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The Buddha's words Indakhīlasutta SN 56.39 https://suttacentral.net/sn56.39 Photo by Colin Watts on Unsplash “Bhikkhus, those ascetics or brahmins who do not understand as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they look up at the face of another ascetic or brahmin, thinking: ‘This worthy is surely one who really knows, who really sees.’ “Suppose, bhikkhus, a tuft of cotton wool or kapok, light, wafted by the wind, had settled on an even piece of ground. An easterly wind would drive it westward; a westerly wind would drive it eastward; a northerly wind would drive it southward; a southerly wind would drive it northward. For what reason? Because of the lightness of the tuft. “So too, bhikkhus, those ascetics or brahmins who do not understand as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they look up at the face of another ascetic or brahmin, thinking: ‘This worthy is surely one who really knows, who really sees.’ For what reason? Because they have not seen the Four Noble Truths. “But, bhikkhus, those ascetics or brahmins who understand as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they do not look up at the face of another ascetic or brahmin, thinking: ‘This worthy is surely one who really knows, who really sees.’ “Suppose, bhikkhus, there was an iron pillar or an Indra’s pillar with a deep base, securely planted, immobile, unshaking. Even if a forceful blast of wind comes—whether from the east, the west, the north, or the south—that pillar would not shake, quake, or tremble. For what reason? Because the pillar has a deep base and is securely planted. “So too, bhikkhus, those ascetics or brahmins who understand as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they do not look up at the face of another ascetic or brahmin, thinking: ‘This worthy is surely one who really knows, who really sees.’ For what reason? Because, bhikkhus, they have clearly seen the Four Noble Truths. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

The Buddha's words ຂຸທທະກະນິກາຍ ຂຸທທະກະປາຖະ-ທັມມະບົທ-ອຸທານ-ອິຕິວຸຕຕະກະ-ສຸຕຕະນິບາຕ ໒໕/໕໘-໖໐/໔໘-໕໐ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ໃກ້ພຣະນະຄອຣສາວັຕຖີ ກໍສມັຍນັ້ນແລ ກຸລະບຸຕຊື່ ພາຫິຍະທາຣຸຈີຣິຍະ ອາສັຍຢູ່ທີ່ທ່າສຸປປາຣະກະ ໃກ້ຝັ່ງສະມຸທ ເຂົາເປັນຜູ້ທີ່ມະຫາຊົນສັກກາຣະ ເຄົາຣົພ ນັບຖື ບູຊາ ຢຳເກງ ໄດ້ຈີວອຣ ບິນທະບາຕ ເສນາສະນະ ແລະຄິລານະປັຈຈັຍເພສັຊບໍຣິຂາຣ. ຄັ້ງນັ້ນແລ ພາຫິຍະທາຣຸຈີຣິຍະຫລີກເຣັ້ນຢູ່ໃນທີ່ລັບ ເກີດຄວາມປະຣິວິຕົກແຫ່ງໃຈຢ່າງນີ້ວ່າ: ເຮົາເປັນຄົນໜຶ່ງໃນຈຳນວນພຣະອະຣະຫັນຕ໌ຫລືຜູ້ບັນລຸອະຣະຫັນຕະມັຄໃນໂລກ. ລຳດັບນັ້ນແລ ເທວະດາຜູ້ເປັນຍາຕສາຍໂລຫິຕໃນກາລກ່ອນຂອງພາຫິຍະທາຣຸຈີຣິຍະ ເປັນຜູ້ອະນຸເຄາະ ຫວັງປະໂຍຊນ໌ ໄດ້ຊາບຄວາມປະຣິວິຕົກແຫ່ງໃຈຂອງພາຫິຍະທາຣຸຈີຣິຍະດ້ວຍໃຈແລ້ວ ເຂົ້າໄປຫາ ຄັນແລ້ວໄດ້ກ່າວວ່າ: ພາຫິຍະ! ທ່ານບໍ່ເປັນພຣະອະຣະຫັນຕ໌ຫລືບໍ່ເປັນຜູ້ເຖິງອະຣະຫັນຕະມັຄຢ່າງແນ່ນອນ ທ່ານບໍ່ມີປະຕິປະທາທີ່ທຳໃຫ້ເປັນພຣະອະຣະຫັນຕ໌ຫລືທຳໃຫ້ເປັນຜູ້ເຖິງອະຣະຫັນຕະມັຄ. ພາຫິຍະທາຣຸຈີຣິຍະຖາມວ່າ: ເມື່ອເປັນຢ່າງນັ້ນ ບັດນີ້ ໃຜໜໍເປັນພຣະອະຣະຫັນຕ໌ຫລືເປັນຜູ້ເຖິງອະຣະຫັນຕະມັຄໃນໂລກກັບເທວະໂລກ? ເທວະດາຕອບວ່າ: ພາຫິຍະ! ໃນຊົນບົທທາງເໜືອ ມີນະຄອຣຊື່ວ່າ ສາວັຕຖີ ບັດນີ້ ພຣະຜູ້ມີພຣະພາຄອະຣະຫັນຕະສັມມາສັມພຸທທະພຣະອົງຄ໌ນັ້ນ ປະທັບຢູ່ໃນພຣະນະຄອຣນັ້ນ. ພາຫິຍະ ພຣະຜູ້ມີພຣະພາຄພຣະອົງຄ໌ນັ້ນແລ ເປັນພຣະອະຣະຫັນຕ໌ຢ່າງແນ່ນອນ ທັງສະແດງທັມເພື່ອຄວາມເປັນພຣະອະຣະຫັນຕ໌ດ້ວຍ. ລຳດັບນັ້ນແລ ພາຫິຍະທາຣຸຈີຣິຍະຜູ້ທີ່ເທວະດານັ້ນໃຫ້ຄວາມສລົດໃຈແລ້ວ ຫລີກໄປຈາກທ່າສຸປປາຣະກະ. ໃນທັນໃດນັ້ນເອງ ໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄຜູ້ປະທັບຢູ່ໃນພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ໃກ້ພຣະນະຄອຣສາວັຕຖີ ໂດຍກາຣພັກແຮມຄືນພຽງສິ້ນຣາຕຣີດຽວໃນທີ່ທັງປວງ. ກໍສມັຍນັ້ນແລ ພິກຂຸຈຳນວນຫລາຍຈົງກົມຢູ່ໃນທີ່ແຈ້ງ ພາຫິຍະເຂົ້າໄປຫາພິກຂຸທັງຫລາຍເຖິງທີ່ຢູ່ ຄັນແລ້ວໄດ້ຖາມພິກຂຸເຫລົ່ານັ້ນວ່າ: ຂ້າແຕ່ທ່ານທັງຫລາຍຜູ້ຈະເຣີນ! ບັດນີ້ ພຣະຜູ້ມີພຣະພາຄອະຣະຫັນຕະສັມມາສັມພຸທທະປະທັບຢູ່ທີ່ໃດໜໍ ຂ້ານ້ອຍປະສົງຈະເຂົ້າເຝົ້າພຣະຜູ້ມີພຣະພາຄອະຣະຫັນຕະສັມມາສັມພຸທທະພຣະອົງຄ໌ນັ້ນ? ພິກຂຸເຫລົ່ານັ້ນຕອບວ່າ: ພາຫິຍະ! ພຣະຜູ້ມີພຣະພາຄສະເດັຈເຂົ້າໄປສູ່ລະແວກບ້ານເພື່ອບິນທະບາຕ. ລຳດັບນັ້ນແລ ພາຫິຍະທາຣຸຈີຣິຍະຮີບດ່ວນອອກຈາກພຣະວິຫາຣເຊຕະວັນ ເຂົ້າໄປໃນພຣະນະຄອຣສາວັຕຖີ ໄດ້ເຫັນພຣະຜູ້ມີພຣະພາຄກຳລັງສະເດັຈທ່ຽວບິນທະບາຕໃນພຣະນະຄອຣສາວັຕຖີ ໜ້າເຫລື້ອມໃສ ຄວນເຫລື້ອມໃສ ມີອິນຊີສງົບ ມີພຣະທັຍສງົບ ເຖິງຄວາມຝຶກແລະຄວາມສງົບອັນສູງສຸດ ມີຕົນອັນຝຶກແລ້ວ ຄຸ້ມຄອງແລ້ວ ມີອິນຊີສັງຣວມແລ້ວ ເປັນຜູ້ປະເສີດ ແລ້ວເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄ ໝອບລົງແທບພຣະບາທຂອງພຣະຜູ້ມີພຣະພາຄດ້ວຍສຽນເກົ້າ ແລ້ວໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ຂໍພຣະຜູ້ມີພຣະພາຄໂປດສະແດງທັມແກ່ຂ້ານ້ອຍດ້ວຍເຖີດ ຂໍພຣະສຸຄົຕໂປດສະແດງທັມທີ່ເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂສິ້ນກາລະນານແກ່ຂ້ານ້ອຍດ້ວຍເຖີດ. ເມື່ອພາຫິຍະທາຣຸຈີຣິຍະກຣາບທູລຢ່າງນີ້ແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສວ່າ: ພາຫິຍະ! ເວລານີ້ຍັງບໍ່ສົມຄວນ ເພາະເຮົາຍັງເຂົ້າໄປສູ່ໝູ່ບ້ານເພື່ອບິນທະບາຕຢູ່. ພາຫິຍະທາຣຸຈີຣິຍະກໍໄດ້ກຣາບທູລເປັນຄັ້ງທີ ໒ ວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກໍຄວາມເປັນໄປທີ່ອັນຕຣາຍແກ່ຊີວິຕຂອງພຣະຜູ້ມີພຣະພາຄກໍດີ ຄວາມເປັນໄປທີ່ອັນຕຣາຍແກ່ຊີວິຕຂອງຂ້ານ້ອຍກໍດີ ຮູ້ໄດ້ຍາກ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ຂໍພຣະຜູ້ມີພຣະພາຄໂປດສະແດງທັມແກ່ຂ້ານ້ອຍດ້ວຍເຖີດ ຂໍພຣະສຸຄົຕໂປດສະແດງທັມທີ່ເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂສິ້ນກາລະນານແກ່ຂ້ານ້ອຍດ້ວຍເຖີດ. ເມື່ອພາຫິຍະທາຣຸຈີຣິຍະກຣາບທູລຢ່າງນີ້ແລ້ວ ພຣະຜູ້ມີພຣະພາຄກໍໄດ້ຕຣັສວ່າ: ພາຫິຍະ! ເວລານີ້ຍັງບໍ່ສົມຄວນ ເພາະເຮົາຍັງເຂົ້າໄປສູ່ໝູ່ບ້ານເພື່ອບິນທະບາຕຢູ່. ແມ່ນແຕ່ຄັ້ງທີ ໓ ພາຫິຍະທາຣຸຈີຣິຍະກໍໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກໍຄວາມເປັນໄປທີ່ອັນຕຣາຍແກ່ຊີວິຕຂອງພຣະຜູ້ມີພຣະພາຄກໍດີ ຄວາມເປັນໄປທີ່ອັນຕຣາຍແກ່ຊີວິຕຂອງຂ້ານ້ອຍກໍດີ ຮູ້ໄດ້ຍາກ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ຂໍພຣະຜູ້ມີພຣະພາຄໂປດສະແດງທັມແກ່ຂ້ານ້ອຍດ້ວຍເຖີດ ຂໍພຣະສຸຄົຕໂປດສະແດງທັມທີ່ເປັນໄປເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂສິ້ນກາລະນານແກ່ຂ້ານ້ອຍດ້ວຍເຖີດ. ພາຫິຍະ! ເພາະເຫຕນັ້ນແລ ທ່ານຄວນສຶກສາຢ່າງນີ້ວ່າ: ເມື່ອເຫັນ ກໍເປັນພຽງແຕ່ວ່າເຫັນ; ເມື່ອໄດ້ຍິນ ກໍເປັນພຽງແຕ່ວ່າໄດ້ຍິນ; ເມື່ອຮູ້ສຶກ ກໍເປັນພຽງແຕ່ວ່າຮູ້ສຶກ; ເມື່ອຮູ້ແຈ້ງ ກໍເປັນພຽງແຕ່ວ່າຮູ້ແຈ້ງ. ພາຫິຍະ ທ່ານຄວນສຶກສາຢ່າງນີ້ແລ. ພາຫິຍະ! ໃນກາລໃດແລ ເມື່ອທ່ານເຫັນ ກໍເປັນພຽງແຕ່ວ່າເຫັນ; ເມື່ອໄດ້ຍິນ ກໍເປັນພຽງແຕ່ວ່າໄດ້ຍິນ; ເມື່ອຮູ້ສຶກ ກໍເປັນພຽງແຕ່ວ່າຮູ້ສຶກ; ເມື່ອຮູ້ແຈ້ງ ກໍເປັນພຽງແຕ່ວ່າຮູ້ແຈ້ງ ໃນກາລນັ້ນ ຕົວທ່ານຍ່ອມບໍ່ມີ, ໃນກາລໃດຕົວທ່ານບໍ່ມີ; ໃນກາລນັ້ນ ທ່ານຍ່ອມບໍ່ມີໃນໂລກນີ້ ຍ່ອມບໍ່ມີໃນໂລກອື່ນ ຍ່ອມບໍ່ມີໃນລະຫວ່າງແຫ່ງໂລກທັງສອງ ນັ້ນແຫລະຄືທີ່ສຸດແຫ່ງທຸກຂ໌. ລຳດັບນັ້ນ ຈິຕຂອງພາຫິຍະທາຣຸຈີຣິຍະກຸລະບຸຕກໍຫລຸດພົ້ນຈາກອາສະວະທັງຫລາຍເພາະບໍ່ຖືໝັ້ນໃນຂະນະນັ້ນ ດ້ວຍພຣະທັມມະເທສນາໂດຍຫຍໍ້ຂອງພຣະຜູ້ມີພຣະພາຄ. ພາຍຫລັງທີ່ພຣະຜູ້ມີພຣະພາຄຕຣັສສອນພາຫິຍະທາຣຸຈີຣິຍະກຸລະບຸຕດ້ວຍພຣະໂອວາທໂດຍຫຍໍ້ນີ້ແລ້ວ ກໍສະເດັຈຫລີກໄປ. ເມື່ອພຣະຜູ້ມີພຣະພາຄສະເດັຈຫລີກໄປແລ້ວບໍ່ນານ ງົວແມ່ລູກອ່ອນໄດ້ຊົນພາຫິຍະທາຣຸຈີຣິຍະລົ້ມລົງເສຍຊີວິຕ. ເມື່ອພຣະຜູ້ມີພຣະພາຄສະເດັຈທ່ຽວບິນທະບາຕໃນພຣະນະຄອຣສາວັຕຖີ ພາຍຫລັງສະເດັຈກັບຈາກບິນທະບາຕໃນເວລາປັຈສາພັຕ ກໍສະເດັຈອອກຈາກພຣະນະຄອຣພ້ອມກັບພິກຂຸຈຳນວນຫລາຍ ໄດ້ທອດພຣະເນຕເຫັນພາຫິຍະທາຣຸຈີຣິຍະທຳກາລະແລ້ວ ຈິ່ງຕຣັສກັບພິກຂຸທັງຫລາຍວ່າ: ພິກຂຸທັງຫລາຍ! ພວກເຈົ້າທັງຫລາຍຈົ່ງຊ່ວຍກັນຍົກສະຣີຣະຂອງພາຫິຍະທະຣຸຈີຣິຍະຂຶ້ນສູ່ຕຽງ ແລ້ວຈົ່ງນຳໄປເຜົາເສຍ ແລະຈົ່ງເຮັດສະຖູບໄວ້. ພິກຂຸທັງຫລາຍ! ພາຫິຍະທາຣຸຈີຣິຍະປະພຶຕທັມອັນປະເສີດສະເໝີກັບພວກເຈົ້າທັງຫລາຍທຳກາລະແລ້ວ. ພິກຂຸເຫລົ່ານັ້ນທູລຮັບຄຳຂອງພຣະຜູ້ມີພຣະພາຄແລ້ວ ກໍຊ່ວຍກັນຍົກສະຣີຣະຂອງພາຫິຍະທາຣຸຈີຣິຍະຂຶ້ນສູ່ຕຽງ ແລ້ວນຳໄປເຜົາ ແລະເຮັດສະຖູບໄວ້ ແລ້ວເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ໄດ້ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ທູລຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ສະຣີຣະຂອງພາຫິຍະທາຣຸຈີຣິຍະພວກຂ້ານ້ອຍທັງຫລາຍເຜົາແລ້ວ ແລະສະຖູບຂອງພາຫິຍະທາຣຸຈີຣິຍະນັ້ນ ພວກຂ້ານ້ອຍທັງຫລາຍເຮັດໄວ້ແລ້ວ ຄະຕິຂອງພາຫິຍະທາຣຸຈີຣິຍະນັ້ນເປັນແນວໃດ ພົພໜ້າຂອງເຂົາເປັນຢ່າງໃດ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ? ພິກຂຸທັງຫລາຍ! ພາຫິຍະທາຣຸຈີຣິຍະເປັນບັນດິຕປະຕິບັຕທັມສົມຄວນແກ່ທັມ ທັງບໍ່ເຮັດໃຫ້ເຮົາລຳບາກເພາະເຫຕແຫ່ງກາຣສະແດງທັມ. ພິກຂຸທັງຫລາຍ! ພາຫິຍະທາຣຸຈີຣິຍະປະຣິນິພພານແລ້ວ. ຄັ້ງນັ້ນ, ພຣະຜູ້ມີພຣະພາຄຊົງຕຣັສເນື້ອຄວາມນີ້ແລ້ວ ຊົງເປັ່ງອຸທານໃນເວລານັ້ນວ່າ: “ດິນ ນ້ຳ ໄຟ ລົມ ຍ່ອມບໍ່ຢັ່ງລົງໃນນິພພານທາຕໃດ ໃນນິພພານທາຕນັ້ນ ດວງດາວທັງຫລາຍຍ່ອມບໍ່ສ່ອງແສງ ພຣະອາທິຕຍ່ອມບໍ່ປາກົຕ ດວງຈັນທ໌ຍ່ອມບໍ່ສະວ່າງ ຄວາມມືດຍ່ອມບໍ່ມີ ກໍເມື່ອໃດພຣາມນ໌ຜູ້ຊື່ວ່າເປັນມຸນີເພາະຮູ້ແລ້ວດ້ວຍຕົນ ເມື່ອນັ້ນ ພຣາມນ໌ຍ່ອມຫລຸດພົ້ນຈາກຣູປແລະອະຣູປ ພົ້ນແລ້ວຈາກສຸຂແລະທຸກຂ໌.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໓໕໓-໓໕໖/໑໔໕໔-໑໔໖໘ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄສະເດັຈທ່ຽວຈາຣິກໄປໃນໂກສົລຊົນບົທພ້ອມດ້ວຍພິກຂຸສົງຄ໌ໝູ່ໃຫຍ່ ສະເດັຈເຖິງພຣາມມະນະຄາມຂອງຊາວໂກສົລຊື່ ເວລຸທະວາຣະ. ພຣາມແລະຄະຫະບໍດີຊາວເວລຸທະວາຣະໄດ້ສະດັບຂ່າວວ່າ ພຣະສະມະນະໂຄດົມຜູ້ເປັນໂອຣົສຂອງເຈົ້າສາກະຍະ ສະເດັຈອອກຜະນວດຈາກສາກະຍະສະກຸລ ສະເດັຈທ່ຽວຈາຣິກໄປໃນໂກສົລຊົນບົທພ້ອມດ້ວຍພິກຂຸສົງຄ໌ໝູ່ໃຫຍ່ ສະເດັຈເຖິງເວລຸທະວາຣະຄາມແລ້ວ ກໍກິຕຕິສັພອັນງາມຂອງທ່ານພຣະໂຄດົມພຣະອົງຄ໌ນັ້ນຂະຈອຣໄປຢ່າງນີ້ວ່າ: ເພາະເຫຕຢ່າງນີ້ໆ ພຣະຜູ້ມີພຣະພາຄພຣະອົງຄ໌ນັ້ນ ເປັນພຣະອະຣະຫັນຕ໌ ຕຣັສຮູ້ເອງໂດຍຊອບ ເຖິງພ້ອມດ້ວຍວິຊຊາແລະຈະຣະນະ ສະເດັຈໄປດີແລ້ວ ຊົງຮູ້ແຈ້ງໂລກ ເປັນສາຣະຖີຝຶກບຸຣຸສທີ່ຄວນຝຶກບໍ່ມີໃຜຍິ່ງກວ່າ ເປັນສາສດາຂອງເທວະດາແລະມະນຸສທັງຫລາຍ ເປັນຜູ້ເບີກບານແລ້ວ ເປັນຜູ້ຈຳແນກທັມ. ພຣະສະມະນະໂຄດົມພຣະອົງຄ໌ນັ້ນ ຊົງກະທຳໂລກນີ້ພ້ອມທັງເທວະໂລກ ມາຣໂລກ ພຣົມມະໂລກໃຫ້ແຈ້ງຊັດດ້ວຍພຣະປັນຍາອັນຍິ່ງເອງແລ້ວ ຊົງສອນໝູ່ສັຕ ພ້ອມທັງສະມະນະພຣາມ ເທວະດາແລະມະນຸສໃຫ້ຮູ້ຕາມ ພຣະອົງຄ໌ຊົງສະແດງທັມງາມໃນເບື້ອງຕົ້ນ ງາມໃນທ່າມກາງ ງາມໃນທີ່ສຸດ ຊົງປະກາສພຣົມມະຈັນຍ໌ພ້ອມທັງອັຕຖະ ພ້ອມທັງພະຍັນຊະນະ ບໍຣິສຸທ ບໍຣິບູນສິ້ນເຊິງ ກໍກາຣໄດ້ເຫັນພຣະອະຣະຫັນຕ໌ເຫັນປານນັ້ນເປັນກາຣດີ. ຄັ້ງນັ້ນ ພຣາມແລະຄະຫະບໍດີຊາວເວລຸທະວາຣະຄາມໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ບາງພວກອະພິວາທພຣະຜູ້ມີພຣະພາຄ ບາງພວກໄດ້ປາສັຍກັບພຣະຜູ້ມີພຣະພາຄ ບາງພວກປະນົມມືອັນຊະລີໄປທາງພຣະຜູ້ມີພຣະພາຄ ບາງພວກປະກາສຊື່ແລະໂຄຕໃນສຳນັກຂອງພຣະຜູ້ມີພຣະພາຄແລ້ວນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ! ພວກຂ້ານ້ອຍທັງຫລາຍມີຄວາມປາຖນາ ມີຄວາມພໍໃຈ ມີຄວາມປະສົງຢ່າງນີ້ໆວ່າ ຂໍເຮົາທັງຫລາຍຈົ່ງແອອັດໄປດ້ວຍບຸຕຢູ່ຄອງເຮືອນ ໄດ້ລູບທາແກ່ນຈັນທີ່ເຂົານຳມາຈາກແຄວ້ນກາສີ ໄດ້ປະດັບມາລາຂອງຫອມແລະເຄື່ອງລູບທາ ມີຄວາມຍິນດີເງິນແລະຄຳ ເມື່ອແຕກກາຍຕາຍໄປ ຂໍໄດ້ເຂົ້າເຖິງສຸຄະຕິໂລກສວັນ. ພວກຂ້ານ້ອຍທັງຫລາຍຈະແອອັດໄປດ້ວຍບຸຕຢູ່ຄອງເຮືອນ ໄດ້ລູບທາແກ່ນຈັນທີ່ເຂົານຳມາຈາກແຄວ້ນກາສີ ໄດ້ປະດັບມາລາຂອງຫອມແລະເຄື່ອງລູບທາ ຍິນດີເງິນແລະຄຳ ເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງສຸຄະຕິໂລກສວັນໄດ້ດ້ວຍປະກາຣໃດ ຂໍທ່ານພຣະໂຄດົມໂປດຊົງສະແດງທັມດ້ວຍປະກາຣນັ້ນແກ່ພວກຂ້ານ້ອຍທັງຫລາຍຜູ້ມີຄວາມປາຖນາ ມີຄວາມພໍໃຈ ມີຄວາມປະສົງຢ່າງນັ້ນໆເຖີດ. ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ເຮົາຈັກສະແດງທັມປະຣິຍາຍທີ່ຄວນນ້ອມເຂົ້າມາໃນຕົນແກ່ທ່ານທັງຫລາຍ ທ່ານທັງຫລາຍຈົ່ງຟັງທັມປະຣິຍາຍນັ້ນ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ພຣາມແລະຄະຫະບໍດີຊາວເວລຸທະວາຣະຄາມທູລຮັບພຣະດຳຣັສພຣະຜູ້ມີພຣະພາຄແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສວ່າ: ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ທັມປະຣິຍາຍທີ່ຄວນນ້ອມເຂົ້າມາໃນຕົນເປັນຢ່າງໃດ? ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ຍ່ອມພິຈາຣະນາເຫັນດັ່ງນີ້ວ່າ ເຮົາຢາກເປັນຢູ່ ບໍ່ຢາກຕາຍ ຮັກສຸຂ ລັງກຽດທຸກຂ໌ ຜູ້ໃດຈະປົງຊີວິຕຂອງເຮົາຜູ້ຢາກເປັນຢູ່ ບໍ່ຢາກຕາຍ ຮັກສຸຂ ລັງກຽດທຸກຂ໌ ຂໍ້ນັ້ນບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາເລີຍ ອີກຢ່າງໜຶ່ງ ເຮົາຈະປົງຊີວິຕຂອງຜູ້ອື່ນຜູ້ຢາກເປັນຢູ່ ບໍ່ຢາກຕາຍ ຮັກສຸຂ ລັງກຽດທຸກຂ໌ ຂໍ້ນັ້ນກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ທັມຂໍ້ນັ້ນ ກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ເຮົາຈະປະກອບຜູ້ອື່ນໄວ້ດ້ວຍທັມຂໍ້ນັ້ນໄດ້ຢ່າງໃດ. ອະຣິຍະສາວົກນັ້ນພິຈາຣະນາເຫັນດັ່ງນີ້ແລ້ວ ຕົນເອງຍ່ອມງົດເວັ້ນຈາກປານາຕິບາຕດ້ວຍ, ຊັກຊວນຜູ້ອື່ນໃຫ້ງົດເວັ້ນຈາກປານາຕິບາຕດ້ວຍ, ກ່າວສັນລະເສີນຄຸນແຫ່ງກາຣງົດເວັ້ນຈາກປານາຕິບາຕດ້ວຍ, ກາຍສະມາຈາຣຂອງອະຣິຍະສາວົກນັ້ນຍ່ອມບໍຣິສຸທໂດຍສ່ວນສາມຢ່າງນີ້. ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກຍ່ອມພິຈາຣະນາເຫັນດັ່ງນີ້ວ່າ ຜູ້ໃດຖືເອົາສິ່ງຂອງທີ່ເຮົາບໍ່ໄດ້ໃຫ້ດ້ວຍອາກາຣແຫ່ງຂະໂມຍ ຂໍ້ນັ້ນບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາເລີຍ ອີກຢ່າງໜຶ່ງ ເຮົາຈະຖືເອົາສິ່ງຂອງທີ່ຜູ້ອື່ນບໍ່ໄດ້ໃຫ້ດ້ວຍອາກາຣແຫ່ງຂະໂມຍ ຂໍ້ນັ້ນກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ທັມຂໍ້ນັ້ນ ກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ເຮົາຈະປະກອບຜູ້ອື່ນໄວ້ດ້ວຍທັມຂໍ້ນັ້ນໄດ້ຢ່າງໃດ. ອະຣິຍະສາວົກນັ້ນພິຈາຣະນາເຫັນດັ່ງນີ້ແລ້ວ ຕົນເອງຍ່ອມງົດເວັ້ນຈາກອະທິນນາທານດ້ວຍ, ຊັກຊວນຜູ້ອື່ນໃຫ້ງົດເວັ້ນຈາກອະທິນນາທານດ້ວຍ, ກ່າວສັນລະເສີນຄຸນແຫ່ງກາຣງົດເວັ້ນຈາກອະທິນນາທານດ້ວຍ, ກາຍສະມາຈາຣຂອງອະຣິຍະສາວົກນັ້ນຍ່ອມບໍຣິສຸທໂດຍສ່ວນສາມຢ່າງນີ້. ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກຍ່ອມພິຈາຣະນາເຫັນດັ່ງນີ້ວ່າ ຜູ້ໃດປະພຶດຜິດໃນພັລຍາຂອງເຮົາ ຂໍ້ນັ້ນບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາເລີຍ ອີກຢ່າງໜຶ່ງ ເຮົາຈະປະພຶດຜິດໃນພັລຍາຂອງຜູ້ອື່ນ ຂໍ້ນັ້ນກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ທັມຂໍ້ນັ້ນ ກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ເຮົາຈະປະກອບຜູ້ອື່ນໄວ້ດ້ວຍທັມຂໍ້ນັ້ນໄດ້ຢ່າງໃດ. ອະຣິຍະສາວົກນັ້ນພິຈາຣະນາເຫັນດັ່ງນີ້ແລ້ວ ຕົນເອງຍ່ອມງົດເວັ້ນຈາກກາເມສຸມິຈສາຈາຣດ້ວຍ, ຊັກຊວນຜູ້ອື່ນໃຫ້ງົດເວັ້ນຈາກກາເມສຸມິຈສາຈາຣດ້ວຍ, ກ່າວສັນລະເສີນຄຸນແຫ່ງກາຣງົດເວັ້ນຈາກກາເມສຸມິຈສາຈາຣດ້ວຍ, ກາຍສະມາຈາຣຂອງອະຣິຍະສາວົກນັ້ນຍ່ອມບໍຣິສຸທໂດຍສ່ວນສາມຢ່າງນີ້. ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກຍ່ອມພິຈາຣະນາເຫັນດັ່ງນີ້ວ່າ ຜູ້ໃດຈະທຳລາຍປະໂຍຊນ໌ຂອງເຮົາດ້ວຍກາຣກ່າວຕົວະ ຂໍ້ນັ້ນບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາເລີຍ ອີກຢ່າງໜຶ່ງ ເຮົາຈະທຳລາຍປະໂຍຊນ໌ຂອງຜູ້ອື່ນດ້ວຍກາຣກ່າວຕົວະ ຂໍ້ນັ້ນກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ທັມຂໍ້ນັ້ນ ກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ເຮົາຈະປະກອບຜູ້ອື່ນໄວ້ດ້ວຍທັມຂໍ້ນັ້ນໄດ້ຢ່າງໃດ. ອະຣິຍະສາວົກນັ້ນພິຈາຣະນາເຫັນດັ່ງນີ້ແລ້ວ ຕົນເອງຍ່ອມງົດເວັ້ນຈາກມຸສາວາທດ້ວຍ, ຊັກຊວນຜູ້ອື່ນໃຫ້ງົດເວັ້ນຈາກມຸສາວາທດ້ວຍ, ກ່າວສັນລະເສີນຄຸນແຫ່ງກາຣງົດເວັ້ນຈາກມຸສາວາທດ້ວຍ, ວະຈີສະມາຈາຣຂອງອະຣິຍະສາວົກນັ້ນຍ່ອມບໍຣິສຸທໂດຍສ່ວນສາມຢ່າງນີ້. ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກຍ່ອມພິຈາຣະນາເຫັນດັ່ງນີ້ວ່າ ຜູ້ໃດຈະຍຸຍົງໃຫ້ເຮົາແຕກຈາກມິຕດ້ວຍຄຳສໍ່ສຽດ ຂໍ້ນັ້ນບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາເລີຍ ອີກຢ່າງໜຶ່ງ ເຮົາຈະຍຸຍົງໃຫ້ຜູ້ອື່ນແຕກຈາກມິຕດ້ວຍຄຳສໍ່ສຽດ ຂໍ້ນັ້ນກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ທັມຂໍ້ນັ້ນ ກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ເຮົາຈະປະກອບຜູ້ອື່ນໄວ້ດ້ວຍທັມຂໍ້ນັ້ນໄດ້ຢ່າງໃດ. ອະຣິຍະສາວົກນັ້ນພິຈາຣະນາເຫັນດັ່ງນີ້ແລ້ວ ຕົນເອງຍ່ອມງົດເວັ້ນຈາກປິສຸນາວາຈາດ້ວຍ, ຊັກຊວນຜູ້ອື່ນໃຫ້ງົດເວັ້ນຈາກປິສຸນາວາຈາດ້ວຍ, ກ່າວສັນລະເສີນຄຸນແຫ່ງກາຣງົດເວັ້ນຈາກປິສຸນາວາຈາດ້ວຍ, ວະຈີສະມາຈາຣຂອງອະຣິຍະສາວົກນັ້ນຍ່ອມບໍຣິສຸທໂດຍສ່ວນສາມຢ່າງນີ້. ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກຍ່ອມພິຈາຣະນາເຫັນດັ່ງນີ້ວ່າ ຜູ້ໃດຈະເວົ້າກັບເຮົາດ້ວຍຄຳຫຍາບ ຂໍ້ນັ້ນບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາເລີຍ ອີກຢ່າງໜຶ່ງ ເຮົາຈະເວົ້າກັບຜູ້ອື່ນດ້ວຍຄຳຫຍາບ ຂໍ້ນັ້ນກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ທັມຂໍ້ນັ້ນ ກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ເຮົາຈະປະກອບຜູ້ອື່ນໄວ້ດ້ວຍທັມຂໍ້ນັ້ນໄດ້ຢ່າງໃດ. ອະຣິຍະສາວົກນັ້ນພິຈາຣະນາເຫັນດັ່ງນີ້ແລ້ວ ຕົນເອງຍ່ອມງົດເວັ້ນຈາກຜະຣຸສະວາຈາດ້ວຍ, ຊັກຊວນຜູ້ອື່ນໃຫ້ງົດເວັ້ນຈາກຜະຣຸສະວາຈາດ້ວຍ, ກ່າວສັນລະເສີນຄຸນແຫ່ງກາຣງົດເວັ້ນຈາກຜະຣຸສະວາຈາດ້ວຍ, ວະຈີສະມາຈາຣຂອງອະຣິຍະສາວົກນັ້ນຍ່ອມບໍຣິສຸທໂດຍສ່ວນສາມຢ່າງນີ້. ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກຍ່ອມພິຈາຣະນາເຫັນດັ່ງນີ້ວ່າ ຜູ້ໃດຈະເວົ້າກັບເຮົາດ້ວຍຄຳສັມຜັປປະລາປະ ຂໍ້ນັ້ນບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາເລີຍ ອີກຢ່າງໜຶ່ງ ເຮົາຈະເວົ້າກັບຜູ້ອື່ນດ້ວຍຄຳສັມຜັປປະລາປະ ຂໍ້ນັ້ນກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ທັມຂໍ້ນັ້ນກໍບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງຜູ້ອື່ນ ທັມຂໍ້ໃດບໍ່ເປັນທີ່ຮັກທີ່ພໍໃຈຂອງເຮົາ ເຮົາຈະປະກອບຜູ້ອື່ນໄວ້ດ້ວຍທັມຂໍ້ນັ້ນໄດ້ຢ່າງໃດ. ອະຣິຍະສາວົກນັ້ນພິຈາຣະນາເຫັນດັ່ງນີ້ແລ້ວ ຕົນເອງຍ່ອມງົດເວັ້ນຈາກສັມຜັປປະລາປະດ້ວຍ, ຊັກຊວນຜູ້ອື່ນໃຫ້ງົດເວັ້ນຈາກສັມຜັປປະລາປະດ້ວຍ, ກ່າວສັນລະເສີນຄຸນແຫ່ງກາຣງົດເວັ້ນຈາກສັມຜັປປະລາປະດ້ວຍ, ວະຈີສະມາຈາຣຂອງອະຣິຍະສາວົກນັ້ນຍ່ອມບໍຣິສຸທໂດຍສ່ວນສາມຢ່າງນີ້. ອະຣິຍະສາວົກນັ້ນປະກອບດ້ວຍຄວາມເຫລື້ອມໃສອັນບໍ່ຫວັ່ນໄຫວໃນພຣະພຸທທະເຈົ້າວ່າ: ເພາະເຫຕຢ່າງນີ້ໆ ພຣະຜູ້ມີພຣະພາຄ ພຣະອົງຄ໌ນັ້ນ ເປັນພຣະອະຣະຫັນຕ໌, ຕຣັສຮູ້ເອງໂດຍຊອບ, ເຖິງພ້ອມດ້ວຍວິຊຊາແລະຈະຣະນະ, ສະເດັຈໄປດີແລ້ວ, ຊົງຮູ້ແຈ້ງໂລກ, ເປັນສາຣະຖີຝຶກບຸຣຸສທີ່ຄວນຝຶກໄດ້ຢ່າງບໍ່ມີໃຜຍິ່ງກວ່າ, ເປັນສາສດາຂອງເທວະດາແລະມະນຸສທັງຫລາຍ, ເປັນຜູ້ເບີກບານແລ້ວ, ເປັນຜູ້ຈຳແນກທັມ ດັ່ງນີ້. ອະຣິຍະສາວົກນັ້ນປະກອບດ້ວຍຄວາມເຫລື້ອມໃສອັນບໍ່ຫວັ່ນໄຫວໃນພຣະທັມວ່າ: ພຣະທັມເປັນສິ່ງທີ່ພຣະຜູ້ມີພຣະພາຄຕຣັສໄວ້ດີແລ້ວ, ເປັນສິ່ງທີ່ຜູ້ສຶກສາແລະປະຕິບັຕຍ່ອມເຫັນໄດ້ດ້ວຍຕົນເອງ, ເປັນສິ່ງທີ່ປະຕິບັຕໄດ້ແລະໃຫ້ຜົລໄດ້ບໍ່ຈໍາກັດກາລ, ເປັນສິ່ງທີ່ຄວນກ່າວກັບຜູ້ອື່ນວ່າ ທ່ານຈົ່ງມາເບິ່ງເຖີດ, ເປັນສິ່ງທີ່ຄວນນ້ອມເຂົ້າມາໃສ່ຕົວ, ເປັນສິ່ງທີ່ວິນຍູຊົນຍ່ອມຮູ້ໄດ້ສະເພາະຕົນ ດັ່ງນີ້. ອະຣິຍະສາວົກນັ້ນປະກອບດ້ວຍຄວາມເຫລື້ອມໃສອັນບໍ່ຫວັ່ນໄຫວໃນພຣະສົງຄ໌ວ່າ: ສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄ ເປັນຜູ້ປະຕິບັຕດີແລ້ວ, ສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄ ເປັນຜູ້ປະຕິບັຕຕົງແລ້ວ, ສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄ ເປັນຜູ້ປະຕິບັຕຊອບແລ້ວ, ສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄ ເປັນຜູ້ປະຕິບັຕສົມຄວນແລ້ວ, ໄດ້ແກ່ບຸຄຄົລເຫລົ່ານີ້ຄື: ຄູ່ແຫ່ງບຸຣຸສສີ່ຄູ່ ນັບຮຽງຕົວໄດ້ ໘ ບຸຣຸສ ນັ້ນແຫລະຄືສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄ, ເປັນສົງຄ໌ຄວນແກ່ສັກກາຣະທີ່ເຂົານຳມາບູຊາ, ເປັນສົງຄ໌ຄວນແກ່ສັກກາຣະທີ່ເຂົາຈັດໄວ້ຕ້ອນຮັບ, ເປັນສົງຄ໌ຄວນຮັບທັກຂິນາທານ, ເປັນສົງຄ໌ທີ່ບຸຄຄົລທົ່ວໄປຄວນທຳອັນຊະລີ, ເປັນສົງຄ໌ທີ່ເປັນນາບຸນຍ໌ຂອງໂລກ ບໍ່ມີນາບຸນຍ໌ອື່ນຍິ່ງກວ່າ ດັ່ງນີ້. ເປັນຜູ້ປະກອບດ້ວຍສີລທີ່ພຣະອະຣິຍະເຈົ້າໃຄ່ແລ້ວ ບໍ່ຂາດ ບໍ່ທະລຸ ບໍ່ດ່າງ ບໍ່ພ້ອຍ ເປັນອິສສະຣະ ວິນຍູຊົນສັນລະເສີນ ບໍ່ມີອັນໃດຄອບງຳ ເປັນໄປເພື່ອສະມາທິ. ພຣາມແລະຄະຫະບໍດີທັງຫລາຍ! ເມື່ອໃດ ອະຣິຍະສາວົກປະກອບດ້ວຍສັທທັມ ໗ ປະກາຣເຫລົ່ານີ້ ແລະດ້ວຍຖານະອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມຫວັງ ໔ ປະກາຣເຫລົ່ານີ້ ເມື່ອນັ້ນ ອະຣິຍະສາວົກນັ້ນຫວັງຢູ່ ຍ່ອມພະຍາກອນຕົນດ້ວຍຕົນເອງໄດ້ວ່າ ເຮົາມີນະຣົກສິ້ນແລ້ວ ມີກຳເນີດດິຣັຈສານສິ້ນແລ້ວ ມີເປຕວິສັຍສິ້ນແລ້ວ ມີອະບາຍ ທຸຄະຕິ ວິນິບາຕສິ້ນແລ້ວ ເຮົາເປັນໂສດາບັນ ມີຄວາມບໍ່ຕົກຕ່ຳເປັນທັມມະດາ ເປັນຜູ້ທ່ຽງແທ້ທີ່ຈະຕຣັສຮູ້ໃນເບື້ອງໜ້າ. ເມື່ອພຣະຜູ້ມີພຣະພາຄຕຣັສຢ່າງນີ້ແລ້ວ ພຣາມແລະຄະຫະບໍດີຊາວເວລຸທະວາຣະຄາມໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ! ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ ພຣະອົງຄ໌ຊົງປະກາສທັມໂດຍອະເນກປະຣິຍາຍ ປຽບເໝືອນຫງາຍຂອງທີ່ຂວ້ຳ ເປີດຂອງທີ່ປິດ ບອກທາງແກ່ຄົນຫລົງທາງ ຫລືຕາມປະທີບໄວ້ໃນທີ່ມືດດ້ວຍຫວັງວ່າ ຄົນມີຈັກຂຸຈັກເຫັນຣູປໄດ້ສັນນັ້ນ ພວກຂ້ານ້ອຍທັງຫລາຍຂໍເຖິງທ່ານພຣະໂຄດົມກັບທັງພຣະທັມແລະພຣະພິກຂຸສົງຄ໌ວ່າເປັນສະຣະນະ ຂໍທ່ານພຣະໂຄດົມໂປດຊົງຈຳພວກຂ້ານ້ອຍວ່າ ເປັນອຸປາສົກຜູ້ເຖິງສະຣະນະຕະຫລອດຊີວິຕຕັ້ງແຕ່ວັນນີ້ເປັນຕົ້ນໄປ.

The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ຈະຕຸກກະນິບາຕ ໒໑/໔໔-໔໕/໔໑ ພິກຂຸທັງຫລາຍ! ສະມາທິພາວະນາ ໔ ປະກາຣນີ້; ໔ ປະກາຣເປັນຢ່າງໃດ? ຄື: ສະມາທິພາວະນາທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອກາຣຢູ່ເປັນສຸຂໃນປັຈຈຸບັນມີຢູ່; ສະມາທິພາວະນາທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອໄດ້ສະເພາະເຊິ່ງຍານທັສສະນະມີຢູ່ (ຍານະທັສສະນະປະຕິລາພາຍະ ສັງວັຕຕະຕິ); ສະມາທິພາວະນາທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອສະຕິສັມປະຊັນຍະມີຢູ່; ສະມາທິພາວະນາທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອຄວາມສິ້ນອາສະວະທັງຫລາຍມີຢູ່; ພິກຂຸທັງຫລາຍ! ກໍສະມາທິພາວະນາທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອກາຣຢູ່ເປັນສຸຂໃນປັຈຈຸບັນເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ສງັດຈາກກາມທັງຫລາຍ ສງັດຈາກອະກຸສົລທັມທັງຫລາຍ ບັນລຸປະຖົມຊານ ມີວິຕົກວິຈາຣ ມີປີຕິແລະສຸຂອັນເກີດແຕ່ວິເວກຢູ່; ເພາະວິຕົກວິຈາຣສງົບໄປ ຍ່ອມບັນລຸທຸຕິຍະຊານ ມີຄວາມຜ່ອງໃສແຫ່ງຈິຕໃນພາຍໃນ ເປັນທັມອັນເອກຜຸດຂຶ້ນ ບໍ່ມີວິຕົກ ບໍ່ມີວິຈາຣ ມີແຕ່ປີຕິແລະສຸຂອັນເກີດແຕ່ສະມາທິຢູ່; ເພາະປີຕິສິ້ນໄປ ເປັນຜູ້ມີອຸເປກຂາ ມີສະຕິສັມປະຊັນຍະ ສເວີຍສຸຂດ້ວຍກາຍ ຍ່ອມບັນລຸຕະຕິຍະຊານ ທີ່ພຣະອະຣິຍະເຈົ້າທັງຫລາຍສັນລະເສີນຜູ້ໄດ້ບັນລຸວ່າ ເປັນຜູ້ມີອຸເປກຂາ ມີສະຕິຢູ່ເປັນສຸຂ. ເພາະລະສຸຂລະທຸກຂ໌ເສຍໄດ້ ແລະເພາະຄວາມດັບຫາຍໄປແຫ່ງໂສມະນັສແລະໂທມະນັສໃນກາລກ່ອນ ຍ່ອມບັນລຸຈະຕຸຕຖະຊານ ອັນບໍ່ມີທຸກຂ໌ບໍ່ມີສຸຂ ມີແຕ່ອຸເປກຂາ ເປັນເຫຕໃຫ້ສະຕິອັນບໍຣິສຸທຢູ່. ພິກຂຸທັງຫລາຍ! ສະມາທິພາວະນານີ້ແລ ທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອກາຣຢູ່ເປັນສຸຂໃນປັຈຈຸບັນ. ພິກຂຸທັງຫລາຍ! ກໍສະມາທິພາວະນາທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອໄດ້ສະເພາະເຊິ່ງຍານທັສສະນະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ມະນະສິກາຣອາໂລກະສັນຍາ(ກາຣກຳນົດໝາຍໃນແສງສະວ່າງ) ອະທິຕຖານທິວາສັນຍາ(ສັນຍາວ່າເປັນກາງເວັນ) ວ່າ ກາງຄືນເໝືອນກາງເວັນ ກາງເວັນເໝືອນກາງຄືນ ມີໃຈສງົບປາສະຈາກເຄື່ອງຜູກມັດ ອົບຮົມຈິຕໃຫ້ສະວ່າງຢູ່. ພິກຂຸທັງຫລາຍ! ສະມາທິພາວະນານີ້ແລ ອັນບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອໄດ້ສະເພາະເຊິ່ງຍານທັສສະນະ. ພິກຂຸທັງຫລາຍ! ກໍສະມາທິພາວະນາທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອສະຕິ ສັມປະຊັນຍະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ຮູ້ແຈ້ງເຊິ່ງເວທະນາທີ່ເກີດຂຶ້ນ ຮູ້ແຈ້ງເຊິ່ງເວທະນາທີ່ຕັ້ງຢູ່ ຮູ້ແຈ້ງເຊິ່ງເວທະນາທີ່ດັບໄປ; ຮູ້ແຈ້ງເຊິ່ງສັນຍາທີ່ເກີດຂຶ້ນ ຮູ້ແຈ້ງເຊິ່ງສັນຍາທີ່ຕັ້ງຢູ່ ຮູ້ແຈ້ງເຊິ່ງສັນຍາທີ່ດັບໄປ; ຮູ້ແຈ້ງເຊິ່ງວິຕົກທີ່ເກີດຂຶ້ນ ຮູ້ແຈ້ງເຊິ່ງວິຕົກທີ່ຕັ້ງຢູ່ ຮູ້ແຈ້ງເຊິ່ງວິຕົກທີ່ດັບໄປ. ພິກຂຸທັງຫລາຍ ສະມາທິພາວະນານີ້ແລ ທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອສະຕິ ສັມປະຊັນຍະ. ພິກຂຸທັງຫລາຍ! ກໍສະມາທິພາວະນາທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອຄວາມສິ້ນອາສະວະທັງຫລາຍເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ມີປົກກະຕິພິຈາຣະນາເຫັນຄວາມເກີດຂຶ້ນແລະຄວາມເສື່ອມໄປໃນອຸປາທານຂັນທ໌໕ ຢູ່ວ່າ: ຣູປເປັນດັ່ງນີ້, ຄວາມເກີດຂຶ້ນຂອງຣູປເປັນດັ່ງນີ້, ຄວາມດັບໄປຂອງຣູປເປັນດັ່ງນີ້; ເວທະນາເປັນດັ່ງນີ້, ຄວາມເກີດຂຶ້ນຂອງເວທະນາເປັນດັ່ງນີ້, ຄວາມດັບໄປຂອງເວທະນາເປັນດັ່ງນີ້; ສັນຍາເປັນດັ່ງນີ້, ຄວາມເກີດຂຶ້ນຂອງສັນຍາເປັນດັ່ງນີ້, ຄວາມດັບໄປຂອງສັນຍາເປັນດັ່ງນີ້; ສັງຂາຣທັງຫລາຍເປັນດັ່ງນີ້, ຄວາມເກີດຂຶ້ນຂອງສັງຂາຣທັງຫລາຍເປັນດັ່ງນີ້, ຄວາມດັບໄປຂອງສັງຂາຣທັງຫລາຍເປັນດັ່ງນີ້; ວິນຍານເປັນດັ່ງນີ້, ຄວາມເກີດຂຶ້ນຂອງວິນຍານເປັນດັ່ງນີ້, ຄວາມດັບໄປຂອງວິນຍານເປັນດັ່ງນີ້. ພິກຂຸທັງຫລາຍ! ສະມາທິພາວະນານີ້ແລ ທີ່ບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມເປັນໄປເພື່ອຄວາມສິ້ນອາສະວະທັງຫລາຍ. ພິກຂຸທັງຫລາຍ ສະມາທິພາວະນາ ໔ ປະກາຣນີ້ແລ. ພິກຂຸທັງຫລາຍ! ກໍຄຳທີ່ເຮົາກ່າວໄວ້ໃນປຸນນະກະປັນຫາໃນປາຣາຍະນະວັຄມີໃຈຄວາມວ່າ: ຄວາມຫວັ່ນໄຫວຍ່ອມບໍ່ມີແກ່ບຸຄຄົລຜູ້ຮູ້ຄວາມສູງຕ່ຳໃນໂລກ ບຸຄຄົລນັ້ນເປັນຜູ້ສງົບປາສະຈາກຄວັນຄື ຄວາມໂກທ ເປັນຜູ້ບໍ່ມີຄວາມຄັບແຄ້ນ ບໍ່ມີຄວາມຫວັງໃດໆ ເຮົາກ່າວວ່າ ຂ້າມພົ້ນຊາຕແລະຊະຣາໄດ້ແລ້ວ.

The Buddha's words Daṇḍasutta SN 56.33 https://suttacentral.net/sn56.33 Photo by Dave Hoefler on Unsplash “Bhikkhus, just as a stick thrown up into the air falls now on its bottom, now on its top, so too as beings roam and wander on, hindered by ignorance and fettered by craving, now they go from this world to the other world, now they come from the other world to this world. For what reason? Because they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

The Buddha's words Samādhibhāvanāsutta AN 4.41 https://suttacentral.net/an4.41 “Monks, these are the four developments of concentration. Which four? There is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now. There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision. There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. There is the development of concentration that, when developed & pursued, leads to the ending of the effluents. “And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? There is the case where a monk—quite withdrawn from sensuality, withdrawn from unskillful qualities—enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation—internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now. “And what is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision? There is the case where a monk attends to the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision. “And what is the development of concentration that, when developed & pursued, leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. “And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: ‘Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.’ This is the development of concentration that, when developed & pursued, leads to the ending of the effluents. “These are the four developments of concentration. “And it was in connection with this that I stated in Punnaka’s Question in the Way to the Far Shore: ‘He who has fathomed the far & near in the world, for whom there is nothing perturbing in the world— his vices evaporated, undesiring, untroubled, at peace— he, I tell you, has crossed over birth aging.’”

The Buddha's words Viggāhikakathāsutta SN 56.9 https://suttacentral.net/sn56.9 Photo by Sergio Capuzzimati on Unsplash “Bhikkhus, do not engage in disputatious talk, saying: ‘You don’t understand this Dhamma and Discipline. I understand this Dhamma and Discipline. What, you understand this Dhamma and Discipline! You’re practising wrongly, I’m practising rightly. What should have been said before you said after; what should have been said after you said before. I’m consistent, you’re inconsistent. What you took so long to think out has been overturned. Your thesis has been refuted. Go off to rescue your thesis, for you’re defeated, or disentangle yourself if you can.’ For what reason? Because, bhikkhus, this talk is unbeneficial, irrelevant to the fundamentals of the holy life, and does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. “When you talk, bhikkhus, you should talk about: ‘This is suffering’; you should talk about: ‘This is the origin of suffering’; you should talk about: ‘This is the cessation of suffering’; you should talk about: ‘This is the way leading to the cessation of suffering. ’ For what reason? Because, bhikkhus, this talk is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

The Buddha's words Vitakkasutta SN 56.7 https://suttacentral.net/sn56.7 “Bhikkhus, do not think evil unwholesome thoughts; that is, sensual thought, thought of ill will, thought of harming. For what reason? These thoughts, bhikkhus, are unbeneficial, irrelevant to the fundamentals of the holy life, and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. “When you think, bhikkhus, you should think: ‘This is suffering’; you should think: ‘This is the origin of suffering’; you should think: ‘This is the cessation of suffering’; you should think: ‘This is the way leading to the cessation of suffering.’ For what reason? These thoughts, bhikkhus, are beneficial, relevant to the fundamentals of the holy life, and lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ສັຕຕະກະ-ອັຕຖະກະ-ນະວະກະນິບາຕ ໒໓/໙໘-໙໙/໖໘ ພິກຂຸທັງຫລາຍ! ຖ້າພິກຂຸບໍ່ໝັ່ນຈະເຣີນພາວະນາ ເຖິງຈະມີຄວາມປາຖນາຢ່າງນີ້ວ່າ: ໂອໜໍ ຂໍຈິຕຂອງເຮົາຈົ່ງຫລຸດພົ້ນຈາກອາສະວະທັງຫລາຍເພາະບໍ່ຖືໝັ້ນກໍຈິງ ແຕ່ຈິຕຂອງພິກຂຸນັ້ນຍ່ອມບໍ່ຫລຸດພົ້ນຈາກອາສະວະທັງຫລາຍເພາະບໍ່ຖືໝັ້ນ ຂໍ້ນັ້ນເພາະເຫຕໃດ? ເພາະບໍ່ໄດ້ຈະເຣີນ ເພາະບໍ່ໄດ້ຈະເຣີນອັນໃດ? ເພາະບໍ່ໄດ້ຈະເຣີນສະຕິປັຕຖານ ໔, ສັມມັປປະທານ ໔, ອິທທິບາທ ໔, ອິນຊີ ໕, ພະລະ ໕, ໂພຊຊົງ ໗, ອະຣິຍະມັຄປະກອບດ້ວຍອົງຄ໌ ໘. ປຽບເໝືອນແມ່ໄກ່ມີໄຂ່ຢູ່ ໘ ໜ່ວຍແດ່, ໑໐ ໜ່ວຍແດ່ ໑໒ ໜ່ວຍແດ່, ໄຂ່ເຫລົ່ານັ້ນອັນແມ່ໄກ່ຕຸ້ມບໍ່ດີ ໃຫ້ຄວາມອົບອຸ່ນບໍ່ພໍ ຟັກບໍ່ດີ ເຖິງແມ່ໄກ່ນັ້ນຈະມີຄວາມປາຖນາຢ່າງນີ້ວ່າ ໂອໜໍ ຂໍລູກຂອງເຮົາຈົ່ງໃຊ້ປາຍເລັບຕີນ ຫລືງອຍປາກເຈາະເປືອກໄຂ່ ຟັກຕົວອອກມາດ້ວຍຄວາມສວັສດີກໍຈິງ ແຕ່ລູກໄກ່ເຫລົ່ານັ້ນກໍບໍ່ສາມາດທີ່ຈະໃຊ້ປາຍເລັບຕີນ ຫລືງອຍປາກເຈາະເປືອກໄຂ່ ຟັກຕົວອອກມາດ້ວຍຄວາມສວັສດີໄດ້ ຂໍ້ນັ້ນເພາະເຫຕໃດ? ເພາະແມ່ໄກ່ຕຸ້ມບໍ່ດີ ໃຫ້ຄວາມອົບອຸ່ນບໍ່ພໍ ຟັກບໍ່ດີ ສັນນັ້ນ. ພິກຂຸທັງຫລາຍ! ຖ້າພິກຂຸໝັ່ນຈະເຣີນພາວະນາ ເຖິງຈະບໍ່ມີຄວາມປາຖນາຢ່າງນີ້ວ່າ: ໂອໜໍ ຂໍຈິຕຂອງເຮົາຈົ່ງຫລຸດພົ້ນຈາກອາສະວະທັງຫລາຍເພາະບໍ່ຖືໝັ້ນກໍຈິງ ແຕ່ຈິຕຂອງພິກຂຸນັ້ນຍ່ອມຫລຸດພົ້ນຈາກອາສະວະທັງຫລາຍເພາະບໍ່ຖືໝັ້ນ ຂໍ້ນັ້ນເພາະເຫຕໃດ? ເພາະໄດ້ຈະເຣີນ ເພາະໄດ້ຈະເຣີນອັນໃດ? ເພາະໄດ້ຈະເຣີນສະຕິປັຕຖານ ໔, ສັມມັປປະທານ ໔, ອິທທິບາທ ໔, ອິນຊີ ໕, ພະລະ ໕, ໂພຊຊົງ ໗, ອະຣິຍະມັຄປະກອບດ້ວຍອົງຄ໌ ໘. ປຽບເໝືອນແມ່ໄກ່ມີໄຂ່ຢູ່ ໘ ໜ່ວຍແດ່, ໑໐ ໜ່ວຍແດ່ ໑໒ ໜ່ວຍແດ່, ໄຂ່ເຫລົ່ານັ້ນອັນແມ່ໄກ່ຕຸ້ມດີ ໃຫ້ຄວາມອົບອຸ່ນພຽງພໍ ຟັກດີແລ້ວ ເຖິງແມ່ໄກ່ນັ້ນຈະບໍ່ມີຄວາມປາຖນາຢ່າງນີ້ວ່າ ໂອໜໍ ຂໍລູກຂອງເຮົາຈົ່ງໃຊ້ປາຍເລັບຕີນ ຫລືງອຍປາກເຈາະເປືອກໄຂ່ ຟັກຕົວອອກມາດ້ວຍຄວາມສວັສດີກໍຈິງ ແຕ່ລູກໄກ່ເຫລົ່ານັ້ນກໍສາມາດທີ່ຈະໃຊ້ປາຍເລັບຕີນ ຫລືງອຍປາກເຈາະເປືອກໄຂ່ ຟັກຕົວອອກມາດ້ວຍຄວາມສວັສດີໄດ້ ຂໍ້ນັ້ນເພາະເຫຕໃດ? ເພາະແມ່ໄກ່ຕຸ້ມດີ ໃຫ້ຄວາມອົບອຸ່ນພຽງພໍ ຟັກດີແລ້ວ ສັນນັ້ນ. ປຽບເໝືອນຮອຍນິ້ວມື ຮອຍນິ້ວໂປ້ໃນດ້າມມີດ ຍ່ອມປາກົຕແກ່ນາຍຊ່າງໄມ້ ຫລືລູກນ້ອງຂອງນາຍຊ່າງໄມ້ ແຕ່ເຂົາບໍ່ຮູ້ຢ່າງນີ້ວ່າ: ວັນນີ້ດ້າມມີດຂອງເຮົາຫ້ຽນໄປເທົ່ານີ້ ມື້ວານນີ້ຫ້ຽນໄປເທົ່ານີ້ ຫລືມື້ຊືນຫ້ຽນໄປເທົ່ານີ້ ຄວາມຈິງແລ້ວ ເມື່ອດ້າມມີດຫ້ຽນໄປ ເຂົາກໍຮູ້ວ່າຫ້ຽນໄປເທົ່ານັ້ນ ສັນໃດ; ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸໝັ່ນຈະເຣີນພາວະນາຢູ່ກໍສັນນັ້ນເໝືອນກັນ ເຖິງຈະບໍ່ຮູ້ຢ່າງນີ້ວ່າ: ວັນນີ້ອາສະວະຂອງເຮົາສິ້ນໄປເທົ່ານີ້ ມື້ວານນີ້ສິ້ນໄປເທົ່ານີ້ ຫລືມື້ຊືນສິ້ນໄປເທົ່ານີ້ ແຕ່ຄວາມຈິງແລ້ວ ເມື່ອອາສະວະສິ້ນໄປ ພິກຂຸນັ້ນກໍຮູ້ວ່າສິ້ນໄປເທົ່ານັ້ນ. ພິກຂຸທັງຫລາຍ! ປຽບເໝືອນເຮືອເດີນສະມຸທທີ່ເຂົາຜູກຫວາຍ ຂັນຊະໝໍແລ້ວແລ່ນໄປໃນນ້ຳຕລອດ ໖ ເດືອນ ເມື່ອເຖິງລະດູໜາວກໍເຂັນຂຶ້ນເທິງບົກ ເຄື່ອງຜູກປະຈຳເຮືອຕາກລົມແລະແດດໄວ້ ເຄື່ອງຜູກເຫລົ່ານັ້ນຖືກຝົນຊະຍ່ອມຜຸຝຸ່ຍເສຍຫາຍ ເປັນຂອງເປື່ອຍໄປໂດຍບໍ່ຍາກ ສັນໃດ; ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸໝັ່ນຈະເຣີນພາວະນາຢູ່ ສັງໂຍຊນ໌ທັງຫລາຍຍ່ອມສງົບຣະງັບໄປໂດຍບໍ່ຍາກ ສັນນັ້ນເໝືອນກັນແລ.

The Buddha's teachings Cūḷavedallasutta MN 44 https://suttacentral.net/mn44 THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, at the Squirrel Feeding Area. Then the lay disciple Visākha approached Dhammadinnā Bhikkhunī; after approaching and venerating Dhammadinnā Bhikkhunī, he sat to one side. Self-Identity When he was seated to one side, Visākha said to Dhammadinnā Bhikkhunī, “Noble Lady, it is said ‘self-identity, self-identity.’ Noble Lady, what is called ‘self-identity’ by the Blessed One?” “Sir Visākha, these five aggregates affected by clinging are called ‘self-identity’ by the Blessed One: the body-aggregate affected by clinging; the feeling-aggregate affected by clinging; the recognition-aggregate affected by clinging; the thought-aggregate affected by clinging; the consciousness-aggregate affected by clinging. Sir Visākha, these five aggregates affected by clinging are called ‘self-identity’ by the Blessed One.” “Excellent, Noble Lady!” After delighting and rejoicing in Dhammadinnā Bhikkhunī‘s statement, Visākha asked another question: “Noble Lady, it is said ‘the origin of self-identity, the origin of self-identity.’ Noble Lady, what is called ‘the origin of self-identity’ by the Blessed One?” “Sir Visākha, there is craving, which produces further existence, is accompanied by delight and passion, and seeks delight in various places; namely, craving for sensuality, craving for existence, and craving for non-existence. Sir Visākha, this is called ‘the origin of self-identity’ by the Blessed One.” “Noble Lady, it is said ‘the cessation of self-identity, the cessation of self-identity.’ Noble Lady, what is called ‘the cessation of self-identity’ by the Blessed One?” “Sir Visākha, the remainderless cessation of that craving through dispassion; giving it up, relinquishing it, releasing it, and being detached from it – Sir Visākha, this is called ‘the cessation of self-identity’ by the Blessed One.” “Noble Lady, it is said ‘the path of practice which leads to the cessation of self-identity, the path of practice which leads to the cessation of self-identity.’ Noble Lady, what is called ‘the path of practice which leads to the cessation of self-identity’ by the Blessed One?” “Sir Visākha, this very Noble Eightfold Path has been called ‘the path of practice which leads to the cessation of self-identity’ by the Blessed One; namely, right perspective, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.” “Noble Lady, is that craving identical with the five aggregates, or is craving separate from the five aggregates?” “Sir Visākha, that craving is not identical with the five aggregates, and it is also not separate from the five aggregates. Sir Visākha, the interest and passion as regards the five aggregates is the clinging there.” “Noble Lady, how is there belief in self-identity?” “Here, Sir Visākha, an uneducated commoner – one who does not see noble beings, has not mastered the teachings of noble beings, is undisciplined in the teachings of noble beings, does not see good people, has not mastered the teachings of good people, and is undisciplined in the teachings of good people – regards the body as his self, or the body as owned by his self, or the body as contained within his self, or his self as contained within the body. He regards feeling as his self… regards recognition as his self… regards thoughts as his self… regards consciousness as his self, or consciousness as owned by his self, or consciousness as contained within his self, or his self as contained within consciousness. Sir Visākha, it is in this way that there is belief in self-identity.” “Noble Lady, how is there no belief in self-identity?” “Here, Sir Visākha, an educated disciple of noble beings– one who sees noble beings, has mastered the teachings of noble beings, is well-disciplined in the teachings of noble beings, sees good people, has mastered the teachings of good people, and is well-disciplined in the teachings of good people – does not regard the body as his self, does not regard the body as owned by his self, does not regard the body as contained within his self, and does not regard his self as contained within the body. He does not regard feeling as his self… does not regard recognition as his self… does not regard thoughts as his self… does not regard consciousness as his self, does not regard consciousness as owned by his self, does not regard consciousness as contained within his self, and does not regard his self as contained within consciousness. Sir Visākha, it is in this way that there is no belief in self-identity.” The Noble Eightfold Path “Noble Lady, what is the Noble Eightfold Path?” “Sir Visākha, it is this very Noble Eightfold Path; namely, right perspective, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.” “Noble Lady, is the Noble Eightfold Path conditional or non-conditional?” “Sir Visākha, the Noble Eightfold Path is conditional.” “Noble Lady, is the Noble Eightfold Path included in the Three Aggregates, or are the Three Aggregates included in the Noble Eightfold Path?” “Sir Visākha, the Noble Eightfold Path is not included in the Three Aggregates. The Three Aggregates are included in the Noble Eightfold Path. Sir Visākha, right speech, right action, and right livelihood are included in the virtue-aggregate. Right effort, right mindfulness, and right concentration are included in the concentration-aggregate. Right perspective and right attitude are included in the wisdom-aggregate.” “Noble Lady, what is concentration, what are the objects of concentration, what phenomena are the supports of concentration, and what is the development of concentration?” “Sir Visākha, mental focus is concentration. The Four Establishments of Mindfulness are the objects of concentration. The Four Right Exertions are the supports of concentration. Practicing, developing, and repeating these is the development of concentration.” The Three Formations “Noble Lady, how many kinds of activity are there?” “Sir Visākha, there are these three kinds of activity: physical activity, verbal activity, and mental activity.” “Noble Lady, what is physical activity? What is verbal activity? What is mental activity?” “Sir Visākha, breathing in and out is physical activity, thought and consideration is verbal activity, recognition and feeling is mental activity.” “Noble Lady, why is breathing in and out physical activity? Why is thought and examination verbal activity? Why is recognition and feeling mental activity?” “Sir Visākha, breathing in and breathing out are bodily phenomena bound to the body; therefore breathing in and out is physical activity. Previously one thinks and considers, and afterwards one breaks into speech; therefore thought and examination is verbal activity. Recognition and feeling are mental phenomena bound to the mind; therefore recognition and feeling is mental activity.” Cessation of Recognition and Feeling “Noble Lady, how is there the attainment of the cessation of recognition and feeling?” “Sir Visākha, when a monk is attaining the cessation of recognition and feeling, it does not occur to him ‘I will attain the cessation of recognition and feeling,’ or ‘I am attaining the cessation of recognition and feeling,’ or ‘I have attained the cessation of recognition and feeling.’ Rather it is the prior development of his mind that guides it to that state.” “Noble Lady, when a monk is attaining the cessation of recognition and feeling, what phenomena cease first: the body-formation, the speech-formation, or the mind-formation?” “Sir Visākha, when a monk is attaining the cessation of recognition and feeling, the speech-formation ceases first, then the body-formation, then the mind-formation.” “Noble Lady, how is there emergence from the cessation of recognition and feeling?” “Sir Visākha, when a monk is emerging from the cessation of recognition and feeling, it does not occur to him ‘I will emerge from the cessation of recognition and feeling,’ or ‘I am emerging from the cessation of recognition and feeling,’ or ‘I have emerged from the cessation of recognition and feeling.’ Rather it is the prior development of his mind that guides it to that state.” “Noble Lady, when a monk is emerging from the cessation of recognition and feeling, what phenomena arise first: the body-formation, the speech-formation, or the mind-formation?” “Sir Visākha, when a monk is emerging from the cessation of recognition and feeling, the mind-formation arises first, then the body-formation, then the speech-formation.” “Noble Lady, when a monk has emerged from the cessation of recognition and feeling, how many kinds of contact touch him?” “Sir Visākha, when a monk has emerged from the cessation of recognition and feeling, three kinds of contact touch him: emptiness contact, objectless contact, and undirected contact.” “Noble Lady, when a monk has emerged from the cessation of recognition and feeling, what does his mind tend, lean, and incline towards?” “Sir Visākha, when a monk has emerged from the cessation of recognition and feeling, his mind tends towards seclusion, leans towards seclusion, inclines towards seclusion.” Feelings “Noble Lady, how many kinds of feeling are there?” “Sir Visākha, there are three kinds of feeling: pleasant feeling, unpleasant feeling, and neutral feeling.” “Noble Lady, what is pleasant feeling? What is unpleasant feeling? What is neutral feeling?” “Sir Visākha, anything, physical or mental, that is felt as pleasant and agreeable is ‘pleasant feeling.’ Anything, physical or mental, that is felt as unpleasant and disagreeable is ‘unpleasant feeling.’ Anything, physical or mental, that is felt as neither agreeable nor disagreeable is ‘neutral feeling.’” “Noble Lady, in regard to pleasant feeling, what is pleasant and what is unpleasant? In regard to unpleasant feeling, what is pleasant and what is unpleasant? In regard to neutral feeling, what is pleasant and what is unpleasant?” “Sir Visākha, a pleasant feeling is pleasant when it is stable and unpleasant when it changes. An unpleasant feeling is unpleasant when it is stable and pleasant when it changes. A neutral feeling is pleasant when there is knowledge and unpleasant when there is no knowledge.” “Noble Lady, what tendency accompanies a pleasant feeling? What tendency accompanies an unpleasant feeling? What tendency accompanies a neutral feeling?” “Sir Visākha, the tendency towards lust accompanies a pleasant feeling. The tendency towards aversion accompanies an unpleasant feeling. The tendency towards ignorance accompanies a neutral feeling.” “Noble Lady, does the tendency towards lust accompany all pleasant feelings? Does the tendency towards aversion accompany all unpleasant feelings? Does the tendency towards ignorance accompany all neutral feelings?” “Sir Visākha, the tendency towards lust does not accompany all pleasant feelings. The tendency towards aversion does not accompany all unpleasant feelings. The tendency towards ignorance does not accompany all neutral feelings.” “Noble Lady, what should be abandoned in regard to a pleasant feeling? What should be abandoned in regard to an unpleasant feeling? What should be abandoned in regard to a neutral feeling?” “Sir Visākha, lust should be abandoned in regard to a pleasant feeling. Aversion should be abandoned in regard to an unpleasant feeling. Ignorance should be abandoned in regard to a neutral feeling.” “Noble Lady, does lust need to be abandoned in regard to all pleasant feelings? Does aversion need to be abandoned in regard to all unpleasant feelings? Does ignorance need to be abandoned in regard to all neutral feelings?” “Sir Visākha, lust does not need to be abandoned in regard to all pleasant feelings. Aversion does not need to be abandoned in regard to all unpleasant feelings. Ignorance does not need to be abandoned in regard to all neutral feelings. “Sir Visākha, in this case, a monk who is secluded from sensuality and from unwholesome phenomena attains and remains in the first Jhāna, which has thought and consideration, and the rapture and happiness produced by seclusion. By means of that lust is abandoned; the tendency towards lust does not accompany that. “Sir Visākha, in this case, a monk reflects in this way: ‘When will I attain and remain in that state of being which the noble ones have attained and now remain in?’ With the establishment of longing for unsurpassed liberation, dejection arises on account of that longing. By means of that aversion is abandoned; the tendency towards aversion does not accompany that. “Sir Visākha, in this case, with the abandoning of pleasure, the abandoning of pain, and the previous disappearance of elation and dejection, a monk attains and remains in the fourth Jhāna, which is neither unpleasant nor pleasant and has purity of equanimity and mindfulness. By means of that ignorance is abandoned; the tendency towards ignorance does not accompany that.” “Noble Lady, what is the counterpart of pleasant feeling?” “Sir Visākha, the counterpart of pleasant feeling is unpleasant feeling.” “Noble Lady, what is the counterpart of unpleasant feeling?” “Sir Visākha, the counterpart of unpleasant feeling is pleasant feeling.” “Noble Lady, what is the counterpart of neutral feeling?” “Sir Visākha, the counterpart of neutral feeling is ignorance.” “Noble Lady, what is the counterpart of ignorance?” “Sir Visākha, the counterpart of ignorance is knowledge.” “Noble Lady, what is the counterpart of knowledge?” “Sir Visākha, the counterpart of knowledge is liberation.” “Noble Lady, what is the counterpart of liberation?” “Sir Visākha, the counterpart of liberation is Nibbāna.” “Noble Lady, what is the counterpart of Nibbāna?” “Sir Visākha, you have overstepped the bounds of inquiry. You were not able to understand the limitation of inquiries. Sir Visākha, the Spiritual Life11 merges into Nibbāna, ends at Nibbāna, concludes with Nibbāna. Sir Visākha, if you wish, you may approach the Blessed One and ask him about this matter. You may remember it in whatever way the Blessed One explains it.” Then the lay disciple Visākha delighted and rejoiced in Dhammadinnā Bhikkhunī‘s speech, rose from his seat, and venerated Dhammadinnā Bhikkhunī. Having done what was appropriate, he approached the Blessed One; after approaching and venerating the Blessed One, he sat to one side. When he was seated to one side, the lay disciple Visākha reported his conversation with Dhammadinnā Bhikkhunī to the Blessed One. When this was said, the Blessed One said to Visākha, “Visākha, Dhammadinnā Bhikkhunī is wise. Visākha, Dhammadinnā Bhikkhunī has great wisdom. Visākha, if you had asked me about that matter, I would have explained it in the same way that Dhammadinnā Bhikkhunī explained it. That is the meaning of it. Remember it in that way.” This is what the Blessed One said. Satisfied, the lay disciple Visākha delighted in the Blessed One‘s statement.

The Buddha's words VitthatabalasuttaAN 7.4 https://suttacentral.net/an7.4 “Mendicants, there are these seven powers. What seven? The powers of faith, the powers of energy, the powers of conscience, the powers of prudence, the powers of mindfulness, the powers of immersion, and the powers of wisdom. And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the power of faith. And what is the power of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy. And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful qualities. This is called the power of conscience. And what is the power of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities. This is called the power of prudence. And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness. And what is the power of immersion? It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. … Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion. And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. These are the seven powers. The powers are faith and energy, conscience and prudence, mindfulness and immersion, and wisdom as the seventh power. Empowered by these, an astute mendicant lives happily. They should examine the teaching rationally, discerning the meaning with wisdom. The liberation of their heart is like a lamp going out.”

The Buddha's words Sakkasutta AN 10.46 https://suttacentral.net/an10.46 Photo by SevenStorm JUHASZIMRUS from pexels.com On one occasion the Blessed One was staying near Kapilavatthu at the Banyan Park. Then many Sakyan lay followers, it being the Uposatha day, went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, the Blessed One said to them, “Sakyans, do you observe the eight-factored uposatha?” “Sometimes we do, lord, and sometimes we don’t.” “It’s no gain for you, Sakyans. It’s ill-gotten, that in this life so endangered by grief, in this life so endangered by death, you sometimes observe the eight-factored uposatha and sometimes don’t. “What do you think, Sakyans. Suppose a man, by some profession or other, without encountering an unskillful day, were to earn a half-kahapana. Would he deserve to be called a capable man, full of initiative?” “Yes, lord.” “Suppose a man, by some profession or other, without encountering an unskillful day, were to earn a kahapana… two kahapanas… three… four… five… six… seven… eight… nine… ten… twenty… thirty… forty… fifty… one hundred kahapanas. Would he deserve to be called a capable man, full of initiative?” “Yes, lord.” “Now what do you think: earning one hundred, one thousand kahapanas a day; saving up his gains, living for one hundred years, would a man arrive at a great mass of wealth?” “Yes, lord.” “Now what do you think: would that man, because of that wealth, on account of that wealth, with that wealth as the cause, live sensitive to unalloyed bliss for a day, a night, half a day, or half a night?” “No, lord. And why is that? Sensual pleasures are inconstant, hollow, false, deceptive by nature.” “Now, Sakyans, there is the case where a disciple of mine, spending ten years practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner. “Let alone ten years, there is the case where a disciple of mine, spending nine years… eight years… seven… six… five… four… three… two years… one year practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner. “Let alone one year, there is the case where a disciple of mine, spending ten months… nine months… eight months… seven… six… five… four… three… two months… one month… half a month practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner. “Let alone half a month, there is the case where a disciple of mine, spending ten days & nights… nine days & nights… eight… seven… six… five… four… three… two days & nights… one day & night practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner. “It’s no gain for you, Sakyans. It’s ill-gotten, that in this life so endangered by grief, in this life so endangered by death, you sometimes observe the eight-factored uposatha and sometimes don’t.” “Then from this day forward, lord, we will observe the eight-factored uposatha.”