໃຫ້ເຖິງຄວາມດັບແຫ່ງທຸກຂ໌. ພິກຂຸທັງຫລາຍ! ຄວາມຈິງອັນປະເສີດຄື ທຸກຂ໌ເປັນຢ່າງໃດ? ຄວນກ່າວວ່າ ອຸປາທານຂັນທ໌ ໕; ອຸປາທານຂັນທ໌ ໕ ເປັນຢ່າງໃດ? ໄດ້ແກ່ ອຸປາທານຂັນທ໌ຄືຣູປ, ອຸປາທານຂັນທ໌ຄືເວທະນາ, ອຸປາທານຂັນທ໌ຄືສັນຍາ, ອຸປາທານຂັນທ໌ຄືສັງຂາຣທັງຫລາຍ, ອຸປາທານຂັນທ໌ຄືວິນຍານ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ຄວາມຈິງອັນປະເສີດຄື ທຸກຂ໌. ພິກຂຸທັງຫລາຍ! ຄວາມຈິງອັນປະເສີດຄື ເຫຕໃຫ້ເກີດທຸກຂ໌ເປັນຢ່າງໃດ? ຕັນຫານີ້ເອງ ອັນເປັນເຄື່ອງນຳໃຫ້ມີກາຣເກີດອີກ ປະກອບດ້ວຍຄວາມກຳນັດດ້ວຍອຳນາຈແຫ່ງຄວາມເພີນ ເພີດເພີນຢ່າງຍິ່ງໃນອາຣົມນັ້ນໆ ໄດ້ແກ່ ກາມຕັນຫາ, ພະວະຕັນຫາ, ວິພະວະຕັນຫາ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ຄວາມຈິງອັນປະເສີດຄື ເຫຕໃຫ້ເກີດທຸກຂ໌. ພິກຂຸທັງຫລາຍ! ຄວາມຈິງອັນປະເສີດຄື ຄວາມດັບແຫ່ງທຸກຂ໌ເປັນຢ່າງໃດ? ເພາະຄວາມຈາງຄາຍດັບໄປໂດຍບໍ່ເຫລືອແຫ່ງຕັນຫານັ້ນໆແລ ຄວາມສະລະ ຄວາມສະລັດຖິ້ມໄປ ຄວາມປ່ອຍວາງ ຄວາມບໍ່ອາລັຍເຊິ່ງຕັນຫານັ້ນ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ຄວາມຈິງອັນປະເສີດຄື ຄວາມດັບແຫ່ງທຸກຂ໌. ພິກຂຸທັງຫລາຍ! ຄວາມຈິງອັນປະເສີດຄື ທາງດຳເນີນໃຫ້ເຖິງຄວາມດັບແຫ່ງທຸກຂ໌ເປັນຢ່າງໃດ? ຄື ອະຣິຍະມັຄປະກອບດ້ວຍອົງຄ໌ ໘ ນີ້ເອງຄື ສັມມາທິຕຖິ, ສັມມາສັງກັປປະ, ສັມມາວາຈາ, ສັມມາກັມມັນຕະ ສັມມາອາຊີວະ, ສັມມາວາຍາມະ, ສັມມາສະຕິ, ສັມມາສະມາທິ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ຄວາມຈິງອັນປະເສີດຄື ທາງດຳເນີນໃຫ້ເຖິງຄວາມດັບແຫ່ງທຸກຂ໌. ພິກຂຸທັງຫລາຍ! ອະຣິຍະສັຈ ໔ ເຫລົ່ານີ້ແລ. ພິກຂຸທັງຫລາຍ! ເພາະເຫຕນັ້ນແລ ພວກເຈົ້າທັງຫລາຍຄວນກະທຳຄວາມພຽນເພື່ອໃຫ້ຮູ້ຕາມເປັນຈິງວ່າ ນີ້ທຸກຂ໌, ນີ້ເຫຕໃຫ້ເກີດທຸກຂ໌, ນີ້ຄວາມດັບແຫ່ງທຸກຂ໌, ນີ້ທາງດຳເນີນໃຫ້ເຖິງຄວາມດັບແຫ່ງທຸກຂ໌. “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? Yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi—idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Imāni kho, bhikkhave, cattāri ariyasaccāni. Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

The Buddha's words Attadīpasutta SN 22.43 https://suttacentral.net/sn22.43 Photo by Jamie Street on Unsplash At Savatthi. “Bhikkhus, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. When you dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge, the basis itself should be investigated thus: ‘From what are sorrow, lamentation, pain, displeasure, and despair born? How are they produced?’ “And, bhikkhus, from what are sorrow, lamentation, pain, displeasure, and despair born? How are they produced? Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form. That form of his changes and alters. With the change and alteration of form, there arise in him sorrow, lamentation, pain, displeasure, and despair. “He regards feeling as self … perception as self … volitional formations as self … consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and alters. With the change and alteration of consciousness, there arise in him sorrow, lamentation, pain, displeasure, and despair. “But, bhikkhus, when one has understood the impermanence of form, its change, fading away, and cessation, and when one sees as it really is with correct wisdom thus: ‘In the past and also now all form is impermanent, suffering, and subject to change,’ then sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not become agitated. Being unagitated, one dwells happily. A bhikkhu who dwells happily is said to be quenched in that respect. “When one has understood the impermanence of feeling … of perception … of volitional formations … of consciousness, its change, fading away, and cessation, and when one sees as it really is with correct wisdom thus: ‘In the past and also now all consciousness is impermanent, suffering, and subject to change,’ then sorrow, lamentation, pain, displeasure, and despair are abandoned. With their abandonment, one does not become agitated. Being unagitated, one dwells happily. A bhikkhu who dwells happily is said to be quenched in that respect.”

The Buddha's words Antarāmalasutta Iti 88 https://suttacentral.net/iti88 Photo by Nik on Unsplash This was said by the Lord… “Bhikkhus, these three are inner stains, inner enemies, inner foes, inner murderers, inner adversaries. What three? Greed, bhikkhus, is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. Hate is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. Delusion is an inner stain, an inner enemy, an inner foe, an inner murderer, an inner adversary. These are the three.” Greed is a cause of misfortune, Greed agitates the mind; People do not understand this As a danger produced within. A greedy person does not know the good, A greedy person does not see the Dhamma; Blinding darkness then prevails When greed overwhelms a person. But one who has abandoned greed Longs not for what invites cupidity. Greed slips away from him As a water drop from a lotus leaf. Hate is a cause of misfortune, Hate agitates the mind; People do not understand this As a danger produced within. A hater does not know the good, A hater does not see the Dhamma; Blinding darkness then prevails When hate overwhelms a person. But one who has abandoned hate Is not angered by what incites to anger. Hate drops away from him As a palmyra fruit from its stalk. Delusion is a cause of misfortune, Delusion agitates the mind; People do not understand this As a danger produced within. One deluded does not know the good, One deluded does not see the Dhamma; Blinding darkness then prevails When delusion overwhelms a person. But one who has abandoned delusion Is not bewildered by confusing things. He puts an end to all delusion As the sunrise dispels the dark.

Punabbasusutta SN 10.7 https://suttacentral.net/sn10.7 Photo by Johannes Plenio on Unsplash At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Then the native spirit Punabbasu’s Mother soothed her little children, saying: “Hush, little Uttarā! Hush, Punabbasu! For I want to listen to the teaching of the Teacher, the supreme Buddha. Since the Blessed One spoke of extinguishment, the release from all ties, I have a lasting love for this teaching. In this world, your own child is dear; in this world, your own husband is dear; but even greater than that is my love for this teaching’s quest. For neither son nor husband, dear as they are, can free you from suffering; as listening to the true teaching frees living creatures from suffering. In this world mired in suffering, fettered by old age and death, I want to listen to the teaching that the Buddha awakened to, which frees you from old age and death. So hush, Punabbasu!” “Mom, I’m not speaking, and Uttarā is silent, too. Focus just on the teaching, for it’s nice to listen to the true teaching. And it’s because we haven’t understood the teaching that we live in suffering, Mom. He is a beacon for those who are lost among gods and humans. The Buddha, bearing his final body, the Clear-eyed One teaches Dhamma.” “It’s good that my child’s so astute, this child I bore and suckled! My child loves the pure teaching of the supreme Buddha. Punabbasu, may you be happy! Today, I rise. Hear me too, Uttarā: I have seen the noble truths!”

ສັງຍຸຕຕະນິກາຍ ສະຄາຖະວັຄ ໑໕/໒໕໒-໒໕໓/໘໒໒-໘໒໕ Photo by Johannes Plenio on Unsplash ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ໃນພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ເຂຕພຣະນະຄອຣສາວັຕຖີ. ສມັຍນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄຊົງຍັງພິກຂຸທັງຫລາຍໃຫ້ເຫັນແຈ້ງ ໃຫ້ສະມາທານ ໃຫ້ອາດຫານ ໃຫ້ຣ່າເຣິງດ້ວຍທັມມິກະຖາອັນປະຕິສັງຍຸຕ(ອັນເນື່ອງດ້ວຍ) ນິພພານ. ພິກຂຸເຫລົ່ານັ້ນຕັ້ງໃຈມະນະສິກາຣ ປະມວນໄວ້ດ້ວຍໃຈທັງໝົດ ງ່ຽງໂສຕະລົງສະດັບທັມ. ຄັ້ງນັ້ນແລ ນາງຍັກຂິນີຜູ້ເປັນມາຣດາຂອງປຸນັພພະສຸ ປອບບຸຕນ້ອຍຢ່າງນີ້ວ່າ: ນິ້ງເສຍເຖີດລູກອຸຕຕຣາ! ນິ້ງເສຍເຖີດລູກປຸນັພພະສຸ! ຈົນກວ່າແມ່ຈະຟັງທັມຂອງພຣະພຸທທະເຈົ້າຜູ້ປະເສີດຜູ້ເປັນພຣະສາສດາຈົບ. ພຣະຜູ້ມີພຣະພາຄຕຣັສນິພພານອັນເປັນເຄື່ອງເປື້ອງຕົນເສຍຈາກກິເລສເຄື່ອງຜູກມັດທັງປວງ ເວລາທີ່ປາຖນາໃນທັມນັ້ນຈະລ່ວງເລີຍແມ່ໄປເສຍ. ລູກຂອງຕົນເປັນທີ່ຮັກໃນໂລກ, ຜົວຂອງຕົນເປັນທີ່ຮັກໃນໂລກ, ແຕ່ຄວາມປາຖນາໃນທັມນັ້ນເປັນທີ່ຮັກຂອງແມ່ຍິ່ງກວ່າລູກແລະຜົວນັ້ນ ເພາະລູກຫລືຜົວທີ່ຮັກຍ່ອມປົດເປື້ອງຈາກທຸກຂ໌ບໍ່ໄດ້ເໝືອນກາຣຟັງທັມຍ່ອມປົດເປື້ອງເຫລົ່າສັຕຈາກທຸກຂ໌ໄດ້. ໃນເມື່ອໂລກອັນທຸກຂ໌ອ້ອມລ້ອມແລ້ວດ້ວຍຊະຣາແລະມະຣະນະ ແມ່ປາຖນາຈະຟັງທັມທີ່ພຣະພຸທທະເຈົ້າຕຣັສຮູ້ດ້ວຍພຣະປັນຍາອັນຍິ່ງ ເພື່ອພົ້ນຈາກຊະຣາແລະມະຣະນະ ຈົ່ງນິ້ງເສຍເຖີດລູກປຸນັພພະສຸ! ປຸນັພພະສຸເວົ້າວ່າ: ໂດຍແມ່! ລູກຈັກບໍ່ເວົ້າ ອຸຕຕຣານ້ອງສາວຂອງລູກກໍຈັກເປັນຜູ້ນິ້ງ ເຊີນແມ່ຟັງທັມຢ່າງດຽວ ກາຣຟັງພຣະສັທທັມນຳຄວາມສຸຂມາໃຫ້. ແມ່! ເຮົາບໍ່ຮູ້ພຣະສັທທັມຈຶ່ງໄດ້ທ່ຽວໄປລຳບາກ ພຣະພຸທທະເຈົ້າພຣະອົງຄ໌ນີ້ ເປັນຜູ້ທຳຄວາມສະວ່າງສະໄຫວແກ່ເທວະດາແລະມະນຸສຜູ້ລຸ່ມຫລົງ ມີພຣະສະຣີຣະຄັ້ງສຸດທ້າຍ ມີພຣະຈັກຂຸສະແດງທັມຢູ່. ນາງຍັກຂິນີເວົ້າວ່າ: ໜ້າຊື່ນຊົມຫລາຍ ລູກຜູ້ນອນເທິງເອິກຂອງແມ່ເປັນຄົນສລາດ ລູກຂອງແມ່ຍ່ອມຮັກໃຄ່ພຣະທັມອັນບໍຣິສຸທຂອງພຣະພຸທທະເຈົ້າຜູ້ປະເສີດ. ປຸນັພພະສຸ! ເຈົ້າຈົ່ງມີຄວາມສຸຂເຖີດ ວັນນີ້ແມ່ເປັນຜູ້ຍ່າງຂຶ້ນໄປໃນພຣະສາສນາ ແມ່ແລະເຈົ້າເຫັນອະຣິຍະສັຈແລ້ວ ແມ່ນແຕ່ອຸຕຕຣາກໍຈົ່ງຟັງແມ່ເຖີດ.

The Buddha's words Pañcapubbanimittasutta Iti 83 https://suttacentral.net/iti83 This was said by the Lord… “Bhikkhus, when a deva is due to pass away from a company of devas, five prognostic signs appear: his flower-garlands wither, his clothes become soiled, sweat is released from his armpits, his bodily radiance fades, and the deva takes no delight in his heavenly throne. The devas, observing the prognostic signs that this deva is due to pass away, encourage him in three things with the words: ‘Go from here, friend, to a good bourn. Having gone to a good bourn, gain that which is good to gain. Having gained that which is good to gain, become firmly established in it.’” When this was said, a certain bhikkhu asked the Lord: “Venerable sir, what is reckoned by the devas to be a good bourn? What is reckoned by the devas to be a gain that is good to gain? What is reckoned by the devas to be firmly established?” “It is human existence, bhikkhus, that is reckoned by the devas to be a good bourn. When a human being acquires faith in the Dhamma-and-Discipline taught by the Tathāgata, this is reckoned by the devas to be a gain that is good to gain. When faith is steadfast in him, firmly rooted, established and strong, not to be destroyed by any recluse or brahmin or deva or Māra or Brahmā or by anyone else in the world, this is reckoned by the devas to be firmly established.” When a deva whose life is exhausted Passes away from a deva-company, The devas encourage him In three ways with the words: “Go, friend, to a good bourn, To the fellowship of humans. On becoming human acquire faith Unsurpassed in the true Dhamma. That faith made steadfast, Become rooted and standing firm, Will be unshakeable for life In the true Dhamma well proclaimed. Having abandoned misconduct by body, Misconduct by speech as well, Misconduct by mind, and whatever else Is reckoned as a fault, Having done much that is good Both by body and by speech, And done good with a mind That is boundless and free from clinging, With that merit as a basis Made abundant by generosity, You should establish other people In the true Dhamma and the holy life.” When the devas know that a deva Is about to pass from their midst, Out of compassion they encourage him: “Return here, deva, again and again.”

The Buddha's words Dhammānudhammapaṭipannasutta Iti 86 https://suttacentral.net/iti86 Photo by Dick Hoskins on Unsplash This was said by the Lord… “When referring to a bhikkhu who practises according to Dhamma, this is the proper way of defining ‘practice according to Dhamma.’ When speaking he speaks only Dhamma, not non-Dhamma. When thinking he thinks only thoughts of Dhamma, not thoughts of non-Dhamma. By avoiding these two he lives with equanimity, mindful and clearly comprehending.” A bhikkhu enjoying the Dhamma And delighting in the Dhamma, Reflecting upon the Dhamma, Does not fall from the true Dhamma. Whether walking or standing, Sitting or lying down, With mind inwardly restrained, He attains to lasting peace.

The Buddha's words Anīvaraṇasutta SN 46.38 https://suttacentral.net/sn46.38 “When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfilment by development. “And what are the five hindrances that are not present on that occasion? The hindrance of sensual desire is not present on that occasion; the hindrance of ill will … the hindrance of sloth and torpor … the hindrance of restlessness and remorse … the hindrance of doubt is not present on that occasion. These are the five hindrances that are not present on that occasion. “And what are the seven factors of enlightenment that go to fulfilment by development on that occasion? The enlightenment factor of mindfulness goes to fulfilment by development on that occasion, the enlightenment factor of discrimination of states goes to fulfilment by development on that occasion, the enlightenment factor of energy goes to fulfilment by development on that occasion, the enlightenment factor of rapture goes to fulfilment by development on that occasion, the enlightenment factor of tranquillity goes to fulfilment by development on that occasion, the enlightenment factor of concentration goes to fulfilment by development on that occasion, the enlightenment factor of equanimity goes to fulfilment by development on that occasion. These are the seven factors of enlightenment that go to fulfilment by development on that occasion. “When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion these five hindrances are not present in him; on that occasion these seven factors of enlightenment go to fulfilment by development.”