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The Buddha's words Dhammaññūsutta AN 7.68 https://suttacentral.net/an7.68 Photo by countermarch form PxHere “A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What seven? It’s when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low. And how is a mendicant one who knows the teachings? It’s when a mendicant knows the teachings: statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. If a mendicant did not know these teachings, they would not be called ‘one who knows the teachings’. But because they do know these teachings, they are called ‘one who knows the teachings’. Such is the one who knows the teachings. And how are they one who knows the meaning? It’s when a mendicant knows the meaning of this or that statement: ‘This is what that statement means; that is what this statement means.’ If a mendicant did not know the meaning of this or that statement, they would not be called ‘one who knows the meaning’. But because they do know the meaning of this or that statement, they are called ‘one who knows the meaning’. Such is the one who knows the teachings and the one who knows the meaning. And how are they one who has self-knowledge? It’s when a mendicant has self-knowledge: ‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’ If a mendicant did not have self-knowledge, they would not be called ‘one who has self-knowledge’. But because they do have self-knowledge, they are called ‘one who has self-knowledge’. Such is the one who knows the teachings, the one who knows the meaning, and the one who has self-knowledge. And how are they one who knows moderation? It’s when a mendicant knows moderation when receiving robes, almsfood, lodgings, and medicines and supplies for the sick. If a mendicant did not know moderation, they would not be called ‘one who knows moderation’. But because they do know moderation, they are called ‘one who knows moderation’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, and the one who knows moderation. And how are they one who knows the right time? It’s when a mendicant knows the right time: ‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’ If a mendicant did not know the right time, they would not be called ‘one who knows the right time’. But because they do know the right time, they are called ‘one who knows the right time’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, and the one who knows the right time. And how are they one who knows assemblies? It’s when a mendicant knows assemblies: ‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ If a mendicant did not know assemblies, they would not be called ‘one who knows assemblies’. But because they do know assemblies, they are called ‘one who knows assemblies’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, the one who knows the right time, and the one who knows assemblies. And how are they one who knows people high and low? It’s when a mendicant understands people in terms of pairs. Two people: one likes to see the noble ones, one does not. The person who doesn’t like to see the noble ones is reprehensible in that respect. The person who does like to see the noble ones is praiseworthy in that respect. Two people like to see the noble ones: one likes to hear the true teaching, one does not. The person who doesn’t like to hear the true teaching is reprehensible in that respect. The person who does like to hear the true teaching is praiseworthy in that respect. Two people like to hear the true teaching: one actively listens to the teaching, one does not. The person who doesn’t actively listen to the teaching is reprehensible in that respect. The person who does actively listen to the teaching is praiseworthy in that respect. Two people actively listen to the teaching: one remembers the teaching they’ve heard, one does not. The person who doesn’t remember the teaching they’ve heard is reprehensible in that respect. The person who does remember the teaching they’ve heard is praiseworthy in that respect. Two people remember the teaching they’ve heard: one reflects on the meaning of the teachings they have remembered, one does not. The person who does not reflect on the meaning of the teachings they have remembered is reprehensible in that respect. The person who does reflect on the meaning of the teachings they have remembered is praiseworthy in that respect. Two people reflect on the meaning of the teachings they have remembered: one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly. The person who understands the meaning and the teaching but does not practice accordingly is reprehensible in that respect. The person who understands the meaning and the teaching and practices accordingly is praiseworthy in that respect. Two people understand the meaning and the teaching and practice accordingly: one practices to benefit themselves but not others, and one practices to benefit both themselves and others. The person who practices to benefit themselves but not others is reprehensible in that respect. The person who practices to benefit both themselves and others is praiseworthy in that respect. That’s how a mendicant understands people in terms of pairs. That’s how a mendicant is one who knows people high and low. A mendicant with these seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

The Buddha's words Abhayasutta SN 46.56 https://suttacentral.net/sn46.56 Photo by Nat on Unsplash THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Then Prince Abhaya approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, Pūraṇa Kassapa says: ‘There is no cause or condition for lack of knowledge and vision; lack of knowledge and vision is without cause or condition. There is no cause or condition for knowledge and vision; knowledge and vision are without cause or condition.’ What does the Blessed One say about this?” “There is, prince, a cause and condition for lack of knowledge and vision; lack of knowledge and vision is with cause and condition. There is a cause and condition for knowledge and vision; knowledge and vision are with cause and condition.” “But, venerable sir, what is the cause and condition for lack of knowledge and vision? How is it that lack of knowledge and vision is with cause and condition?” “On an occasion, prince, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one neither knows nor sees as it really is the escape from arisen sensual lust: this is a cause and condition for lack of knowledge and vision; it is in this way that lack of knowledge and vision is with cause and condition. “Again, prince, on an occasion when one dwells with a mind obsessed by ill will … obsessed by sloth and torpor … obsessed by restlessness and remorse … obsessed by doubt, overwhelmed by doubt, and one neither knows nor sees as it really is the escape from arisen doubt: this too is a cause and condition for lack of knowledge and vision; it is in this way too that lack of knowledge and vision is with cause and condition.” “What is this Dhamma exposition called, venerable sir?” “These are called the hindrances, prince.” “Surely they are hindrances, Blessed One! Surely they are hindrances, Fortunate One! One overcome by even a single hindrance would not know and see things as they really are, not to speak of one overcome by the five hindrances. “But, venerable sir, what is the cause and condition for knowledge and vision? How is it that knowledge and vision are with cause and condition?” “Here, prince, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the enlightenment factor of mindfulness he knows and sees things as they really are. This is a cause for knowledge and vision; it is in this way that knowledge and vision are with cause and condition…. “Again, prince, a bhikkhu develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the enlightenment factor of equanimity he knows and sees things as they really are. This too is a cause for knowledge and vision; it is in this way that knowledge and vision are with cause and condition.” “What is this Dhamma exposition called, venerable sir?” “These are called the factors of enlightenment, prince.” “Surely they are factors of enlightenment, Blessed One! Surely they are factors of enlightenment, Fortunate One! One who possesses even a single factor of enlightenment would know and see things as they really are, not to speak of one who possesses the seven factors of enlightenment. The bodily fatigue and the mental fatigue that I experienced from climbing Mount Vulture Peak have subsided. I have made the breakthrough to the Dhamma.”

The Buddha's words Aggisutta SN 46.53 https://suttacentral.net/sn46.53 Photo by Paola Chaaya on Unsplash Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthī for alms. Then it occurred to them: “It is still too early to walk for alms in Savatthī. Let us go to the park of the wanderers of other sects.” Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: “Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: ‘Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.’ We too teach the Dhamma to our disciples thus: ‘Come, friends, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.’ So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?” Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, “We shall learn the meaning of this statement in the presence of the Blessed One.” Then, when those bhikkhus had walked for alms in Savatthī and had returned from the alms round, after their meal they approached the Blessed One. Having paid homage to him, they sat down to one side and reported to him the entire discussion between those wanderers and themselves. The Blessed One said: “Bhikkhus, when wanderers of other sects speak thus, they should be asked: ‘Friends, when the mind becomes sluggish, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion? Then, friends, when the mind becomes excited, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?’ Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them. “On an occasion, bhikkhus, when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things. “Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to make that small fire flare up?” “No, venerable sir.” “So too, bhikkhus, on an occasion when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things. “On an occasion, bhikkhus, when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things. “Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to make that small fire flare up?” “Yes, venerable sir.” “So too, bhikkhus, on an occasion when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things. “On an occasion, bhikkhus, when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things. “Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to extinguish that great bonfire?” “No, venerable sir.” “So too, bhikkhus, on an occasion when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things. “On an occasion, bhikkhus, when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things. “Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to extinguish that great bonfire?” “Yes, venerable sir.” “So too, bhikkhus, on an occasion when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things. “But mindfulness, bhikkhus, I say is always useful.”

The Buddha's words ວິນັຍປິດົກ ມະຫາວັຄ ພາຄ ໒ ເຫລັ້ມ ໕/໒໕໑-໒໖໒/໒໔໒-໒໔໕ Photo by Spencer Goggin on Unsplash ພິກຂຸທັງຫລາຍ! ເຣື່ອງເຄີຍມີມາແລ້ວ ໃນພຣະນະຄອຣພາຣານະສີ ໄດ້ມີພຣະເຈົ້າກາສີພຣະນາມວ່າ ພຣົມມະທັຕ ຊົງເປັນກະສັຕທີ່ມັ່ງຄັ້ງ ມີພຣະຣາຊະຊັພຍ໌ຫລາຍ ມີພຣະຣາຊະສົມບັດຫລາຍ ມີຣີ້ພົລຫລາຍ ມີພຣະຣາຊະພາຫະນະຫລາຍ ມີພຣະຣາຊະອານາຈັກໃຫຍ່ ມີຄັງ ສັສຕຣາອາວຸທຍຸທທະພັນ ແລະຄັງທັນຍາຫາຣບໍຣິບູນ ສ່ວນພຣະເຈົ້າໂກສົລພຣະນາມວ່າ ທີຄີຕິ ຊົງເປັນກະສັຕຂັດສົນ ມີພຣະຣາຊະຊັພຍ໌ໜ້ອຍ ມີພຣະຣາຊະສົມບັດໜ້ອຍ ມີຣີ້ພົລໜ້ອຍ ມີພຣະຣາຊະພາຫະນະໜ້ອຍ ມີພຣະຣາຊະອານາຈັກນ້ອຍ ມີຄັງສັສຕຣາອາວຸທຍຸທທະພັນ ແລະຄັງທັນຍາຫາຣບໍ່ບໍຣິບູນ. ຄັ້ງນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ ສະເດັຈກຣີທາຈາຕຸຣົງຄະເສນາໄປໂຈມຕີພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊ ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊໄດ້ຊົງສະດັບຂ່າວວ່າ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ ສະເດັຈກຣີທາຈາຕຸຣົງຄະເສນາມາໂຈມຕີພຣະອົງຄ໌ ຈິ່ງຊົງພຣະຣາຊະດຳຣິວ່າ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ ຊົງເປັນກະສັຕທີ່ມັ່ງຄັ້ງ ມີພຣະຣາຊະຊັພຍ໌ຫລາຍ ມີພຣະຣາຊະສົມບັດຫລາຍ ມີຣີ້ພົລຫລາຍ ມີພຣະຣາຊະພາຫະນະຫລາຍ ມີພຣະຣາຊະອານາຈັກໃຫຍ່ ມີຄັງສັສຕຣາອາວຸທຍຸທທະພັນ ແລະຄັງທັນຍາຫາຣບໍຣິບູນ ສ່ວນເຮົາເປັນຄົນທີ່ຂັດສົນ ມີພຣະຣາຊະຊັພຍ໌ໜ້ອຍ ມີພຣະຣາຊະສົມບັດໜ້ອຍ ມີຣີ້ພົລໜ້ອຍ ມີພຣະຣາຊະພາຫະນະໜ້ອຍ ມີພຣະຣາຊະອານາຈັກນ້ອຍ ມີຄັງສັສຕຣາອາວຸທຍຸທທະພັນແລະຄັງທັນຍາຫາຣບໍ່ບໍຣິບູນ ເຮົາບໍ່ສາມາດຈະຕໍ່ສູ້ກັບພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊແມ່ນພຽງເສິກດຽວ ຖ້າເຊັ່ນນັ້ນ ເຮົາຄວນຟ້າວໜີອອກຈາກພຣະນະຄອຣໄປເສຍກ່ອນດີກວ່າ ຄັນແລ້ວຊົງພາມະເຫສີສະເດັຈໜີອອກຈາກພຣະນະຄອຣໄປເສຍກ່ອນ ຝ່າຍພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຊົງຢຶດຣີ້ພົລ ພາຫະນະ ຊົນບົທ ຄັງສັສຕຣາອາວຸທຍຸທທະພັນແລະຄັງທັນຍາຫາຣຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊໄວ້ໄດ້ແລ້ວສະເດັຈເຂົ້າຄອບຄອງແທນ. ຄັ້ງນັ້ນ ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊພ້ອມກັບພຣະມະເຫສີໄດ້ສະເດັຈໜີໄປທາງພຣະນະຄອຣພາຣານະສີ ສະເດັຈໂຄຈອຣໄປຕາມລຳດັບ ເຖິງພຣະນະຄອຣພາຣານະສີແລ້ວ ຂ່າວວ່າພຣະອົງຄ໌ພ້ອມກັບມະເຫສີຊົງປອມແປງພຣະອົງຄ໌ບໍ່ໃຫ້ໃຜຮູ້ຈັກ ຊົງນຸ່ງຫົ່ມເໝືອນປະຣິພາຊົກ ສະເດັຈອາສັຍຢູ່ໃນເຮືອນຂອງຊ່າງໝໍ້ ເຊິ່ງຕັ້ງຢູ່ຊາຍແດນແຫ່ງໜຶ່ງເຂດພຣະນະຄອຣພາຣານະສີນັ້ນ ຄັນຕໍ່ມາບໍ່ນານເທົ່າໃດ ມະເຫສີຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຊົງຕັ້ງພຣະຄັນ ພຣະນາງຊົງແພ້ພຣະຄັນເຫັນປານນີ້ຄື ເມື່ອຍາມຮຸ່ງອາຣຸນ ຊົງປາຖນາຈະທອດພຣະເນຕຈະຕຸຣົງຄະເສນາຜູ້ຜູກສອດສວມເກາະຢືນຢູ່ໃນສະໜາມຣົບ ແລະປາຖນາຈະຊົງສເວີຍນ້ຳລ້າງພຣະແສງຂັນ (ນ້ຳລ້າງດາບ) ຈິ່ງກຣາບທູລຄຳນີ້ແດ່ພຣະຣາຊະສາມີໃນທັນທີວ່າ: ຂໍເດຊະ ນ້ອງມີຄັນ ໄດ້ແພ້ຄັນເຫັນປານນີ້ຄື ເມື່ອຍາມຮຸ່ງອາຣຸນ ນ້ອງປາຖນາຈະທອດພຣະເນຕຈະຕຸຣົງຄະເສນາຜູ້ຜູກສອດສວມເກາະຢືນຢູ່ໃນສະໜາມຣົບ ແລະປາຖນາດື່ມນ້ຳລ້າງພຣະແສງຂັນ ຂ້ານ້ອຍ! ພຣະຣາຊາຕຣັສສັ່ງວ່າ ແມ່ເທວີ ເຮົາທັງສອງກຳລັງຕົກຢູ່ໃນຄວາມຍາກລຳບາກ ຈະໄດ້ຈະຕຸຣົງຄະເສນາຜູ້ຜູກສອດສວມເກາະຢືນຢູ່ໃນສະໜາມຣົບແລະນ້ຳລ້າງພຣະແສງຂັນມາແຕ່ໃສ. ພຣະຣາຊະເທວີກຣາບທູລວ່າ ຖ້ານ້ອງບໍ່ໄດ້ຄົງຕາຍແນ່ ຂ້ານ້ອຍ. ກໍສມັຍນັ້ນ ພຣາມປຸໂຣຫິຕຂອງພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊເປັນສະຫາຍຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊ ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຈິ່ງສະເດັຈເຂົ້າໄປຫາພຣາມປຸໂຣຫິຕຂອງພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ ຄັນເຖິງແລ້ວໄດ້ຕຣັສຄຳນີ້ແກ່ທ່ານພຣາມວ່າ ສະຫາຍ ເພື່ອນຍິງຂອງເພື່ອນມີຄັນ ນາງແພ້ທ້ອງມີອາກາຣເຫັນປານນີ້ຄື ເມື່ອຍາມຮຸ່ງອາຣຸນ ນາງປາຖນາຈະທອດພຣະເນຕຈະຕຸຣົງຄະເສນາຜູ້ຜູກສອດສວມເກາະຢືນຢູ່ໃນສະໜາມຣົບ ແລະປາຖນາດື່ມນ້ຳລ້າງພຣະແສງຂັນ. ພຣາມປຸໂຣຫິຕກຣາບທູລວ່າ ຂໍເດຊະ ຖ້າເຊັ່ນນັ້ນ ເຮົາຈະຂໍເຝົ້າພຣະເທວີກ່ອນ. ລຳດັບນັ້ນ ພຣະມະເຫສີຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊໄດ້ສະເດັຈເຂົ້າໄປຫາພຣາມປຸໂຣຫິຕຂອງພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ ພຣາມປຸໂຣຫິຕຂອງພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊໄດ້ແລເຫັນພຣະມະເຫສີຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊກຳລັງສະເດັຈມາແຕ່ໄກ ຄັນແລ້ວລຸກຈາກທີ່ນັ່ງ ຫົ່ມຜ່າບ່ຽງບ່າ ປະນົມມືໄປທາງພຣະມະເຫສີຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊ ແລ້ວເປັ່ງອຸທານຂຶ້ນ ໓ ຄັ້ງວ່າ: ທ່ານຜູ້ຈະເຣີນ! ພຣະເຈົ້າໂກສົລປະທັບຢູ່ໃນພຣະອຸທອນແນ່ແລ້ວ, ພຣະເຈົ້າໂກສົລປະທັບຢູ່ໃນພຣະອຸທອນແນ່ແລ້ວ, ພຣະເຈົ້າໂກສົລປະທັບຢູ່ໃນພຣະອຸທອນແນ່ແລ້ວ, ເພາະສະນັ້ນ ພຣະເທວີຢ່າໄດ້ເສຍພຣະທັຍ ເມື່ອຍາມຮຸ່ງອາຣຸນ ຈັກໄດ້ທອດພຣະເນຕຈະຕຸຣົງຄະເສນາຜູ້ຜູກສອດສວມເກາະຢືນຢູ່ໃນສະໜາມຣົບ ແລະຈັກໄດ້ຊົງສເວີຍນ້ຳລ້າງພຣະແສງຂັນແນ່ແທ້. ພຣາມປຸໂຣຫິຕຂອງພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈິ່ງເຂົ້າໄປໃນພຣະຣາຊະສຳນັກ ຄັນເຖິງແລ້ວໄດ້ກຣາບທູລພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊວ່າ: ຂໍເດຊະ! ນິມິຕທັງຫລາຍປາກົຕຕາມກຳນົດວິທີກາຣຄື ໃນເວລາຮຸ່ງອາຣຸນໃນມື້ອື່ນ ຈະຕຸຣົງຄະເສນາຈະຜູກສອດສວມເກາະຢືນຢູ່ໃນສະໜາມຣົບ ແລະເຈົ້າພະນັກງານຈະເອົານ້ຳລ້າງພຣະແສງຂັນດ້ວຍ ຂ້ານ້ອຍ. ລຳດັບນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈິ່ງມີພຣະບໍຣົມຣາຊະອົງກາຣສັ່ງເຈົ້າພະນັກງານທັງຫລາຍວ່າ: ທ່ານທັງຫລາຍ! ພຣາມປຸໂຣຫິຕສັ່ງກາຣຢ່າງໃດ ພວກເຈົ້າຈົ່ງກະທຳຢ່າງນັ້ນ. ພຣະມະເຫສີຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊໄດ້ທອດພຣະເນຕຈະຕຸຣົງຄະເສນາ ຜູ້ຜູກສອດສວມເກາະຢືນຢູ່ໃນສະໜາມຣົບ ແລະໄດ້ສເວີຍນ້ຳພຣະແສງຂັນໃນເວລາຮຸ່ງອາຣຸນສົມປາຖນາ ຄັນຕໍ່ມາຊົງອາສັຍຄວາມແກ່ແຫ່ງຄັນນັ້ນ ໄດ້ປະສູຕພຣະຣາຊະໂອຣົສ ພຣະຊະນົກຊົນນະນີໄດ້ຂະໜານພຣະນາມພຣະຣາຊະໂອຣົສນັ້ນວ່າ ທີຄາວຸ ແລະຕໍ່ມາບໍ່ນານເທົ່າໃດ ທີຄາວຸຣາຊະກຸມາຣກໍເຖິງຄວາມເປັນຜູ້ຮູ້ດຽງສາ. ຄັ້ງນັ້ນ ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊດຳຣິວ່າ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊນີ້ ກໍ່ຄວາມພິນາສໃຫ້ແກ່ພວກເຮົາມາກມາຍ ໄດ້ຊ່ວງຊິງເອົາຣີ້ພົລ ພາຫະນະ ຊົນບົທ ຄັງສັສຕຣາອາວຸທຍຸທທະພັນແລະຄັງທັນຍາຫາຣຂອງພວກເຮົາໄປ ຖ້າພຣະອົງຄ໌ຈັກສືບຊາບເຖິງພວກເຮົາ ຄົງສັ່ງໃຫ້ປະຫານຊີວິຕໝົດທັງສາມຄົນ ຖ້າເຊັ່ນນັ້ນ ເຮົາຄວນໃຫ້ທີຄາວຸຣາຊະກຸມາຣຫລົບຢູ່ນອກພຣະນະຄອຣ ຄັນແລ້ວໄດ້ໃຫ້ທີຄາວຸຣາຊະກຸມາຣຫລົບຢູ່ນອກພຣະນະຄອຣ ຄັນທີຄາວຸຣາຊະກຸມາຣຫລົບຢູ່ນອກພຣະນະຄອຣ ບໍ່ນານເທົ່າໃດ ກໍໄດ້ສຶກສາສີລະປະສຳເຣັຈທຸກສາຂາ. ພິກຂຸທັງຫລາຍ! ກໍສມັຍນັ້ນ ນາຍຊ່າງກັລບົກຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊໄດ້ສະສວາມິພັກກັບພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ ເຂົາໄດ້ເຫັນພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊພ້ອມກັບມະເຫສີຊົງປອມແປງພຣະກາຍບໍ່ໃຫ້ໃຜຮູ້ຈັກ ຊົງນຸ່ງຫົ່ມເໝືອນປະຣິພາຊົກ ສະເດັຈອາສັຍຢູ່ໃນເຮືອນຂອງຊ່າງໝໍ້ ເຊິ່ງຕັ້ງຢູ່ໃນຊາຍແດນແຫ່ງໜຶ່ງ ເຂດພຣະນະຄອຣພຣະພາຣານະສີ ຄັນແລ້ວຈິ່ງໄດ້ເຂົ້າໄປເຝົ້າພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ ໄດ້ກຣາບທູລວ່າ: ຂໍເດຊະ! ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຊົງປອມແປງພຣະກາຍບໍ່ໃຫ້ໃຜຮູ້ຈັກ ຊົງນຸ່ງຫົ່ມເໝືອນປະຣິພາຊົກ ສະເດັຈອາສັຍຢູ່ໃນເຮືອນຂອງຊ່າງໝໍ້ ເຊິ່ງຕັ້ງຢູ່ໃນຊາຍແດນແຫ່ງໜຶ່ງ ເຂດພຣະນະຄອຣພາຣານະສີ ຂ້ານ້ອຍ. ຄັ້ງນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈິ່ງມີພຣະບໍຣົມຣາຊະອົງກາຣສັ່ງເຈົ້າພະນັກງານທັງຫລາຍວ່າ: ທ່ານທັງຫລາຍ! ຖ້າຢ່າງນັ້ນ ພວກເຈົ້າຈົ່ງໄປຈັບພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊພ້ອມກັບພຣະມະເຫສີ. ພວກເຂົາທູລຮັບສະໜອງພຣະບໍຣົມຣາຊະອົງກາຣວ່າ ເປັນດັ່ງພຣະກະແສຮັບສັ່ງ ຂ້ານ້ອຍ ດັ່ງນັ້ນແລ້ວໄປຈັບພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊພ້ອມກັບພຣະມະເຫສີມາຖວາຍ. ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈິ່ງມີພຣະບໍຣົມຣາຊະອົງກາຣສັ່ງເຈົ້າພະນັກງານທັງຫລາຍວ່າ: ທ່ານທັງຫລາຍ! ຖ້າຢ່າງນັ້ນ ພວກເຈົ້າຈົ່ງເອົາເຊືອກທີ່ ໜຽວໆມັດພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊພ້ອມກັບພຣະມະເຫສີ ມັດໃຫ້ແໜ້ນໃຫ້ມີພຣະພາຫະໄຂ່ວຫລັງ ແຖພຣະສຽນໃຫ້ໂລ້ນ ແລ້ວນຳຕະເວນໄປຕາມຖະໜົນ ຕາມຮ່ອມທຸກແຫ່ງ ດ້ວຍວັຊຊະເພຣີມີສຳນຽງອັນຄົມຄາຍ ແລ້ວໃຫ້ອອກໄປທາງປະຕູດ້ານທັກຂິນ ຮັ່ນໂຕອອກເປັນ ໔ ທ່ອນ ວາງຮຽງໄວ້ໃນຂຸມ ໔ ທິສທາງດ້ານທັກຂິນແຫ່ງພຣະນະຄອຣ ພວກເຂົາທູລຮັບສະໜອງພຣະບໍຣົມຣາຊະອົງກາຣວ່າ: ເປັນດັ່ງພຣະກະແສຮັບສັ່ງ ຂ້ານ້ອຍ! ດັ່ງນັ້ນແລ້ວ ໄດ້ເອົາເຊືອກຢ່າງໜຽວມັດພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊພ້ອມກັບມະເຫສີ ມັດໃຫ້ແໜ້ນ ໃຫ້ມີພຣະພາຫະໄຂ່ວຫລັງ ແຖພຣະສຽນໃຫ້ໂລ້ນ ແລ້ວນຳຕະເວນໄປຕາມຖະໜົນ ຕາມຮ່ອມທົ່ວທຸກແຫ່ງດ້ວຍວັຊຊະເພຣີທີ່ມີສຳນຽງຄົມຄາຍ. ຄັ້ງນັ້ນ ທີຄາວຸຣາຊະກຸມາຣໄດ້ຊົງດຳຣິດັ່ງນີ້ວ່າ ນານມາແລ້ວທີ່ເຮົາໄດ້ເຂົ້າຢ້ຽມພຣະຊະນົກຊົນນະນີ ຖ້າເຊັ່ນນັ້ນ ເຮົາຄວນໄປເຝົ້າຢ້ຽມພຣະຊະນົກຊົນນະນີ ຄັນແລ້ວເຂົ້າໄປສູ່ພຣະນະຄອຣພາຣານະສີ ໄດ້ທອດພຣະເນຕເຫັນເຈົ້າພະນັກງານທັງຫລາຍເອົາເຊືອກຢ່າງໜຽວມັດພຣະຊະນົກຊົນນະນີຈົນແໜ້ນ ໃຫ້ມີພຣະພາຫະໄຂ່ວຫລັງ ແຖພຣະສຽນໃຫ້ໂລ້ນ ນຳຕະເວນໄປຕາມຖະໜົນ ຕາມຮ່ອມທົ່ວທຸກແຫ່ງດ້ວຍວັຊຊະເພຣີທີ່ມີສຳນຽງຄົມຄາຍ ຄັນແລ້ວສະເດັຈພຣະດຳເນີນເຂົ້າໄປໃກ້ພຣະຊະນົກຊົນນະນີ ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊໄດ້ທອດພຣະເນຕເຫັນທີຄາວຸກຸມາຣສະເດັຈດຳເນີນມາແຕ່ໄກ ຄັນແລ້ວໄດ້ຕຣັສພຣະບໍຣົມຣາຊະໂອວາທນີ້ແກ່ທີຄາວຸກຸມາຣວ່າ: ທີຄາວຸ! ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ. ເມື່ອພຣະອົງຄ໌ຕຣັສຢ່າງນີ້ແລ້ວ ເຈົ້າພະນັກງານເຫລົ່ານັ້ນໄດ້ທູລຄຳນີ້ແກ່ພຣະອົງຄ໌ວ່າ ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊນີ້ເປັນຜູ້ວິກົລຈະຣິຕຈິ່ງບົ່ນເພີ້ຢູ່ ທີຄາວຸຂອງພຣະອົງຄ໌ຄືໃຜ ພຣະອົງຄ໌ຕຣັສຢ່າງນີ້ກັບໃຜວ່າ ທີຄາວຸ ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ. ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຕຣັສວ່າ ທ່ານທັງຫລາຍ ເຮົາບໍ່ໄດ້ເສຍຈະຣິຕບົ່ນເພີ້ຢູ່ ແຕ່ຜູ້ໃດຮູ້ເຣື່ອງ ຜູ້ນັ້ນຈັກເຂົ້າໃຈ. ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊໄດ້ຕຣັສພຣະບໍຣົມຣາຊະໂອວາທນີ້ແກ່ທີຄາວຸກຸມາຣເປັນຄັ້ງທີສອງວ່າ: ທີຄາວຸ! ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ. ເມື່ອພຣະອົງຄ໌ຕຣັສຢ່າງນີ້ແລ້ວ ເຈົ້າພະນັກງານເຫລົ່ານັ້ນໄດ້ທູລຄຳນີ້ແກ່ພຣະອົງຄ໌ວ່າ ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊນີ້ເປັນຜູ້ວິກົລຈະຣິຕຈິ່ງບົ່ນເພີ້ຢູ່ ທີຄາວຸຂອງພຣະອົງຄ໌ຄືໃຜ ພຣະອົງຄ໌ຕຣັສຢ່າງນີ້ກັບໃຜວ່າ ທີຄາວຸ ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ. ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຕຣັສວ່າ ທ່ານທັງຫລາຍ ເຮົາບໍ່ໄດ້ເສຍຈະຣິຕບົ່ນເພີ້ຢູ່ ແຕ່ຜູ້ໃດຮູ້ເຣື່ອງ ຜູ້ນັ້ນຈັກເຂົ້າໃຈ. ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊໄດ້ຕຣັສພຣະບໍຣົມຣາຊະໂອວາທນີ້ແກ່ທີຄາວຸກຸມາຣເປັນຄັ້ງທີສາມວ່າ: ທີຄາວຸ! ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ. ເມື່ອພຣະອົງຄ໌ຕຣັສຢ່າງນີ້ແລ້ວ ເຈົ້າພະນັກງານເຫລົ່ານັ້ນໄດ້ທູລຄຳນີ້ແກ່ພຣະອົງຄ໌ວ່າ ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊນີ້ເປັນຜູ້ວິກົລຈະຣິຕຈິ່ງບົ່ນເພີ້ຢູ່ ທີຄາວຸຂອງພຣະອົງຄ໌ຄືໃຜ ພຣະອົງຄ໌ຕຣັສຢ່າງນີ້ກັບໃຜວ່າ ທີຄາວຸ ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ. ພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຕຣັສວ່າ ທ່ານທັງຫລາຍ ເຮົາບໍ່ໄດ້ເສຍຈະຣິຕບົ່ນເພີ້ຢູ່ ແຕ່ຜູ້ໃດຮູ້ເຣື່ອງ ຜູ້ນັ້ນຈັກເຂົ້າໃຈ. ພະນັກງານເຫລົ່ານັ້ນໄດ້ນຳພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊພ້ອມກັບພຣະມະເຫສີໄປຕາມຖະໜົນ ຕາມຮ່ອມທົ່ວທຸກແຫ່ງ ແລ້ວໃຫ້ອອກໄປທາງປະຕູດ້ານທັກຂິນ ຮັ່ນໂຕອອກເປັນ ໔ ທ່ອນ ວາງຮຽງໄວ້ໃນຂຸມ ໔ ທິສທາງດ້ານທັກຂິນແຫ່ງພຣະນະຄອຣ ວາງຍາມຄອຍລະວັງເຫຕກາຣໄວ້ແລ້ວກັບໄປ. ຄັ້ງນັ້ນ ທີຄາວຸຣາຊະກຸມາຣເຂົ້າໄປສູ່ພຣະນະຄອຣພາຣານະສີ ນຳສຸຣາມາລ້ຽງພວກເຈົ້າໜ້າທີ່ທີ່ຢູ່ຍາມ ເມື່ອເວລາທີ່ຄົນເຫລົ່ານັ້ນເມົາຟຸບລົງ ທີຄາວຸຣາຊະກຸມາຣຈິ່ງຈັດຫາຟືນມາວາງຮຽງກັນໄວ້ ຍົກພຣະບໍຣົມສົບຂອງພຣະຊະນົກຊົນນະນີຂຶ້ນສູ່ພຣະຈິຕກາທາຣ ຖວາຍພຣະເພີງ ແລ້ວປະນົມພຣະຫັຕຖ໌ ກະທຳປະທັກຂິນພຣະຈິຕກາທາຣ ໓ ຮອບ. ຂະນະນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊປະທັບຢູ່ຊັ້ນເທິງແຫ່ງປາສາທອັນປະເສີດໄດ້ທອດພຣະເນຕເຫັນທີຄາວຸຣາຊະກຸມາຣກຳລັງປະນົມພຣະຫັຕຖ໌ກະທຳປະ ທັກຂິນພຣະຈິຕກາທາຣ ໓ ຮອບ ຄັນແລ້ວໄດ້ຊົງດຳຣິວ່າ ເຈົ້າຄົນນັ້ນຄົງເປັນຍາຕຫລືສາຍໂລຫິຕຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊແນ່ນອນ ໜ້າກົວ ຈະກໍ່ຄວາມຈິບຫາຍແກ່ເຮົາ ຊ່າງບໍ່ມີໃຜບອກເຮົາເລີຍ. ຄັ້ງນັ້ນ ທີຄາວຸຣາຊະກຸມາຣສະເດັຈຫລົບເຂົ້າປ່າໄປ ຊົງກັນແສງຮ້ອງໄຫ້ຈົນພໍແກ່ເຫຕ ຊົງຊັບນ້ຳພຣະເນຕ ແລ້ວສະເດັຈເຂົ້າພຣະນະຄອຣພາຣານະສີ ໄປເຖິງໂຮງຊ້າງໃກ້ພຣະບໍຣົມມະຫາຣາຊະວັງ ແລ້ວໄດ້ຕຣັສຄຳນີ້ແກ່ນາຍຫັຕຖາຈາຣຍ໌ວ່າ: ທ່ານອາຈາຣຍ໌! ຂ້ານ້ອຍປາຖນາຈະສຶກສາສີລະປະ ນາຍຫັຕຖາຈາຣຍ໌ຕອບວ່າ ຖ້າເຊັ່ນນັ້ນ ເຊີນມາສຶກສາເຖີດເຈົ້າໜຸ່ມນ້ອຍ. ຢູ່ມາວັນໜຶ່ງ ທີຄາວຸຣາຊະກຸມາຣຊົງຕື່ນບັນທົມຕອນປັຈຈຸສມັຍແຫ່ງຣາຕຣີ ແລ້ວຊົງຂັບຮ້ອງແລະດີດພິນຄໍສຽງເຈີ້ຍແຈ໋ວຢູ່ທີ່ໂຮງຊ້າງ. ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຊົງຕື່ນບັນທົມຕອນເວລາປັຈຈຸສມັຍແຫ່ງຣາຕຣີ ໄດ້ຊົງສະດັບສຽງເພງແລະສຽງພິນທີ່ດີດ ຄໍສຽງອັນເຈີ້ຍແຈ໋ວດັງແວ່ວມາທາງໂຮງມຸງຄຸລຫັຕຖີ ຈິ່ງມີພຣະດຳຣັສຖາມພວກມະຫາດເລັກວ່າ: ທ່ານທັງຫລາຍ! ໃຜຕື່ນໃນເວລາເຊົ້າມືດແຫ່ງຣາຕຣີ ແລ້ວຂັບຮ້ອງແລະດີດພິນແວ່ວມາທາງໂຮງຊ້າງ? ພວກມະຫາດເລັກກຣາບທູລວ່າ ຂໍເດຊະຂ້ານ້ອຍ ຊາຍ ໜຸ່ມສິດຂອງນາຍຫັຕຖາຈາຣຍ໌ຊື່ນັ້ນ ຕື່ນໃນເວລາເຊົ້າມືດແຫ່ງຣາຕຣີແລ້ວ ຂັບຮ້ອງແລະດີດພິນ ຄໍສຽງເຈີ້ຍແຈ໋ວດັງທີ່ໂຮງຊ້າງ ຂ້ານ້ອຍ! ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຕຣັສວ່າ ທ່ານທັງຫລາຍ ຖ້າຢ່າງນັ້ນ ຈົ່ງພາຊາຍໜຸ່ມມາເຝົ້າ ພວກເຂົາທູລຮັບສະໜອງພຣະບໍຣົມຣາຊະອົງກາຣແລ້ວ ພາທີຄາວຸຣາຊະກຸມາຣມາເຝົ້າ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈິ່ງໄດ້ຕຣັສຖາມທີຄາວຸຣາຊະກຸມາຣວ່າ: ເຈົ້າຊາຍໜຸ່ມ! ເຈົ້າຕື່ນໃນເວລາເຊົ້າແຫ່ງຣາຕຣີແລ້ວຂັບຮ້ອງແລະດີດພິນຄໍສຽງອັນເຈີ້ຍແຈ໋ວດັງທາງໂຮງຊ້າງຫລື? ທີຄາວຸຣາຊະກຸມາຣທູລຮັບວ່າ ເປັນດັ່ງນັ້ນ ຂ້ານ້ອຍ! ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຕຣັສວ່າ ເຈົ້າຊາຍໜຸ່ມ ຖ້າເຊັ່ນນັ້ນ ເຈົ້າຈົ່ງຂັບຮ້ອງແລະດີດພິນໄປ ທີຄາວຸຣາຊະກຸມາຣທູລຮັບສະໜອງພຣະບໍຣົມຣາຊະອົງກາຣວ່າ ເປັນດັ່ງພຣະກະແສຮັບສັ່ງ ຂ້ານ້ອຍ ດັ່ງນັ້ນແລ້ວປະສົງຈະໃຫ້ຊົງເປັນທີ່ໂປດປານ ຈິ່ງຂັບຮ້ອງແລະດີດພິນດ້ວຍສຽງອັນມ່ວນ. ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຕຣັສວ່າ ເຈົ້າຊາຍໜຸ່ມ ເຈົ້າຈົ່ງຢູ່ຮັບໃຊ້ເຮົາເຖີດ. ທີຄາວຸຣາຊະກຸມາຣທູລຮັບສະໜອງພຣະບໍຣົມຣາຊະອົງກາຣວ່າ ເປັນດັ່ງພຣະກະແສຮັບສັ່ງ ຂ້ານ້ອຍ ດັ່ງນັ້ນແລ້ວ ຈິ່ງປະພຶດທຳນອງຕື່ນກ່ອນນອນທີຫລັງ ຄອຍເຝົ້າຟັງພຣະຣາຊະດຳຣັສໃຊ້ ປະພຶດໃຫ້ຖືກພຣະອັທທະຍາສັຍ ເຈຣະຈາດ້ວຍຖ້ອຍຄຳອັນມ່ວນຕໍ່ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ. ຄັນຕໍ່ມາບໍ່ນານ ພຣະອົງຄ໌ຊົງແຕ່ງຕັ້ງທີຄາວຸຣາຊະກຸມາຣໄວ້ໃນຕຳແໜ່ງຜູ້ໄວ້ວາງພຣະຣາຊະຫະລະທັຍ ໃກ້ຊິດສະໜິດພາຍໃນ. ຢູ່ມາວັນໜຶ່ງ ພຣະອົງຄ໌ໄດ້ຕຣັສຄຳນີ້ແກ່ທີຄາວຸຣາຊະກຸມາຣວ່າ ເຈົ້າຊາຍໜຸ່ມ! ເຈົ້າຈົ່ງທຽມຣົຖ ພວກເຮົາຈັກໄປລ່າເນື້ອ ທີຄາວຸຣາຊະກຸມາຣທູລຮັບສະໜອງພຣະບໍຣົມຣາຊະອົງກາຣວ່າ ເປັນດັ່ງພຣະກະແສຮັບສັ່ງ ຂ້ານ້ອຍ ແລ້ວຈັດທຽມຣົຖໄວ້ສຳເຣັຈ ໄດ້ກຣາບທູລຄຳນີ້ແດ່ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊວ່າ ຂໍເດຊະ ຣົຖພຣະທີ່ນັ່ງທຽມສຳເຣັຈແລ້ວ ຂ້ານ້ອຍ ບັດນີ້ ຂໍພຣະອົງຄ໌ຊົງພຣະກະຣຸນາໂປດຊາບກາລອັນຄວນເຖີດ ຂ້ານ້ອຍ. ລຳດັບນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊສະເດັຈຂຶ້ນຣາຊະຣົຖ ທີຄາວຸຣາຊະກຸມາຣຂັບຣາຊະຣົຖໄປ ແຕ່ຂັບຣາຊະຣົຖໄປໂດຍວິທີທີ່ໝູ່ເສນາໄດ້ແຍກໄປທາງໜຶ່ງ ຣາຊະຣົຖໄດ້ແຍກໄປອີກທາງໜຶ່ງ ຄັ້ງນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊສະເດັຈໄປໄກ ແລ້ວໄດ້ຕຣັສຄຳນີ້ແກ່ທີຄາວຸຣາຊະກຸມາຣວ່າ: ເຈົ້າຊາຍໜຸ່ມ! ຖ້າເຊັ່ນນັ້ນເຈົ້າຈົ່ງຈອດຣົຖ ເຮົາອິດເມື່ອຍຈັກນອນພັກ. ທີຄາວຸຣາຊະກຸມາຣທູລຮັບສະໜອງພຣະບໍຣົມຣາຊະອົງກາຣວ່າ ເປັນດັ່ງພຣະກະແສຮັບສັ່ງ ຂ້ານ້ອຍ ດັ່ງນັ້ນແລ້ວຈອດຣົຖ ນັ່ງຂັດສະມາທິຢູ່ທີ່ພື້ນດິນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈຶ່ງຊົງພາດພຣະສຽນບັນທົມຢູ່ເທິງຕັກຂອງທີຄາວຸຣາຊະກຸມາຣ ເມື່ອພຣະອົງຄ໌ຊົງອິດເມື່ອຍມາ ພຽງຊົ່ວຂະນະດຽວກໍບັນທົມຫລັບ. ຂະນະນັ້ນ ທີຄາວຸຣາຊະກຸມາຣຄິດເຖິງຄວາມຫລັງວ່າ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊນີ້ແລ ຊົງກໍ່ຄວາມຈິບຫາຍແກ່ພວກເຮົາມາກມາຍ ພຣະອົງຄ໌ຊົງຊ່ວງຊິງຣີ້ພົລ ຣາຊະພາຫະນະ ຊົນບົທ ຄັງສັສຕຣາອາວຸທຍຸທທະພັນແລະຄັງທັນຍາຫາຣຂອງພວກເຮົາໄປ ແລະຍັງໄດ້ປົງພຣະຊົນຊີບພຣະຊະນົກຊົນນະນີຂອງເຮົາອີກດ້ວຍ ເວລານີ້ເປັນເວລາທີ່ເຮົາພົບຄູ່ເວຣ ດັ່ງນີ້ ຈິ່ງຊັກພຣະແສງຂັນອອກຈາກຝັກ ແຕ່ເຈົ້າຊາຍໄດ້ຊົງຍັ້ງພຣະທັຍໄວ້ໄດ້ທັນທີວ່າ ພຣະຊະນົກໄດ້ຊົງສັ່ງເຮົາໄວ້ເມື່ອໃກ້ສວັນຄົຕວ່າ ທີຄາວຸ ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ ກາຣທີ່ຈະລະເມີດພຣະດຳຣັສສັ່ງຂອງພຣະຊະນົກນັ້ນ ບໍ່ສົມຄວນແກ່ເຮົາເລີຍ ດັ່ງນີ້ ແລ້ວສອດພຣະແສງຂັນເຂົ້າໄວ້ໃນຝັກ. ທີຄາວຸຣາຊະກຸມາຣຄິດເຖິງຄວາມຫລັງເປັນຄັ້ງທີສອງວ່າ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊນີ້ແລ ຊົງກໍ່ຄວາມຈິບຫາຍແກ່ພວກເຮົາມາກມາຍ ພຣະອົງຄ໌ຊົງຊ່ວງຊິງຣີ້ພົລ ຣາຊະພາຫະນະ ຊົນບົທ ຄັງສັສຕຣາອາວຸທຍຸທທະພັນແລະຄັງທັນຍາຫາຣຂອງພວກເຮົາໄປ ແລະຍັງໄດ້ປົງພຣະຊົນຊີບພຣະຊະນົກຊົນນະນີຂອງເຮົາອີກດ້ວຍ ເວລານີ້ເປັນເວລາທີ່ເຮົາພົບຄູ່ເວຣ ດັ່ງນີ້ ຈິ່ງຊັກພຣະແສງຂັນອອກຈາກຝັກ ແຕ່ກໍຊົງຍັ້ງພຣະທັຍໄວ້ໄດ້ທັນທີວ່າ ພຣະຊະນົກໄດ້ຊົງສັ່ງເຮົາໄວ້ເມື່ອໃກ້ສວັນຄົຕວ່າ ທີຄາວຸ ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ ກາຣທີ່ຈະລະເມີດພຣະດຳຣັສສັ່ງຂອງພຣະຊະນົກນັ້ນ ບໍ່ສົມຄວນແກ່ເຮົາເລີຍ ດັ່ງນີ້ ແລ້ວສອດພຣະແສງຂັນເຂົ້າໄວ້ໃນຝັກ. ທີຄາວຸຣາຊະກຸມາຣຄິດເຖິງຄວາມຫລັງເປັນທີສາມວ່າ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊນີ້ແລ ຊົງກໍ່ຄວາມຈິບຫາຍແກ່ພວກເຮົາມາກມາຍ ພຣະອົງຄ໌ຊົງຊ່ວງຊິງຣີ້ພົລ ຣາຊະພາຫະນະ ຊົນບົທ ຄັງສັສຕຣາອາວຸທຍຸທທະພັນແລະຄັງທັນຍາຫາຣຂອງພວກເຮົາໄປ ແລະຍັງໄດ້ປົງພຣະຊົນຊີບພຣະຊະນົກຊົນນະນີຂອງເຮົາອີກດ້ວຍ ເວລານີ້ເປັນເວລາທີ່ເຮົາພົບຄູ່ເວຣ ດັ່ງນີ້ ຈິ່ງຊັກພຣະແສງຂັນອອກຈາກຝັກ ແຕ່ກໍຊົງຍັ້ງພຣະທັຍໄວ້ໄດ້ທັນທີວ່າ ພຣະຊະນົກໄດ້ຊົງສັ່ງເຮົາໄວ້ເມື່ອໃກ້ສວັນຄົຕວ່າ ທີຄາວຸ ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ ກາຣທີ່ຈະລະເມີດພຣະດຳຣັສສັ່ງຂອງພຣະຊະນົກນັ້ນ ບໍ່ສົມຄວນແກ່ເຮົາເລີຍ ດັ່ງນີ້ ແລ້ວສອດພຣະແສງຂັນເຂົ້າໄວ້ໃນຝັກຕາມເດີມ. ຂະນະນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຊົງກົວຫວາດຫວັ່ນ ສະດຸ້ງພຣະທັຍຟ້າວສະເດັຈລຸກຂຶ້ນ ທີຄາວຸຣາຊະກຸມາຣໄດ້ກຣາບທູລຄຳນີ້ແດ່ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊໃນທັນທີວ່າ: ຂໍເດຊະ! ເພາະອັນໃດຫລື ພຣະອົງຄ໌ຈິ່ງຊົງກົວ ຫວາດຫວັ່ນ ສະດຸ້ງພຣະທັຍຟ້າວສະເດັຈລຸກຂຶ້ນ ຂ້ານ້ອຍ? ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຕຣັສຕອບວ່າ ເຈົ້າຊາຍໜຸ່ມ ເຮົາຝັນວ່າ ທີຄາວຸຣາຊະກຸມາຣໂອຣົສຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຟາດຟັນເຮົາດ້ວຍພຣະແສງຂັນໃນທີ່ນີ້ ເພາະເຫຕນັ້ນ ເຮົາຈິ່ງກົວ ຫວາດຫວັ່ນ ຕົກໃຈຟ້າວລຸກຂຶ້ນ. ທັນໃດນັ້ນ ທີຄາວຸຣາຊະກຸມາຣຈັບພຣະສຽນຂອງພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊດ້ວຍພຣະຫັຕຖ໌ຊ້າຍ ຊັກພຣະແສງຂັນດ້ວຍພຣະຫັຕຖ໌ຂວາ ແລ້ວໄດ້ກ່າວຄຳຂູ່ແກ່ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊວ່າ: ຂໍເດຊະ! ຂ້ານ້ອຍຄືທີຄາວຸຣາຊະກຸມາຣ ໂອຣົສຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຄົນນັ້ນ ພຣະອົງຄ໌ຊົງກໍ່ຄວາມພິນາດຈິບຫາຍແກ່ພວກເຮົາມາກມາຍຄື ຊົງຊ່ວງຊິງຣີ້ພົລ ຣາຊະພາຫະນະ ຊົນບົທ ຄັງສັສຕຣາອາວຸທຍຸທທະພັນແລະຄັງທັນຍາຫາຣຂອງພວກເຮົາໄປ ແລະຍັງໄດ້ປົງພຣະຊົນຊີບພຣະຊະນົກຊົນນະນີຂອງເຮົາອີກດ້ວຍ ເວລານີ້ເປັນເວລາທີ່ຂ້ານ້ອຍພົບຄູ່ເວຣແລ້ວລະ. ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈິ່ງຊົບພຣະສຽນລົງແທບຍຸຄົລບາທຂອງທີຄາວຸຣາຊະກຸມາຣ ແລ້ວໄດ້ຕຣັສຄຳວິງວອນແກ່ເຈົ້າຊາຍວ່າ: ທີຄາວຸ! ເຈົ້າຈົ່ງໃຫ້ຊີວິຕແກ່ເຮົາ ທີຄາວຸ ເຈົ້າຈົ່ງໃຫ້ຊີວິຕແກ່ເຮົາດ້ວຍເຖີດ. ທີຄາວຸກຣາບທູລວ່າ: ຂ້ານ້ອຍຫລືຈະເອື້ອມອາດທູລເກົ້າຖວາຍຊີວິຕແກ່ພຣະອົງຄ໌ ພຣະອົງຄ໌ຕ່າງຫາກຄວນພຣະຣາຊະທານຊີວິຕແກ່ຂ້ານ້ອຍ. ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຕຣັສວ່າ: ທີຄາວຸ! ຖ້າຢ່າງນັ້ນ ເຈົ້າຈົ່ງໃຫ້ຊິວີດແກ່ເຮົາ ແລະເຮົາກໍໃຫ້ຊີວິຕແກ່ເຈົ້າ. ຄັ້ງນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊ ແລະທີຄາວຸຣາຊະກຸມາຣຕ່າງໄດ້ໃຫ້ຊີວິຕແກ່ກັນແລະກັນ ໄດ້ຈັບພຣະຫັຕຖ໌ກັນ ແລະໄດ້ທຳກາຣສາບານ ເພື່ອບໍ່ທຳຮ້າຍກັນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈິ່ງໄດ້ຕຣັສຄຳນີ້ແກ່ທີຄາວຸຣາຊະກຸມາຣວ່າ: ທີຄາວຸ! ຖ້າເຊັ່ນນັ້ນ ເຈົ້າຈົ່ງທຽມຣົຖໄປກັນເຖີດ. ທີຄາວຸຣາຊະກຸມາຣທູລຮັບສະໜອງພຣະບໍຣົມຣາຊະອົງກາຣວ່າ ເປັນດັ່ງພຣະກະແສຮັບສັ່ງ ຂ້ານ້ອຍ ດັ່ງນັ້ນແລ້ວ ທຽມຣົຖ ໄດ້ກຣາບທູລພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊວ່າ: ຣົຖພຣະທີ່ນັ່ງທຽມສຳເຣັຈແລ້ວ ຂ້ານ້ອຍ ບັດນີ້ ຂໍພຣະອົງຄ໌ໂປດຊົງຊາບກາລອັນຄວນເຖີດ ຂ້ານ້ອຍ! ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຈິ່ງຊົງສະເດັຈຂຶ້ນຣົຖ ແລ້ວທີຄາວຸຣາຊະກຸມາຣກໍຂັບຣົຖໄປ ໂດຍວິທີທີ່ບໍ່ນານເທົ່າໃດກໍມາພົບກອງທະຫານ ຄັນພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊສະເດັຈເຂົ້າສູ່ພຣະນະຄອຣພາຣານະສີແລ້ວ ຊົງພຣະກະຣຸນາໂປດໃຫ້ຮຽກປະຊຸມໝູ່ອຳມາຕ ຣາຊະບໍຣິສັທ ໄດ້ຕຣັສຖາມຄວາມໃນຂໍ້ນີ້ວ່າ: ທ່ານທັງຫລາຍ! ຖ້າທ່ານທັງຫລາຍພົບທີຄາວຸຣາຊະກຸມາຣໂອຣົສຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊ ຈະເຮັດແນວໃດກັບເຂົາ? ອຳມາຕບາງພວກກຣາບທູລວ່າ ຂໍເດຊະ ພວກຂ້ານ້ອຍຈະຕັດມື ຕັດເທົ້າ ຕັດທັງມືທັງເທົ້າ ຈະຕັດຫູ ຈະຕັດດັງ ຈະຕັດທັງຫູທັງດັງ ຈະຕັດຫົວ ຂ້ານ້ອຍ! ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຕຣັສວ່າ: ທ່ານທັງຫລາຍ ຊ່າຍໜຸ່ມຜູ້ນີ້ແລຄື ທີຄາວຸຣາຊະກຸມາຣ ໂອຣົສຂອງພຣະເຈົ້າທີຄີຕິໂກສົລຣາຊຄົນນັ້ນ ຊາຍໜຸ່ມຜູ້ນີ້ໃຜໆຈະທຳອັນໃດບໍ່ໄດ້ ເພາະຊາຍໜຸ່ມຜູ້ນີ້ໄດ້ໃຫ້ຊີວິຕແກ່ເຮົາ ແລະເຮົາກໍໄດ້ໃຫ້ຊີວິຕແກ່ຊາຍໜຸ່ມຜູ້ນີ້ ຄັນແລ້ວໄດ້ຕຣັສຖາມຄວາມຂໍ້ນີ້ແກ່ທີຄາວຸຣາຊະກຸມາຣວ່າ: ທີຄາວຸ! ພຣະຊະນົກຂອງເຈົ້າໄດ້ຕຣັສຖ້ອຍຄຳໄວ້ເມື່ອໃກ້ຈະສວັນຄົຕວ່າ ທີຄາວຸ! ເຈົ້າຢ່າເຫັນແກ່ຍາວ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ ດັ່ງນີ້ ພຣະຊະນົກຂອງເຈົ້າໄດ້ຕຣັສຄຳນັ້ນ ໝາຍຄວາມວ່າຢ່າງໃດ? ທີຄາວຸຣາຊະກຸມາຣກຣາບທູລວ່າ: ຂໍເດຊະ ພຣະຊະນົກຂອງຂ້ານ້ອຍໄດ້ຕຣັສພຣະບໍຣົມຣາໂຊວາທໄວ້ເມື່ອໃກ້ ສວັນຄົຕວ່າ ເຈົ້າຢ່າເຫັນແກ່ຍາວ ດັ່ງນີ້ ໝາຍຄວາມວ່າ ເຈົ້າຢ່າໄດ້ຈ່ອງເວຣໃຫ້ຍືດເຍື້ອ ເພາະສະນັ້ນ ພຣະຊະນົກຂອງຂ້ານ້ອຍຈິ່ງໄດ້ຕຣັສພຣະບໍຣົມຣາໂຊວາທໄວ້ເມື່ອໃກ້ສວັນຄົຕວ່າ ເຈົ້າຢ່າເຫັນແກ່ຍາວ. ພຣະຊະນົກຂອງຂ້ານ້ອຍໄດ້ຕຣັສພຣະບໍຣົມຣາໂຊວາທໄວ້ເມື່ອໃກ້ສວັນຄົຕວ່າ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ ດັ່ງນີ້ ໝາຍຄວາມວ່າ ເຈົ້າຢ່າແຕກແຍກຈາກມິຕໄວຫລາຍ ເພາະສະນັ້ນ ພຣະຊະນົກຂອງຂ້ານ້ອຍຈິ່ງໄດ້ຕຣັສພຣະບໍຣົມຣາໂຊວາທໄວ້ເມື່ອໃກ້ສວັນຄົຕວ່າ ເຈົ້າຢ່າເຫັນແກ່ສັ້ນ. ພຣະຊະນົກຂອງຂ້ານ້ອຍໄດ້ຕຣັສພຣະບໍຣົມຣາໂຊວາທໄວ້ເມື່ອໃກ້ສວັນຄົຕວ່າ ທີຄາວຸ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ ດັ່ງນີ້ ໝາຍຄວາມວ່າ ພຣະຊະນົກຊົນນະນີຂອງຂ້ານ້ອຍຖືກພຣະອົງຄ໌ປົງພຣະຊົນຊີບຂອງພຣະອົງຄ໌ ຄົນເຫລົ່າໃດໃຝ່ໃນຄວາມຈະເຣີນຂອງພຣະອົງຄ໌ ຄົນເຫລົ່ານັ້ນຈະປົງຊີວິຕຂອງຂ້ານ້ອຍ ຄົນເຫລົ່າໃດໃຝ່ໃນຄວາມຈະເຣີນຂອງຂ້ານ້ອຍ ຄົນເຫລົ່ານັ້ນຈະປົງຊີວິຕຄົນເຫລົ່ານັ້ນ ເມື່ອເປັນເຊັ່ນນີ້ ເວຣນັ້ນຍ່ອມບໍ່ຣະງັບເພາະເວຣ ແຕ່ມາບັດນີ້ ພຣະອົງຄ໌ຊົງພຣະກະຣຸນາໂປດພຣະຣາຊະທານຊີວິຕແກ່ຂ້ານ້ອຍ ແລະຂ້ານ້ອຍກໍໄດ້ທູລຖວາຍພຣະຊົນຊີບແກ່ພຣະອົງຄ໌ ເປັນອັນວ່າເວຣນັ້ນຣະງັບແລ້ວ ເພາະກາຣບໍ່ຈ່ອງເວຣ. ພຣະຊະນົກຂອງຂ້ານ້ອຍຈິ່ງໄດ້ຕຣັສພຣະບໍຣົມຣາໂຊວາທອັນນີ້ແລໄວ້ເມື່ອໃກ້ຈະສວັນຄົຕວ່າ: ທີຄາວຸ ເວຣທັງຫລາຍຍ່ອມບໍ່ຣະງັບເພາະກາຣຈ່ອງເວຣເລີຍ ແຕ່ຍ່ອມຣະງັບໄດ້ເພາະກາຣບໍ່ຈ່ອງເວຣ ຂ້ານ້ອຍ! ລຳດັບນັ້ນ ພຣະເຈົ້າພຣົມມະທັຕກາສິກະຣາຊຕຣັສວ່າ ທ່ານຜູ້ຈະເຣີນທັງຫລາຍ ໜ້າອັສສະຈັນຍ໌ຫລາຍ ບໍ່ເຄີຍມີເລີຍ ທີຄາວຸຣາຊະກຸມາຣນີ້ເປັນບັນດິຕ ຈິ່ງໄດ້ເຂົ້າໃຈເນື້ອຄວາມແຫ່ງພາສິຕອັນພຣະຊະນົກຕຣັສແລ້ວໂດຍຫຍໍ້ໄດ້ໂດຍພິສດານ ແລ້ວຊົງພຣະກະຣຸນາໂປດພຣະຣາຊທານຄືນຣີ້ພົລ ຣາຊະພາຫະນະ ຊົນບົທ ຄັງສັສຕຣາອາວຸທຍຸທທະພັນແລະຄັງທັນຍາຫາຣອັນເປັນພຣະຣາຊະສົມບັດຂອງພຣະຊະນົກ ແລະໄດ້ພຣະຣາຊະທານພຣະຣາຊະທິສາອະພິເສກສົມຣົສດ້ວຍ. ພິກຂຸທັງຫລາຍ! ຂັນຕິ ໂສຣັຈຈະ ເຫັນປານນີ້ ໄດ້ມີແລ້ວແກ່ພຣະຣາຊາເຫລົ່ານັ້ນ ຜູ້ຖືອາດຍາ ຜູ້ຖືສັສຕຣາ ກໍກາຣທີ່ພວກເຈົ້າທັງຫລາຍບວດໃນທັມວິນັຍ ອັນເຮົາກ່າວດີແລ້ວຢ່າງນີ້ ມີຄວາມອົດທົນແລະສງົບສະຫງ່ຽມນັ້ນ ກໍຍ່ອມງົດງາມໃນທັມວິນັຍນີ້.

The Buddha's words Jāṇussoṇibrāhmaṇasutta SN 45.4 https://suttacentral.net/sn45.4 Photo by Mario Dobelmann on Unsplash At Savatthī. Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, entered Savatthī for alms. The Venerable Ānanda saw the brahmin Jaṇussoṇi departing from Savatthī in an all-white chariot drawn by mares. The horses yoked to it were white, its ornaments were white, the chariot was white, its upholstery was white, the reins, goad, and canopy were white, his turban, clothes, and sandals were white, and he was being fanned by a white chowry. People, having seen this, said: “Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!” Then, when the Venerable Ānanda had walked for alms in Savatthī and returned from his alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Here, venerable sir, in the morning I dressed and, taking bowl and robe, entered Savatthī for alms. I saw the brahmin Jaṇussoṇi departing from Savatthī in an all-white chariot drawn by mares. The horses yoked to it were white, its ornaments were white, the chariot was white, its upholstery was white, the reins, goad, and canopy were white, his turban, clothes, and sandals were white, and he was being fanned by a white chowry. People, having seen this, said: ‘Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!’ Is it possible, venerable sir, to point out a divine vehicle in this Dhamma and Discipline?” “It is possible, Ānanda,” the Blessed One said. “This is a designation for this Noble Eightfold Path: ‘the divine vehicle’ and ‘the vehicle of Dhamma’ and ‘the unsurpassed victory in battle.’ “Right view, Ānanda, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right intention, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right speech, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right action, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right livelihood, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right effort, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right mindfulness, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right concentration, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. “In this way, Ānanda, it may be understood how this is a designation for this Noble Eightfold Path: ‘the divine vehicle’ and ‘the vehicle of Dhamma’ and ‘the unsurpassed victory in battle.’” This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: “Its qualities of faith and wisdom Are always yoked evenly together. Shame is its pole, mind its yoke-tie, Mindfulness the watchful charioteer. “The chariot’s ornament is virtue, Its axle jhana, energy its wheels; Equanimity keeps the burden balanced, Desirelessness serves as upholstery. “Good will, harmlessness, and seclusion: These are the chariot’s weaponry, Forbearance its armour and shield, As it rolls towards security from bondage. “This divine vehicle unsurpassed Originates from within oneself. The wise depart from the world in it, Inevitably winning the victory.”

The Buddha's words Bāhiyasutta Ud 1.10 https://suttacentral.net/ud1.10 THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s park. On this occasion Bāhiya Dārucīriya was living at Suppāraka, on the shore of the ocean. He was honored, respected, revered, worshiped, and esteemed, and he received robes, almsfood, dwellings, medicine, and medical supplies. Then when Bāhiya was alone in retreat, this thought arose in his mind: “There are beings in this world who are Arahants or are on the way to becoming Arahants; I am one of them.” A deva who used to be one of the Bāhiya‘s relatives knew what Bāhiya was thinking, and out of compassion and well-wishing for Bāhiya he approached Bāhiya and said to him, “Bāhiya, you are certainly not an Arahant, and you are not on the way to becoming an Arahant. You aren‘t even doing the practices by means of which you could be an Arahant or be on the way to becoming an Arahant.” “Then who in this world of devas is currently an Arahant or on the way to becoming an Arahant?” “Bāhiya, in the northern country there is a city named Sāvatthi. That is where the Blessed One lives now, the Arahant, the Fully Self-Awakened One. Bāhiya, that Blessed One is an Arahant and teaches the way to become an Arahant.” Motivated by that deva, Bāhiya left Suppāraka. On his way to Sāvatthi, he only stayed one night in each place he passed through. When he arrived, he went to Jeta‘s Grove and entered Anāthapiṇḍika‘s park. On this occasion several monks were doing walking meditation in the open air. Bāhiya approached those monks and said to them, “Bhante, where does the Blessed One currently live – the Arahant, the Fully Self-Awakened One? We wish to see the Blessed One, the Arahant, the Fully Self-Awakened One.” “Bāhiya, he has entered the residential area for alms.” Then Bāhiya went through Jeta‘s Grove, leaving it behind and entering Sāvatthi. There he saw the Blessed One going for alms in Sāvatthi – inspiring, inspirational, his appearance peaceful, his mind peaceful, with the utmost self-mastery and tranquility, trained, restrained, self-controlled, and majestic1. Having seen the Blessed One, he approached him and lowered himself to the ground with his head at the Blessed One‘s feet, saying “Teach me the Dhamma, Bhante, Blessed One! Teach me the Dhamma, Sublime One, for the sake of my long-term benefit and happiness.” When this was said, the Blessed One said to Bāhiya, “This is not the time, Bāhiya. I have entered a residential area for alms.” A second time Bāhiya said to the Blessed One, “Bhante, it is hard to know how long the Blessed One‘s life will last, or how long my life will last. Teach me the Dhamma, Bhante, Blessed One! Teach me the Dhamma, Sublime One, for the sake of my long-term benefit and happiness.” A second time the Blessed One said to Bāhiya, “This is not the time, Bāhiya. I have entered a residential area for alms.” A third time Bāhiya said to the Blessed One, “Bhante, it is hard to know how long the Blessed One‘s life will last, or how long my life will last. Teach me the Dhamma, Bhante, Blessed One! Teach me the Dhamma, Sublime One, for the sake of my long-term benefit and happiness.” “Therefore, Bāhiya, this is how you are to train yourself: “In the seen, there will be just the seen. In the heard, there will be just the heard. In the sensed2, there will be just the sensed. In the cognized, there will be just the cognized. This, Bāhiya, is how you are to train yourself. Bāhiya, when it is like this for you – In the seen, there is just the seen, In the heard, there is just the heard, In the sensed, there is just the sensed, In the cognized, there is just the cognized – Then, Bāhiya, there will be no ‘you’ in terms of this. When there is no ‘you’ in terms of this, Then there is no ‘you’ there; When there is no ‘you’ there, There is no ‘you’ here, or beyond, or in between. Just this is the end of suffering.” Then while the Blessed One was teaching this brief Dhamma teaching to Bāhiya, Bāhiya‘s mind was liberated from the corruptions by means of non-attachment. After the Blessed One had instructed Bāhiya with this brief instruction, he left. And not long after the Blessed One left, a young cow encountered Bāhiya and killed him. Then after the Blessed One had gone for alms in Sāvatthi, had eaten his meal, and was returning from alms-round accompanied by several monks, when he left the city he saw that Bāhiya had died. When he saw this he said to the monks, “Monks, take Bāhiya‘s corpse, put it on a pallet, take it out, and burn it; then build a monument3. Monks, one of your fellow spiritual practitioners has died.” “Yes, Bhante,” those monks replied to the Blessed One. They took Bāhiya‘s corpse, put it on a pallet, took it out, burned it, and built a monument. Then they approached the Blessed One, paid respects to him, and sat to one side. When they were seated to one side, they said to the Blessed One, “Bhante, Bāhiya‘s corpse has been burned and a monument has been built. What is his destination? What is his next life?” “Monks, Bāhiya was wise. He practiced Dhamma in accordance with Dhamma; he did not concern me on account of the Dhamma. Monks, Bāhiya has attained final Nibbāna.” Then the Blessed One, having understand this matter, made this proclamation at that time: “Where water, earth, fire, and wind have no hold, Where stars do not shine, and the sun has no radiance, Where the moon does not glow, and darkness cannot be found, When one personally knows this – a sage, a holy person of true wisdom, Then from form, formlessness, pleasure, and pain they are freed.”

The Buddha's words Mānatthaddhasutta SN 7.15 https://suttacentral.net/sn7.15 Photo by Pablo Heimplatz on Unsplash At Sāvatthī. Now at that time a brahmin named Stuck-Up was residing in Sāvatthī. He didn’t bow to his mother or father, his teacher, or his oldest brother. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly. Then Stuck-Up thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly. Why don’t I approach him? If he speaks to me, I’ll speak to him. But if he doesn’t speak, neither will I.” Then the brahmin Stuck-Up went up to the Buddha, and stood silently to one side. But the Buddha didn’t speak to him. Then Stuck-Up thought, “This ascetic Gotama knows nothing!” And he wanted to go back from there right away. Then the Buddha, knowing what Stuck-Up was thinking, addressed him in verse: “It’s not good to foster conceit if you want what’s good for you, brahmin. You should foster the goal which brought you here.” Then Stuck-Up thought, “The ascetic Gotama knows my mind!” He bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Master Gotama, I am Stuck-Up! I am Stuck-Up!” Then that assembly was stunned: “Oh, how incredible, how amazing! This brahmin Stuck-Up doesn’t bow to his mother or father, his teacher, or his oldest brother. Yet he shows such utmost devotion to the ascetic Gotama!” Then the Buddha said to the brahmin Stuck-Up, “Enough, brahmin. Get up, and take your own seat. For your mind has confidence in me.” Then Stuck-Up took his seat and said to the Buddha: “Regarding whom should you not be conceited? Who should you respect? Who should you esteem? Who is it good to venerate properly?” “Your mother and father, and also your oldest brother, with teacher as fourth. Regarding these you should not be conceited. They are who you should respect. They are who you should esteem. And they’re who it’s good to venerate properly. And when you’ve humbled conceit, and aren’t stuck-up, show supreme reverence for the perfected ones, cooled, their task complete, free of defilements.” When he had spoken, the brahmin Stuck-Up said to the Buddha, “Excellent, Master Gotama … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ສະຄາຖະວັຄ ໑໕/໒໑໕-໒໑໗/໖໙໔-໗໐໐ Photo by Pablo Heimplatz on Unsplash ສມັຍນັ້ນ ພຣາມນ໌ມີນາມວ່າ ມານັຕຖັທທະ ສຳນັກຢູ່ໃນພຣະນະຄອຣສາວັຕຖີ ເຂົາບໍ່ໄຫວ້ມາຣດາ ບໍ່ໄຫວ້ບິດາ ບໍ່ໄຫວ້ອາຈາຣຍ໌ ບໍ່ໄຫວ້ອ້າຍ. ສມັຍນັ້ນ ພຣະຜູ້ມີພຣະພາຄອັນບໍຣິສັທໝູ່ໃຫຍ່ແວດລ້ອມຊົງສະແດງທັມຢູ່. ຄັ້ງນັ້ນ ມານັຕຖັທທະພຣາມນ໌ມີຄວາມດຳຣິວ່າ ພຣະສະມະນະໂຄດົມນີ້ອັນບໍຣິສັທໝູ່ໃຫຍ່ແວດລ້ອມສະແດງທັມຢູ່ ຖ້າເຊັ່ນນັ້ນ ເຮົາຈະເຂົ້າໄປເຝົ້າພຣະສະມະນະໂຄດົມຍັງທີ່ປະທັບ ຖ້າພຣະສະມະນະໂຄດົມຕຣັສກັບເຮົາ ເຮົາກໍຈະເວົ້າກັບທ່ານ ຖ້າພຣະສະມະນະໂຄດົມບໍ່ຕຣັສກັບເຮົາ ເຮົາກໍຈະບໍ່ເວົ້າກັບທ່ານ.. ລຳດັບນັ້ນແລ ມານັຕຖັທທະພຣາມນ໌ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄຍັງທີ່ປະທັບ ແລ້ວຢືນຢູ່ໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ. ຄັ້ງນັ້ນ ພຣະຜູ້ມີພຣະພາຄບໍ່ຕຣັສດ້ວຍ ມານັຕຖັທທະພຣາມນ໌ຕ້ອງກາຣຈະກັບຈາກທີ່ນັ້ນ ດ້ວຍຄິດວ່າ ພຣະສະມະນະໂຄດົມນີ້ບໍ່ຮູ້ອັນໃດ. ພຣະຜູ້ມີພຣະພາຄຊົງຊາບຄວາມປະຣິວິຕົກໃນໃຈຂອງມານັຕຖັທທະພຣາມນ໌ດ້ວຍພຣະທັຍແລ້ວ ໄດ້ຕຣັສກັບມານັຕຖັທທະພຣາມນ໌ດ້ວຍພຣະຄາຖາວ່າ: ດູກ່ອນພຣາມນ໌! ຜູ້ໃດໃນໂລກນີ້ມີມານະບໍ່ດີເລີຍ ຜູ້ໃດມາດ້ວຍປະໂຍຊນ໌ໃດ ຜູ້ນັ້ນຄວນເພີ່ມພູນປະໂຍຊນ໌ນັ້ນແລ. ຄັ້ງນັ້ນ ມານັຕຖັທທະພຣາມນ໌ຄິດວ່າ ພຣະສະມະນະໂຄດົມຊາບຈິຕເຮົາ ຈຶ່ງໝອບລົງແທບພຣະບາທຂອງພຣະຜູ້ມີພຣະພາຄໃນທີ່ນັ້ນເອງ ແລ້ວຈູບພຣະບາທຂອງພຣະຜູ້ມີພຣະພາຄດ້ວຍປາກ ແລະນວດດ້ວຍມື ປະກາສຊື່ວ່າ ຂ້າແຕ່ທ່ານພຣະໂຄດົມ ຂ້ານ້ອຍມີນາມວ່າ ມານັຕຖັທທະ, ຂ້ານ້ອຍມີນາມວ່າ ມານັຕຖັທທະ. ຄັ້ງນັ້ນ ບໍຣິສັທນັ້ນເກີດຄວາມປະຫລາດໃຈວ່າ ໜ້າອັຈສະຈັນຍ໌ຈິງ ບໍ່ເຄີຍມີໜໍ ມານັຕຖັທທະພຣາມນ໌ນີ້ບໍ່ໄຫວ້ມາຣດາ ບໍ່ໄຫວ້ບິດາ ບໍ່ໄຫວ້ອາຈາຣຍ໌ ບໍ່ໄຫວ້ອ້າຍ ແຕ່ພຣະສະມະນະໂຄດົມຊົງກະທຳຄົນເຫັນປານນີ້ໃຫ້ກະທຳກາຣນອບນ້ອມໄດ້ເປັນຢ່າງດີຍິ່ງ. ລຳດັບນັ້ນ ພຣະຜູ້ມີພຣະພາຄຕຣັສກັບມານັຕຖັທທະພຣາມນ໌ວ່າ ພໍລະພຣາມນ໌ ເຊີນລຸກຂຶ້ນນັ່ງເທິງອາສະນະຂອງຕົນເຖີດ ເພາະທ່ານມີຈິຕເຫລື້ອມໃສໃນເຮົາແລ້ວ. ລຳດັບນັ້ນ ມານັຕຖັທທະພຣາມນ໌ນັ່ງເທິງອາສະນະຂອງຕົນແລ້ວ ໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄດ້ວຍຄາຖາວ່າ: ບໍ່ຄວນກະທຳມານະໃນໃຜ ຄວນມີຄວາມເຄົາຣົພໃນໃຜ ຄວນຢຳເກງໃນໃຜ ບູຊາໃຜດ້ວຍດີແລ້ວຈຶ່ງເປັນກາຣດີ? ພຣະຜູ້ມີພຣະພາຄຕຣັສຕອບວ່າ: ບໍ່ຄວນກະທຳມານະໃນມາຣດາ ບິດາ ອ້າຍ ແລະອາຈາຣຍ໌ເປັນທີ ໔ ຄວນມີຄວາມເຄົາຣົພໃນບຸຄຄົລເຫລົ່ານັ້ນ ຄວນຢຳເກງໃນບຸຄຄົລເຫລົ່ານັ້ນ ບູຊາບຸຄຄົລເຫລົ່ານັ້ນດ້ວຍດີແລ້ວຈຶ່ງເປັນກາຣດີ. ບຸຄຄົລຄວນທຳລາຍມານະເສຍ ບໍ່ຄວນມີຄວາມກະດ້າງໃນພຣະອະຣະຫັນຕ໌ຜູ້ເຢັນສນິທ ຜູ້ກະທຳກິຈສຳເຣັຈແລ້ວ ຫາອາສະວະບໍ່ໄດ້ ບໍ່ມີຜູ້ອື່ນຍິ່ງກວ່າເພາະອະນຸສັຍນັ້ນ. ເມື່ອພຣະຜູ້ມີພຣະພາຄຕຣັສຢ່າງນີ້ແລ້ວ ມານັຕຖັທທະພຣາມນ໌ໄດ້ກຣາບທູລພຣະຜູ້ມີພຣພຣະພາຄວ່າ: ຂ້າແຕ່ທ່ານພຣະໂຄດົມ! ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ, ຂ້າແຕ່ທ່ານພຣະໂຄດົມ ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ, ພຣະອົງຄ໌ຊົງປະກາສທັມໂດຍອະເນກປະຣິຍາຍ ປຽບເໝືອນຫງາຍຂອງທີ່ຄວ້ຳ ເປີດຂອງທີ່ປິດ ບອກທາງແກ່ຄົນຫລົງທາງ ຫລືສ່ອງປະທີປໄວ້ໃນທີ່ມືດ ດ້ວຍຫວັງວ່າ ຄົນມີຈັກຂຸຈັກເຫັນຣູປໄດ້ ສັນນັ້ນ. ຂ້າແຕ່ທ່ານພຣະໂຄດົມ ຂ້ານ້ອຍຂໍເຖິງພຣະຜູ້ມີພຣະພາຄ ກັບທັງພຣະທັມແລະພຣະພິກຂຸສົງຄ໌ເປັນສະຣະນະ ຂໍພຣະອົງຄ໌ຈົ່ງຊົງຈຳຂ້ານ້ອຍວ່າ ເປັນອຸປາສົກຜູ້ເຖິງສະຣະນະຕລອດທຣີຍ໌ວິຕຕັ້ງແຕ່ວັນນີ້ເປັນຕົ້ນໄປ.

The Buddha's words Tiṁsamattasutta SN 15.13 https://suttacentral.net/sn15.13 Photo by Brianna Fairhurst on Unsplash Near Rājagaha, in the Bamboo Grove. Then thirty mendicants from Pāvā went to the Buddha. All of them lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; yet they all still had fetters. They bowed to the Buddha and sat down to one side. Then it occurred to the Buddha, “These thirty mendicants from Pāvā live in the wilderness, eat only almsfood, wear rag robes, and own just three robes; yet they all still have fetters. Why don’t I teach them the Dhamma in such a way that their minds are freed from defilements by not grasping while sitting in this very seat?” Then the Buddha said to the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. What do you think? Which is more: the flow of blood you’ve shed when your head was chopped off while roaming and transmigrating for such a very long time, or the water in the four oceans?” “As we understand the Buddha’s teaching, the flow of blood we’ve shed when our head was chopped off while roaming and transmigrating is more than the water in the four oceans.” “Good, good, mendicants! It’s good that you understand my teaching like this. The flow of blood you’ve shed when your head was chopped off while roaming and transmigrating is indeed more than the water in the four oceans. For a long time you’ve been cows, and the flow of blood you’ve shed when your head was chopped off as a cow is more than the water in the four oceans. For a long time you’ve been buffalo … rams … goats … deer … chickens … pigs … For a long time you’ve been bandits, arrested for raiding villages, highway robbery, or adultery. And the flow of blood you’ve shed when your head was chopped off as a bandit is more than the water in the four oceans. Why is that? Transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the thirty mendicants from Pāvā were freed from defilements by not grasping.

The Buddha's words Devadahasutta SN 22.2 https://suttacentral.net/sn22.2 Photo by 愚木混株 cdd20 on Unsplash THUS HAVE I HEARD. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Devadaha. Then a number of westward-bound bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, we wish to go to the western province in order to take up residence there.” “Have you taken leave of Sāriputta, bhikkhus?” “No, venerable sir.” “Then take leave of Sāriputta, bhikkhus. Sāriputta is wise, he is one who helps his brothers in the holy life.” “Yes, venerable sir,” those bhikkhus replied. Now on that occasion the Venerable Sāriputta was sitting not far from the Blessed One in a cassia bush. Then those bhikkhus, having delighted and rejoiced in the Blessed One’s statement, rose from their seats and paid homage to the Blessed One. Then, keeping him on their right, they approached the Venerable Sāriputta. They exchanged greetings with the Venerable Sāriputta and, when they had concluded their greetings and cordial talk, they sat down to one side and said to him: “Friend Sāriputta, we wish to go to the western province in order to take up residence there. We have taken leave of the Teacher.” “Friends, there are wise khattiyas, wise brahmins, wise householders, and wise ascetics who question a bhikkhu when he has gone abroad —for wise people, friends, are inquisitive: ‘What does your teacher say, what does he teach?’ I hope that you venerable ones have learned the teachings well, grasped them well, attended to them well, reflected on them well, and penetrated them well with wisdom, so that when you answer you will state what has been said by the Blessed One and will not misrepresent him with what is contrary to fact; so that you will explain in accordance with the Dhamma, and no reasonable consequence of your assertion would give ground for criticism.” “We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. It would be good indeed if the Venerable Sāriputta would clear up the meaning of this statement.” “Then listen and attend closely, friends, I will speak.” “Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this: “There are, friends, wise khattiyas, wise brahmins, wise householders, and wise ascetics who question a bhikkhu when he has gone abroad—for wise people, friends, are inquisitive: ‘What does your teacher say, what does he teach?’ Being asked thus, friends, you should answer: ‘Our teacher, friends, teaches the removal of desire and lust.’ “When you have answered thus, friends, there may be wise khattiyas … wise ascetics who will question you further—for wise people, friends, are inquisitive: ‘In regard to what does your teacher teach the removal of desire and lust?’ Being asked thus, friends, you should answer: ‘Our teacher, friends, teaches the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness. ’ “When you have answered thus, friends, there may be wise khattiyas … wise ascetics who will question you further—for wise people, friends, are inquisitive: ‘Having seen what danger does your teacher teach the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness?’ Being asked thus, friends, you should answer thus: ‘If, friends, one is not devoid of lust, desire, affection, thirst, passion, and craving in regard to form, then with the change and alteration of form there arise in one sorrow, lamentation, pain, displeasure, and despair. If, friends, one is not devoid of lust, desire, affection, thirst, passion, and craving in regard to feeling … perception … volitional formations … consciousness, then with the change and alteration of consciousness there arise in one sorrow, lamentation, pain, displeasure, and despair. Having seen this danger, our teacher teaches the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness. ’ “When you have answered thus, friends, there may be wise khattiyas … wise ascetics who will question you further—for wise people, friends, are inquisitive: ‘Having seen what benefit does your teacher teach the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness?’ Being asked thus, friends, you should answer thus: ‘If, friends, one is devoid of lust, desire, affection, thirst, passion, and craving in regard to form, then with the change and alteration of form sorrow, lamentation, pain, displeasure, and despair do not arise in one. If one is devoid of lust, desire, affection, thirst, passion, and craving in regard to feeling … perception … volitional formations … consciousness, then with the change and alteration of consciousness sorrow, lamentation, pain, displeasure, and despair do not arise in one. Having seen this benefit, our teacher teaches the removal of desire and lust for form, the removal of desire and lust for feeling … perception … volitional formations … consciousness.’ “If, friends, one who enters and dwells amidst unwholesome states could dwell happily in this very life, without vexation, despair, and fever, and if, with the breakup of the body, after death, he could expect a good destination, then the Blessed One would not praise the abandoning of unwholesome states. But because one who enters and dwells amidst unwholesome states dwells in suffering in this very life, with vexation, despair, and fever, and because he can expect a bad destination with the breakup of the body, after death, the Blessed One praises the abandoning of unwholesome states. “If, friends, one who enters and dwells amidst wholesome states would dwell in suffering in this very life, with vexation, despair, and fever, and if, with the breakup of the body, after death, he could expect a bad destination, then the Blessed One would not praise the acquisition of wholesome states. But because one who enters and dwells amidst wholesome states dwells happily in this very life, without vexation, despair, and fever, and because he can expect a good destination with the breakup of the body, after death, the Blessed One praises the acquisition of wholesome states.” This is what the Venerable Sāriputta said. Elated, those bhikkhus delighted in the Venerable Sāriputta’s

The Buddha's words Rahogatasutta SN 36.11 https://suttacentral.net/sn36.11 Photo by KAL VISUALS on Unsplash Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Three feeling have been spoken of by the Blessed One: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings have been spoken of by the Blessed One. But the Blessed One has said: “Whatever is felt is included in suffering.” Now with reference to what was this stated by the Blessed One?’” “Good, good, bhikkhu! These three feelings have been spoken of by me: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings have been spoken of by me. And I have also said: ‘Whatever is felt is included in suffering.’ That has been stated by me with reference to the impermanence of formations. That has been stated by me with reference to formations being subject to destruction … to formations being subject to vanishing … to formations being subject to fading away … to formations being subject to cessation … to formations being subject to change. “Then, bhikkhu, I have also taught the successive cessation of formations. For one who has attained the first jhana, speech has ceased. For one who has attained the second jhana, thought and examination have ceased. For one who has attained the third jhana, rapture has ceased. For one who has attained the fourth jhana, in-breathing and out-breathing have ceased. For one who has attained the base of the infinity of space, the perception of form has ceased. For one who has attained the base of the infinity of consciousness, the perception pertaining to the base of the infinity of space has ceased. For one who has attained the base of nothingness, the perception pertaining to the base of the infinity of consciousness has ceased. For one who has attained the base of neither-perception-nor-nonperception, the perception pertaining to the base of nothingness has ceased. For one who has attained the cessation of perception and feeling, perception and feeling have ceased. For a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased. “Then, bhikkhu, I have also taught the successive subsiding of formations. For one who has attained the first jhana speech has subsided…. For one who has attained the cessation of perception and feeling, perception and feeling have subsided. For a bhikkhu whose taints are destroyed, lust has subsided, hatred has subsided, delusion has subsided. “There are, bhikkhu, these six kinds of tranquillization. For one who has attained the first jhana, speech has been tranquillized. For one who has attained the second jhana, thought and examination have been tranquillized. For one who has attained the third jhana, rapture has been tranquillized. For one who has attained the fourth jhana, in-breathing and out-breathing have been tranquillized. For one who has attained the cessation of perception and feeling, perception and feeling have been tranquillized. For a bhikkhu whose taints are destroyed, lust has been tranquillized, hatred has been tranquillized, delusion has been tranquillized.”

The Buddha's words Paṭhamagelaññasutta SN 36.7 https://suttacentral.net/sn36.7 Photo by Niko Romo on Unsplash On one occasion the Blessed One was dwelling at Vesalī in the Great Wood in the Hall with the Peaked Roof. Then, in the evening, the Blessed One emerged from seclusion and went to the sick ward, where he sat down in the appointed seat and addressed the bhikkhus thus: “Bhikkhus, a bhikkhu should await his time mindful and clearly comprehending. This is our instruction to you. “And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having put away covetousness and displeasure in regard to the world. It is in such a way that a bhikkhu is mindful. “And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises clear comprehension. “A bhikkhu should await his time mindful and clearly comprehending. This is our instruction to you. “Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a pleasant feeling, he understands thus: ‘There has arisen in me a pleasant feeling. Now that is dependent, not independent. Dependent on what? Dependent on this very body. But this body is impermanent, conditioned, dependently arisen. So when the pleasant feeling has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in the body and in pleasant feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to lust in regard to the body and in regard to pleasant feeling is abandoned by him. “Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a painful feeling, he understands thus: ‘There has arisen in me a painful feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this body. But this body is impermanent, conditioned, dependently arisen. So when the painful feeling has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent? ’ He dwells contemplating impermanence in the body and in painful feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to aversion in regard to the body and in regard to painful feeling is abandoned by him. “Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a neither-painful-nor-pleasant feeling, he understands thus: ‘There has arisen in me a neither-painful-nor-pleasant feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this body. But this body is impermanent, conditioned, dependently arisen. So when the neither-painful-nor-pleasant feeling has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in the body and in neither-painful-nor-pleasant feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to ignorance in regard to the body and in regard to neither-painful-nor-pleasant feeling is abandoned by him. “If he feels a pleasant feeling, he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’ If he feels a painful feeling, he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’ If he feels a neither-painful-nor-pleasant feeling, he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’ “If he feels a pleasant feeling, he feels it detached; if he feels a painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant feeling, he feels it detached. “When he feels a feeling terminating with the body, he understands: ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands: ‘I feel a feeling terminating with life.’ He understands: ‘With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.’ “Just as, bhikkhus, an oil lamp burns in dependence on the oil and the wick, and with the exhaustion of the oil and the wick it is extinguished through lack of fuel, so too, bhikkhus, when a bhikkhu feels a feeling terminating with the body … terminating with life … He understands: ‘With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.’”