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The Buddha's words AvijjāsuttaSN 45.1 https://suttacentral.net/sn45.1 THUS HAVE I HEARD . On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, ignorance is the forerunner in the entry upon unwholesome states, with shamelessness and fearlessness of wrongdoing following along. For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up. “Bhikkhus, true knowledge is the forerunner in the entry upon wholesome states, with a sense of shame and fear of wrongdoing following along. For a wise person who has arrived at true knowledge, right view springs up. For one of right view, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action springs up. For one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໒໑໕/໘໖໔ Photo by form PxHere ພິກຂຸທັງຫລາຍ ອິນທຣີຍ໌ ໕ ປະກາຣນີ້; ໕ ປະກາຣເປັນຢ່າງໃດ? ຄື ສັທທິນທຣີຍ໌ ວິຣິຍິນທຣີຍ໌ ສະຕິນທຣີຍ໌ ສະມາທິນທຣີຍ໌ ປັນຍິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍສັທທິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີສັທທາ ເຊື່ອໃນພຣະປັນຍາເຄື່ອງຕຣັສຮູ້ຂອງຕະຖາຄົຕວ່າ ເພາະເຫຕຢ່າງນີ້ໆ ພຣະຜູ້ມີພຣະພາຄພຣະອົງຄ໌ນັ້ນ ເປັນພຣະອະຣະຫັນຕ໌ ຕຣັສຮູ້ເອງໂດຍຊອບ ເຖິງພ້ອມດ້ວຍວິຊຊາແລະຈະຣະນະ ສະເດັຈໄປດີແລ້ວ ຊົງຮູ້ແຈ້ງໂລກ ເປັນສາຣະຖີຝຶກບຸຣຸສທີ່ຄວນຝຶກບໍ່ມີຜູ້ອື່ນຍິ່ງກວ່າ ເປັນສາສດາຂອງເທວະດາແລະມະນຸສທັງຫລາຍ ເປັນຜູ້ເບີກບານແລ້ວ ເປັນຜູ້ຈຳແນກທັມ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັທທິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍວິຣິຍິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ຍ່ອມປຣາຣົພຄວາມພຽນເພື່ອລະອະກຸສົລທັມທັງຫລາຍ ເພື່ອຄວາມເຖິງພ້ອມແຫ່ງກຸສົລທັມທັງຫລາຍ ເປັນຜູ້ມີກຳລັງ ມີຄວາມບາກບັ່ນໝັ້ນຄົງ ບໍ່ປະຖິ້ມທຸຣະໃນກຸສົລທັມທັງຫລາຍ. ອະຣິຍະສາວົກນັ້ນ ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມບໍ່ເກີດຂຶ້ນແຫ່ງອະກຸສົລທັມອັນເປັນບາບທັງຫລາຍທີ່ຍັງບໍ່ເກີດຂຶ້ນ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອລະອະກຸສົລທັມອັນເປັນບາບທັງຫລາຍທີ່ເກີດຂຶ້ນແລ້ວ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມເກີດຂຶ້ນແຫ່ງກຸສົລທັມທັງຫລາຍທີ່ຍັງບໍ່ເກີດຂຶ້ນ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມຕັ້ງຢູ່ ເພື່ອຄວາມບໍ່ເລືອນຫາຍ ເພື່ອຄວາມມີຍິ່ງໆຂຶ້ນໄປ ເພື່ອຄວາມໄພບູລ ເພື່ອຄວາມຈະເຣີນ ເພື່ອຄວາມບໍຣິບູນແຫ່ງກຸສົລທັມທັງຫລາຍທີ່ເກີດຂຶ້ນແລ້ວ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ວິຣິຍິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍສະຕິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີສະຕິ ປະກອບດ້ວຍສະຕິເປັນເຄື່ອງຮັກສາຕົນຢ່າງຍິ່ງ ຣະນຶກເຖິງສິ່ງທີ່ເຄີຍທຳ ຄຳທີ່ເຄີຍເວົ້າແມ່ນແຕ່ນານໄດ້. ອະຣິຍະສາວົກນັ້ນ ພິຈາຣະນາເຫັນກາຍໃນກາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້, ພິຈາຣະນາເຫັນເວທະນາໃນເວທະນາທັງຫລາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສ ໃນໂລກອອກເສຍໄດ້, ພິຈາຣະນາເຫັນຈິຕໃນຈິຕຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້, ພິຈາຣະນາເຫັນທັມໃນທັມທັງຫລາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສະຕິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍສະມາທິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ກະທຳໂວສສັຄຄະໃຫ້ເປັນອາຣົມນ໌ ແລ້ວໄດ້ສະມາທິ ໄດ້ເອກັຄຄະຕາຈິຕ. ອະຣິຍະສາວົກນັ້ນ ສງັດຈາກກາມທັງຫລາຍ ສງັດຈາກອະກຸສົລທັມທັງຫລາຍ ບັນລຸປະຖົມຊານ ມີວິຕົກວິຈາຣ ມີປີຕິແລະສຸຂອັນເກີດແຕ່ວິເວກຢູ່; ເພາະວິຕົກວິຈາຣສງົບຣະງັບໄປ ຍ່ອມບັນລຸທຸຕິຍະຊານ ມີຄວາມຜ່ອງໃສແຫ່ງຈິຕໃນພາຍໃນ ເປັນທັມອັນເອກຜຸດຂຶ້ນ ບໍ່ມີວິຕົກ ບໍ່ມີວິຈາຣ ມີແຕ່ປີຕິແລະສຸຂອັນເກີດແຕ່ສະມາທິຢູ່; ເພາະປີຕິສິ້ນໄປ ເປັນຜູ້ມີອຸເປກຂາ ມີສະຕິສັມປະຊັນຍະ ສເວີຍສຸຂດ້ວຍກາຍ ຍ່ອມບັນລຸຕະຕິຍະຊານ ທີ່ພຣະອະຣິຍະເຈົ້າທັງຫລາຍສັນລະເສີນຜູ້ໄດ້ບັນລຸວ່າ ເປັນຜູ້ມີອຸເປກຂາ ມີສະຕິຢູ່ເປັນສຸຂ; ເພາະລະສຸຂແລະທຸກຂ໌ເສຍໄດ້ ແລະເພາະຄວາມດັບຫາຍໄປແຫ່ງໂສມະນັສແລະໂທມະນັສໃນກາລກ່ອນ ຍ່ອມບັນລຸຈະຕຸຕຖະຊານ ອັນບໍ່ມີທຸກຂ໌ບໍ່ມີສຸຂ ມີແຕ່ອຸເປກຂາເປັນເຫຕໃຫ້ສະຕິບໍຣິສຸທຢູ່. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສະມາທິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍປັນຍິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີປັນຍາ ປະກອບດ້ວຍປັນຍາເຄື່ອງກຳນົດຮູ້ຄວາມເກີດແລະຄວາມດັບອັນເປັນອະຣິຍະ ເປັນເຄື່ອງເຈາະແທງກິເລສໃຫ້ເຖິງຄວາມສິ້ນທຸກຂ໌ໂດຍຊອບ. ອະຣິຍະສາວົກນັ້ນ ຍ່ອມຮູ້ຊັດຕາມຄວາມເປັນຈິງວ່າ ນີ້ທຸກຂ໌, ນີ້ທຸກຂະສະມຸທັຍ, ນີ້ທຸກຂະນິໂຣທ, ນີ້ທຸກຂະນິໂຣທະຄາມິນີປະຕິປະທາ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ປັນຍິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ອິນທຣີຍ໌ ໕ ປະກາຣເປັນຢ່າງນີ້ແລ.

The Buddha's words ອັງຄຸຕຣະນິກາຍ ເອກ-ທຸກ-ຕິກະນິບາຕ ໒໐/໑໒໓-໑໒໕/໔໖໙ Photo by Pijarn Jangsawang form PxHere ພິກຂຸທັງຫລາຍ! ບຸຄຄົລ ໓ ຈຳພວກນີ້ ມີປາກົຕຢູ່ໃນໂລກ, ໓ ຈຳພວກເປັນຢ່າງໃດ? ບຸຄຄົລມີປັນຍາຂວ້ຳ, ບຸຄຄົລມີປັນຍາເຊັ່ນກັບຕັກ, ບຸຄຄົລມີປັນຍາກວ້າງຂວາງ, ພິກຂຸທັງຫລາຍ! ບຸຄຄົລມີປັນຍາຂວ້ຳເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ໝັ່ນໄປວັດເພື່ອຟັງທັມໃນສຳນັກຂອງພິກຂຸສະເໝີ ພິກຂຸຍ່ອມສະແດງທັມອັນງາມໃນເບື້ອງຕົ້ນ ງາມໃນທ່າມກາງ ງາມໃນທີ່ສຸດ ປະກາສພຣົມມະຈັນຍ໌ພ້ອມທັງອັຕຖະ ພ້ອມທັງພະຍັນຊະນະ ບໍຣິສຸທ ບໍຣິບູນສິ້ນເຊິງແກ່ເຂົາ ເຂົານັ່ງເທິງອາສະນະນັ້ນ ຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນບໍ່ໄດ້ ເຖິງລຸກຈາກອາສະນະແລ້ວ ກໍຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນບໍ່ໄດ້ ປຽບເໝືອນໝໍ້ຂວ້ຳ ເຖິງຈະເອົານ້ຳເທລົງທີ່ໝໍ້ນັ້ນ ກໍຍ່ອມເຮ່ຍໄປ ບໍ່ສາມາດຂັງຢູ່ໄດ້ ສັນໃດ, ບຸຄຄົລບາງຄົນໃນໂລກນີ້ກໍສັນນັ້ນເໝືອນກັນ ໝັ່ນໄປວັດເພື່ອຟັງທັມໃນສຳນັກຂອງພິກຂຸສະເໝີ ພິກຂຸຍ່ອມສະແດງທັມອັນງາມໃນເບື້ອງຕົ້ນ ງາມໃນທ່າມກາງ ງາມໃນທີ່ສຸດ ປະກາສພຣົມມະຈັນຍ໌ພ້ອມທັງອັຕຖະ ພ້ອມທັງພະຍັນຊະນະ ບໍຣິສຸທ ບໍຣິບູນສິ້ນເຊິງແກ່ເຂົາ ເຂົານັ່ງເທິງອາສະນະນັ້ນ ຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນບໍ່ໄດ້ ເຖິງລຸກຈາກອາສະນະແລ້ວ ກໍຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນບໍ່ໄດ້. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ບຸຄຄົລມີປັນຍາຂວ້ຳ. ພິກຂຸທັງຫລາຍ! ບຸຄຄົລມີປັນຍາເຊັ່ນກັບຕັກເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ໝັ່ນໄປວັດເພື່ອຟັງທັມໃນສຳນັກຂອງພິກຂຸສະເໝີ ພິກຂຸຍ່ອມສະແດງທັມອັນງາມໃນເບື້ອງຕົ້ນ ງາມໃນທ່າມກາງ ງາມໃນທີ່ສຸດ ປະກາສພຣົມມະຈັນຍ໌ພ້ອມທັງອັຕຖະ ພ້ອມທັງພະຍັນຊະນະ ບໍຣິສຸທ ບໍຣິບູນສິ້ນເຊິງແກ່ເຂົາ ເຂົານັ່ງເທິງອາສະນະນັ້ນ ຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນໄດ້ ຄັນລຸກຈາກອາສະນະແລ້ວ ກໍຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນບໍ່ໄດ້ ປຽບເໝືອນເທິງຕັກຂອງບຸຣຸສມີຂອງຄ້ຽວນານາຊະນິດຄື ງາ ເຂົ້າສານ ຂະໜົມຕົ້ມ ພຸທຣາ ເກື່ອນກາດ ເຂົາລຸກຈາກອາສະນັ້ນ ຍ່ອມກະທຳເຮ່ຍລາດໄປ ເພາະເຜີສະຕິ ສັນໃດ, ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ກໍສັນນັ້ນເໝືອນກັນ ໝັ່ນໄປວັດເພື່ອຟັງທັມໃນສຳນັກຂອງພິກຂຸສະເໝີ ພິກຂຸຍ່ອມສະແດງທັມອັນງາມໃນເບື້ອງຕົ້ນ ງາມໃນທ່າມກາງ ງາມໃນທີ່ສຸດ ປະກາສພຣົມມະຈັນຍ໌ພ້ອມທັງອັຕຖະ ພ້ອມທັງພະຍັນຊະນະ ບໍຣິສຸທ ບໍຣິບູນສິ້ນເຊິງແກ່ເຂົາ ເຂົານັ່ງເທິງອາສະນະນັ້ນ ຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນໄດ້ ຄັນລຸກຈາກອາສະນະແລ້ວ ກໍຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນບໍ່ໄດ້. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ບຸຄຄົລມີປັນຍາເຊັ່ນກັບຕັກ. ພິກຂຸທັງຫລາຍ! ບຸຄຄົລມີປັນຍາກວ້າງຂວາງເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ໝັ່ນໄປວັດເພື່ອຟັງທັມໃນສຳນັກຂອງພິກຂຸສະເໝີ ພິກຂຸຍ່ອມສະແດງທັມອັນງາມໃນເບື້ອງຕົ້ນ ງາມໃນທ່າມກາງ ງາມໃນທີ່ສຸດ ປະກາສພຣົມມະຈັນຍ໌ພ້ອມທັງອັຕຖະ ພ້ອມທັງພະຍັນຊະນະ ບໍຣິສຸທ ບໍຣິບູນສິ້ນເຊິງແກ່ເຂົາ ເຂົານັ່ງເທິງອາສະນະນັ້ນ ຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນໄດ້ ເຖິງລຸກຈາກອາສະນະແລ້ວ ກໍຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນໄດ້ ປຽບເໝືອນໝໍ້ຫງາຍ ເອົານ້ຳເທໃສ່ໄປໃນໝໍ້ນັ້ນ ຍ່ອມຂັງຢູ່ ບໍ່ໄຫລອອກ ສັນໃດ, ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ກໍສັນນັ້ນເໝືອນກັນ ໝັ່ນໄປວັດເພື່ອຟັງທັມໃນສຳນັກຂອງພິກຂຸສະເໝີ ພິກຂຸຍ່ອມສະແດງທັມອັນງາມໃນເບື້ອງຕົ້ນ ງາມໃນທ່າມກາງ ງາມໃນທີ່ສຸດ ປະກາສພຣົມມະຈັນຍ໌ພ້ອມທັງອັຕຖະ ພ້ອມທັງພະຍັນຊະນະ ບໍຣິສຸທ ບໍຣິບູນສິ້ນເຊິງແກ່ເຂົາ ເຂົານັ່ງເທິງອາສະນະນັ້ນ ຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນໄດ້ ເຖິງລຸກຈາກອາສະນະແລ້ວ ກໍຈຳເບື້ອງຕົ້ນ ທ່າມກາງ ທີ່ສຸດຂອງກະຖານັ້ນໄດ້. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ບຸຄຄົລມີປັນຍາກວ້າງຂວາງ. ພິກຂຸທັງຫລາຍ! ບຸຄຄົລ ໓ ຈຳພວກນີ້ແລ ມີປາກົຕຢູ່ໃນໂລກ. ບຸຣຸສມີປັນຍາຂວ້ຳ ເປັນຄົນໂງ່ເຂົາ ໄຮ້ປັນຍາເປັນເຄື່ອງພິຈາຣະນາ ບຸຣຸສເຊັ່ນນັ້ນເຖິງຈະໝັ່ນໄປໃນສຳນັກຂອງພິກຂຸສະເໝີ ກໍບໍ່ສາມາດຈະເລົ່າຮຽນເບື້ອງຕົ້ນ ທ່າມກາງແລະທີ່ສຸດຂອງກະຖາໄດ້ ເພາະເຂົາບໍ່ມີປັນຍາ ບຸຣຸສມີປັນຍາເໝືອນຕັກ ເຮົາກ່າວວ່າດີກວ່າບຸຣຸສມີປັນຍາຂວ້ຳ ບຸຣຸສເຊັ່ນນັ້ນເຖິງຈະໝັ່ນໄປໃນສຳນັກຂອງພິກຂຸສະເໝີ ນັ່ງເທິງອາສະນະນັ້ນ ຮຽນເບື້ອງຕົ້ນ ທ່າມກາງແລະທີ່ສຸດຂອງກະຖາໄດ້ ຄັນລຸກມາແລ້ວ ກຳນົດຈົດຈຳພະຍັນຊະນະບໍ່ໄດ້ ເພາະພະຍັນຊະນະທີ່ເຂົາຮຽນແລ້ວເລິເລືອນໄປ. ສ່ວນບຸຣຸສມີປັນຍາກວ້າງຂວາງ ເຮົາກ່າວວ່າດີກວ່າບຸຣຸສທີ່ມີປັນຍາເໝືອນຕັກ ບຸຣຸສເຊັ່ນນັ້ນ ໄປໃນສຳນັກຂອງພິກຂຸສະເໝີ ນັ່ງເທິງອາສະນະນັ້ນ ເລົ່າຮຽນເບື້ອງຕົ້ນ ທ່າມກາງ ແລະທີ່ສຸດຂອງກະຖາໄດ້ ແລ້ວຈຳພະຍັນຊະນະໄວ້ ເປັນຄົນມີຄວາມດຳຣິປະເສີດສຸດ ມີໃຈບໍ່ສົງສັຍ ປະຕິບັຕທັມສົມຄວນແກ່ທັມ ຍ່ອມກະທຳທີ່ສຸດແຫ່ງທຸກຂ໌ໄດ້.

The Buddha's words ສູຕທີ ໑ ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໒໑໔/໘໕໘ ພິກຂຸທັງຫລາຍ ອິນທຣີຍ໌ ໕ ປະກາຣນີ້; ໕ ປະກາຣເປັນຢ່າງໃດ? ຄື ສັທທິນທຣີຍ໌ ວິຣິຍິນທຣີຍ໌ ສະຕິນທຣີຍ໌ ສະມາທິນທຣີຍ໌ ປັນຍິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍສັທທິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີສັທທາ ເຊື່ອໃນພຣະປັນຍາເຄື່ອງຕຣັສຮູ້ຂອງຕະຖາຄົຕວ່າ ເພາະເຫຕຢ່າງນີ້ໆ ພຣະຜູ້ມີພຣະພາຄພຣະອົງຄ໌ນັ້ນ ເປັນພຣະອະຣະຫັນຕ໌ ຕຣັສຮູ້ເອງໂດຍຊອບ ເຖິງພ້ອມດ້ວຍວິຊຊາແລະຈະຣະນະ ສະເດັຈໄປດີແລ້ວ ຊົງຮູ້ແຈ້ງໂລກ ເປັນສາຣະຖີຝຶກບຸຣຸສທີ່ຄວນຝຶກບໍ່ມີຜູ້ອື່ນຍິ່ງກວ່າ ເປັນສາສດາຂອງເທວະດາແລະມະນຸສທັງຫລາຍ ເປັນຜູ້ເບີກບານແລ້ວ ເປັນຜູ້ຈຳແນກທັມ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັທທິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍວິຣິຍິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ຍ່ອມປຣາຣົພຄວາມພຽນເພື່ອລະອະກຸສົລທັມທັງຫລາຍ ເພື່ອຄວາມເຖິງພ້ອມແຫ່ງກຸສົລທັມທັງຫລາຍ ເປັນຜູ້ມີກຳລັງ ມີຄວາມບາກບັ່ນໝັ້ນຄົງ ບໍ່ປະຖິ້ມທຸຣະໃນກຸສົລທັມທັງຫລາຍ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ວິຣິຍິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍສະຕິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີສະຕິ ປະກອບດ້ວຍສະຕິເປັນເຄື່ອງຮັກສາຕົນຢ່າງຍິ່ງ ຣະນຶກເຖິງສິ່ງທີ່ເຄີຍທຳ ຄຳທີ່ເຄີຍເວົ້າແມ່ນແຕ່ນານໄດ້. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສະຕິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍສະມາທິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ກະທຳໂວສສັຄຄະໃຫ້ເປັນອາຣົມນ໌ ແລ້ວໄດ້ສະມາທິ ໄດ້ເອກັຄຄະຕາຈິຕ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສະມາທິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ກໍປັນຍິນທຣີຍ໌ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີປັນຍາ ປະກອບດ້ວຍປັນຍາເຄື່ອງກຳນົດຮູ້ຄວາມເກີດແລະຄວາມດັບອັນເປັນອະຣິຍະ ເປັນເຄື່ອງເຈາະແທງກິເລສໃຫ້ເຖິງຄວາມສິ້ນທຸກຂ໌ໂດຍຊອບ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ປັນຍິນທຣີຍ໌. ພິກຂຸທັງຫລາຍ ອິນທຣີຍ໌ ໕ ປະກາຣເປັນຢ່າງນີ້ແລ.

The Buddha's Words Patilīnasutta AN 4.38 https://suttacentral.net/an4.38 Photo by form PxHere “Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back. “And how, bhikkhus, has a bhikkhu dispelled personal truths? Here, whatever ordinary personal truths may be held by ordinary ascetics and brahmins—that is, ‘The world is eternal’ or ‘The world is not eternal’; ‘The world is finite’ or ‘The world is infinite’; ‘The soul and the body are the same’ or ‘The soul is one thing, the body another’; ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death’—a bhikkhu has discarded and dispelled them all, given them up, rejected them, let go of them, abandoned and relinquished them. It is in this way that a bhikkhu has dispelled personal truths. “And how has a bhikkhu totally renounced seeking? Here, a bhikkhu has abandoned the search for sensual pleasures and the search for existence and has allayed the search for a spiritual life. It is in this way that a bhikkhu has totally renounced seeking. “And how has a bhikkhu tranquilized bodily activity? Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has tranquilized bodily activity. “And how has a bhikkhu drawn back? Here, a bhikkhu has abandoned the conceit ‘I am,’ cut it off at the root, made it like a palm stump, obliterated it so that it is no longer subject to future arising. It is in this way that a bhikkhu has drawn back. “Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back.” Seeking for sense pleasures, seeking for existence, seeking for a spiritual life; the tight grasp “Such is the truth,” viewpoints that are swellings: for one entirely detached from lust, liberated by the destruction of craving, such seeking has been relinquished, and viewpoints are uprooted. That peaceful, mindful bhikkhu, tranquil, undefeated, enlightened by breaking through conceit, is called “one who has drawn back.”

The Buddha's Words Pariyāyasutta SN 46.52 https://suttacentral.net/sn46.52 Photo by countermarch form PxHere 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, is there a method of exposition by means of which the five hindrances become ten, and the seven factors of enlightenment become fourteen?’ 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. i. The five become ten “And what, bhikkhus, is the method of exposition by means of which the five hindrances become ten? “Whatever sensual desire there is for the internal is a hindrance; whatever sensual desire there is for the external is also a hindrance. Thus what is spoken of concisely as the hindrance of sensual desire becomes, by this method of exposition, twofold. “Whatever ill will there is towards the internal is a hindrance; whatever ill will there is towards the external is also a hindrance. Thus what is spoken of concisely as the hindrance of ill will becomes, by this method of exposition, twofold. “Whatever sloth there is, is a hindrance; whatever torpor there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of sloth and torpor becomes, by this method of exposition, twofold. “Whatever restlessness there is, is a hindrance; whatever remorse there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of restlessness and remorse becomes, by this method of exposition, twofold. “Whatever doubt there is about the internal is a hindrance; whatever doubt there is about the external is also a hindrance. Thus what is spoken of concisely as the hindrance of doubt becomes, by this method of exposition, twofold. ii. The seven become fourteen “And what, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen? “Whatever mindfulness there is of things internal is the enlightenment factor of mindfulness; whatever mindfulness there is of things external is also the enlightenment factor of mindfulness. Thus what is spoken of concisely as the enlightenment factor of mindfulness becomes, by this method of exposition, twofold. “Whenever one discriminates things internally with wisdom, examines them, makes an investigation of them, that is the enlightenment factor of discrimination of states; whenever one discriminates things externally with wisdom, examines them, makes an investigation of them, that is also the enlightenment factor of discrimination of states. Thus what is spoken of concisely as the enlightenment factor of discrimination of states becomes, by this method of exposition, twofold. “Whatever bodily energy there is, is the enlightenment factor of energy; whatever mental energy there is, is also the enlightenment factor of energy. Thus what is spoken of concisely as the enlightenment factor of energy becomes, by this method of exposition, twofold. “Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; whatever rapture there is without thought and examination is also the enlightenment factor of rapture. Thus what is spoken of concisely as the enlightenment factor of rapture becomes, by this method of exposition, twofold. “Whatever tranquillity of body there is, is the enlightenment factor of tranquillity; whatever tranquillity of mind there is, is also the enlightenment factor of tranquillity. Thus what is spoken of concisely as the enlightenment factor of tranquillity becomes, by this method of exposition, twofold. “Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; whatever concentration there is without thought and examination is also the enlightenment factor of concentration. Thus what is spoken of concisely as the enlightenment factor of concentration becomes, by this method of exposition, twofold. “Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity; whatever equanimity there is regarding things external is also the enlightenment factor of equanimity. Thus what is spoken of concisely as the enlightenment factor of equanimity becomes, by this method of exposition, twofold. “This, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen.”

The Buddha's Words ສັງຍຸຕຕະນິກາຍ ສະຄາຖະວັຄ ໑໕/໑໑໖-໑໑໙/໓໙໓-໓໙໘ Photo by Dulana Kodithuwakku on Unsplash ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ເຂຕພຣະນະຄອຣສາວັຕຖີ. ຄັ້ງນັ້ນແລ ພຣະເຈົ້າປະເສນທິໂກສົລສະເດັຈເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຄັນແລ້ວຊົງຖວາຍອະພິວາທພຣະຜູ້ມີພຣະພາຄ ແລ້ວໄດ້ປະທັບນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ. ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສກັບພຣະເຈົ້າປະເສນທິໂກສົລຜູ້ປະທັບນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງວ່າ: ມະຫາຣາຊ! ບຸຄຄົລ ໔ ຈຳພວກນີ້ ມີປາກົຕຢູ່ໃນໂລກ, ໔ ຈຳພວກເປັນຢ່າງໃດ? ບຸຄຄົລຜູ້ມືດມາແລ້ວ ມືດຕໍ່ໄປ, ບຸຄຄົລຜູ້ມືດມາແລ້ວ ກັບສວ່າງໄປ, ບຸຄຄົລຜູ້ສວ່າງມາແລ້ວ ກັບມືດໄປ, ບຸຄຄົລຜູ້ສວ່າງມາແລ້ວ ສວ່າງຕໍ່ໄປ. ມະຫາຣາຊ! ບຸຄຄົລຜູ້ມືດມາແລ້ວມືດຕໍ່ໄປເປັນຢ່າງໃດ? ມະຫາຣາຊ! ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ເກີດໃນຕະກຸລຕ່ຳ ຄືໃນຕະກຸລຈັນທາລ ໃນຕະກຸລຈັກສານ ໃນຕະກຸລພານ ໃນຕະກຸລຊ່າງຣົຖ ຫລືໃນຕະກຸລຄົນເທຂີ້ເຫຍື່ອ ເຊິ່ງຂັດສົນ ມີເຂົ້ານ້ຳ ໂພຊະນາຫາຣໜ້ອຍ ມີອາຊີພຝືດເຄືອງ ເປັນຕະກຸລທີ່ຫາອາຫາຣແລະເຄື່ອງນຸ່ງຫົ່ມໄດ້ໂດຍຍາກ ແລະເຂົາເປັນຄົນມີຜິວພັນຊາມ ບໍ່ໜ້າເບິ່ງ ບໍ່ໜ້າຊົມ ເຕ້ຍຄ່ອມ ມີອາພາທຫລາຍ ເປັນຄົນຕາບອດ ເປັນງ້ອຍ ເປັນຄົນກະຈອກຫລືເປັນຄົນເປ້ຍລ່ອຍ ມັກຫາເຂົ້ານ້ຳ ຜ້າ ຍານພາຫະນະ ດອກໄມ້ ຂອງຫອມ ເຄື່ອງລູບທາ ທີ່ນອນ ທີ່ຢູ່ອາສັຍ ແລະປະທີປໂຄມໄຟບໍ່ຄ່ອຍໄດ້ ເຂົາຊ້ຳປະພຶຕກາຍທຸຈະຣິຕ ວະຈີທຸຈະຣິຕ ມະໂນທຸຈະຣິຕ ຄັນເຂົາປະພຶຕກາຍທຸຈະຣິຕ ວະຈີທຸຈະຣິຕ ມະໂນທຸຈະຣິຕແລ້ວ ເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງອະບາຍ ທຸຄະຕິ ວິນິບາຕ ນະຣົກ. ມະຫາຣາຊ! ປຽບເໝືອນບຸຣຸສໄປຈາກຄວາມມືດທຶບສູ່ຄວາມມືດທຶບ ຫລືໄປຈາກຄວາມມືດມົວສູ່ຄວາມມືດມົວ ຫລືໄປຈາກໂລຫິຕອັນມີມົລທິນສູ່ໂລຫິຕອັນມີມົລທິນ ສັນໃດ, ມະຫາຣາຊ ຕະຖາຄົຕກ່າວບຸຄຄົລນີ້ມີອຸປະມັຍສັນນັ້ນ. ມະຫາຣາຊ ບຸຄຄົລຜູ້ມືດມາແລ້ວມືດຕໍ່ໄປເປັນຢ່າງນີ້ແລ. ມະຫາຣາຊ! ບຸຄຄົລຜູ້ມືດມາແລ້ວກັບສວ່າງໄປເປັນຢ່າງໃດ? ມະຫາຣາຊ! ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ເກີດໃນຕະກຸລຕ່ຳ ຄືໃນຕະກຸລຈັນທາລ ໃນຕະກຸລຈັກສານ ໃນຕະກຸລພານ ໃນຕະກຸລຊ່າງຣົຖ ຫລືໃນຕະກຸລຄົນເທຂີ້ເຫຍື່ອ ເຊິ່ງຂັດສົນ ມີເຂົ້ານ້ຳ ໂພຊະນາຫາຣໜ້ອຍ ມີອາຊີພຝືດເຄືອງ ເປັນຕະກຸລທີ່ຫາອາຫາຣແລະເຄື່ອງນຸ່ງຫົ່ມໄດ້ໂດຍຍາກ ແລະເຂົາເປັນຄົນມີຜິວພັນຊາມ ບໍ່ໜ້າເບິ່ງ ບໍ່ໜ້າຊົມ ເຕ້ຍຄ່ອມ ມີອາພາທຫລາຍ ເປັນຄົນຕາບອດ ເປັນງ້ອຍ ເປັນຄົນກະຈອກຫລືເປັນຄົນເປ້ຍລ່ອຍ ມັກຫາເຂົ້ານ້ຳ ຜ້າ ຍານພາຫະນະ ດອກໄມ້ ຂອງຫອມ ເຄື່ອງລູບທາ ທີ່ນອນ ທີ່ຢູ່ອາສັຍ ແລະປະທີປໂຄມໄຟບໍ່ຄ່ອຍໄດ້ ແຕ່ເຂົາປະພຶຕກາຍສຸຈະຣິຕ ວະຈີສຸຈະຣິຕ ມະໂນສຸຈະຣິຕ ຄັນເຂົາປະພຶຕກາຍສຸຈະຣິຕ ວະຈີສຸຈະຣິຕ ມະໂນສຸຈະຣິຕແລ້ວ ເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງສຸຄະຕິໂລກສວັນ. ມະຫາຣາຊ! ປຽບເໝືອນບຸຣຸສຂຶ້ນຈາກແຜ່ນດິນສູ່ບັລລັງກ໌ ຫລືຂຶ້ນຈາກບັລລັງກ໌ສູ່ຫລັງມ້າ ຫລືຂຶ້ນຈາກຫລັງມ້າສູ່ຄໍຊ້າງ ຫລືຂຶ້ນຈາກຄໍຊ້າງສູ່ປາສາທ ສັນໃດ, ມະຫາຣາຊ ຕະຖາຄົຕກ່າວບຸຄຄົລນີ້ມີອຸປະມັຍສັນນັ້ນ. ມະຫາຣາຊ ບຸຄຄົລຜູ້ມືດມາແລ້ວກັບສວ່າງໄປເປັນຢ່າງນີ້ແລ. ມະຫາຣາຊ! ບຸຄຄົລຜູ້ສວ່າງມາແລ້ວກັບມືດໄປເປັນຢ່າງໃດ? ມະຫາຣາຊ! ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ເກີດໃນຕະກຸລສູງ ຄືໃນຕະກຸລຂັຕຕິຍະມະຫາສາລ ຫລືໃນຕະກຸລພຣາມນ໌ມະຫາສາລ ຫລືໃນຕະກຸລຄະຫະບໍດີມະຫາສາລ ຮັ່ງມີ ມີຊັພຍ໌ຫລາຍ ມີໂພຄະສົມບັຕຫລາຍ ມີຄຳແລະເງິນມາກມາຍ ມີຂອງໃຊ້ໜ້າປຶ້ມໃຈມາກມາຍ ມີຊັພຍ໌ຄືເຂົ້າເປືອກມາກມາຍ ແລະເຂົາເປັນຄົນມີຣູປງາມ ໜ້າເບິ່ງໜ້າຊົມ ປະກອບດ້ວຍຄວາມງາມແຫ່ງຜິວພັນເປັນຢ້ຽມ ມັກຫາເຂົ້ານ້ຳ ຜ້າ ຍານພາຫະນະ ດອກໄມ້ ຂອງຫອມ ເຄື່ອງລູບທາ ທີ່ນອນ ທີ່ຢູ່ອາສັຍ ແລະປະທີປໂຄມໄດ້ສະດວກ ແຕ່ເຂົາກັບປະພຶຕກາຍທຸຈະຣິຕ ວະຈີທຸຈະຣິຕ ມະໂນທຸຈະຣິຕ ຄັນເຂົາປະພຶຕກາຍທຸຈະຣິຕ ວະຈີທຸຈະຣິຕ ມະໂນທຸຈະຣິຕແລ້ວ ເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງອະບາຍ ທຸຄະຕິ ວິນິບາຕ ນະຣົກ. ມະຫາຣາຊ! ປຽບເໝືອນບຸຣຸສລົງຈາກປາສາທສູ່ຄໍຊ້າງ ຫລືລົງຈາກຄໍຊ້າງສູ່ຫລັງມ້າ ຫລືລົງຈາກຫລັງມ້າສູ່ບັລລັງກ໌ ຫລືລົງຈາກບັລລັງກ໌ສູ່ແຜ່ນດິນ ຫລືຈາກພື້ນດິນເຂົ້າໄປສູ່ທີ່ມືດ ສັນໃດ, ມະຫາຣາຊ ຕະຖາຄົຕກ່າວບຸຄຄົລນີ້ມີອຸປະມັຍສັນນັ້ນ. ມະຫາຣາຊ ບຸຄຄົລຜູ້ສວ່າງມາແລ້ວກັບມືດໄປເປັນຢ່າງນີ້ແລ. ມະຫາຣາຊ! ບຸຄຄົລຜູ້ສວ່າງມາແລ້ວສວ່າງຕໍ່ໄປເປັນຢ່າງໃດ? ມະຫາຣາຊ! ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ເກີດໃນຕະກຸລສູງ ຄືໃນຕະກຸລຂັຕຕິຍະມະຫາສາລ ຫລືໃນຕະກຸລພຣາມນ໌ມະຫາສາລ ຫລືໃນຕະກຸລຄະຫະບໍດີມະຫາສາລ ຮັ່ງມີ ມີຊັພຍ໌ຫລາຍ ມີໂພຄະສົມບັຕຫລາຍ ມີຄຳແລະເງິນມາກມາຍ ມີຂອງໃຊ້ໜ້າປຶ້ມໃຈມາກມາຍ ມີຊັພຍ໌ຄືເຂົ້າເປືອກມາກມາຍ ແລະເຂົາເປັນຄົນມີຣູປງາມ ໜ້າເບິ່ງໜ້າຊົມ ປະກອບດ້ວຍຄວາມງາມແຫ່ງຜິວພັນເປັນຢ້ຽມ ມັກຫາເຂົ້ານ້ຳ ຜ້າ ຍານພາຫະນະ ດອກໄມ້ ຂອງຫອມ ເຄື່ອງລູບທາ ທີ່ນອນ ທີ່ຢູ່ອາສັຍ ແລະປະທີປໂຄມໄດ້ສະດວກ ແລະເຂົາປະພຶຕກາຍສຸຈະຣິຕ ວະຈີສຸຈະຣິຕ ມະໂນສຸຈະຣິຕ ຄັນເຂົາປະພຶຕກາຍສຸຈະຣິຕ ວະຈີສຸຈະຣິຕ ມະໂນສຸຈະຣິຕແລ້ວ ເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງສຸຄະຕິໂລກສວັນ. ມະຫາຣາຊ! ປຽບເໝືອນບຸຣຸສກ້າວໄປດ້ວຍດີຈາກບັລລັງກ໌ສູ່ບັລລັງກ໌ ຫລືກ້າວໄປດ້ວຍດີຈາກຫລັງມ້າສູ່ຫລັງມ້າ ຫລືກ້າວໄປດ້ວຍດີຈາກຄໍຊ້າງສູ່ຄໍຊ້າງ ຫລືກ້າວໄປດ້ວຍດີຈາກປາສາທສູ່ປາສາທ ສັນໃດ, ມະຫາຣາຊ ຕະຖາຄົຕກ່າວບຸຄຄົລນີ້ມີອຸປະມັຍສັນນັ້ນ. ມະຫາຣາຊ ບຸຄຄົລຜູ້ສວ່າງມາແລ້ວສວ່າງຕໍ່ໄປເປັນຢ່າງນີ້ແລ. ມະຫາຣາຊ! ບຸຄຄົລ ໔ ຈຳພວກນີ້ແລ ມີປາກົຕຢູ່ໃນໂລກ. ພຣະຜູ້ມີພຣະພາຄຜູ້ສຸຄົຕສາສດາຄັນໄດ້ຕຣັສໄວຍາກອນພາສິຕນີ້ຈົບລົງແລ້ວ ຈຶ່ງໄດ້ຕຣັສຄາຖາປະພັນຕໍ່ໄປອີກວ່າ: ມະຫາຣາຊ! ບຸຣຸສເຂັນໃຈບໍ່ມີສັທທາ ເປັນຄົນຕຣະໜີ່ໜຽວແໜ້ນ ມີຄວາມດຳຣິຊົ່ວ ເປັນມິຈສາທິຕຖິ ບໍ່ມີຄວາມເອື້ອເຟື້ອ ຍ່ອມດ່າ ຍ່ອມບໍຣິພາສສະມະນະຫລືພຣາມນ໌ ຫລືວະນິພົກອື່ນໆ ເຂົາເປັນຄົນບໍ່ມີປະໂຍຊນ໌ ເປັນຄົນມັກຄຽດ ຍ່ອມຫ້າມຄົນທີ່ກຳລັງໃຫ້ໂພຊະນາຫາຣແກ່ຄົນທີ່ຂໍ. ດູກ່ອນມະຫາຣາຊຜູ້ເປັນໃຫຍ່ໃນປະຊາຣາຊ ຄົນເຊັ່ນນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງນະຣົກອັນຮ້າຍກາດ ນີ້ຊື່ວ່າ ເປັນຜູ້ມືດມາແລ້ວຈັກມືດຕໍ່ໄປ. ມະຫາຣາຊ! ບຸຣຸສເຂັນໃຈ ເປັນຄົນມີສັທທາ ບໍ່ມີມັຈສະຣິຍະ ເຂົາມີຄວາມດຳຣິອັນປະເສີດ ມີໃຈບໍ່ຟຸ້ງຊ່ານ ຍ່ອມໃຫ້ທານ ຍ່ອມລຸກຮັບສະມະນະຫລືພຣາມນ໌ ຫລືວະນິພົກອື່ນໆ ຍ່ອມສຶກສາໃນຈັນຍາອັນຮຽບຮ້ອຍ ຍ່ອມບໍ່ຫ້າມຄົນທີ່ກຳລັງໃຫ້ໂພຊະນາຫາຣແກ່ຄົນທີ່ຂໍ. ດູກ່ອນມະຫາຣາຊຜູ້ເປັນໃຫຍ່ໃນປະຊາຣາຊ ຄົນເຊັ່ນນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງໄຕຣທິພສະຖານ ນີ້ຊື່ວ່າ ເປັນຜູ້ມືດມາແລ້ວກັບສວ່າງໄປ. ມະຫາຣາຊ! ບຸຣຸສເຖິງຈະຮັ່ງມີ ແຕ່ບໍ່ມີສັທທາ ເປັນຄົນຕຣະໜີ່ໜຽວແໜ້ນ ມີຄວາມດຳຣິຊົ່ວ ເປັນມິຈສາທິຕຖິ ບໍ່ມີຄວາມເອື້ອເຟື້ອ ຍ່ອມດ່າ ຍ່ອມບໍຣິພາສສະມະນະຫລືພຣາມນ໌ ຫລືວະນິພົກອື່ນໆ ເຂົາເປັນຄົນບໍ່ມີປະໂຍຊນ໌ ເປັນຄົນມັກຄຽດ ຍ່ອມຫ້າມຄົນທີ່ກຳລັງໃຫ້ໂພຊະນາຫາຣແກ່ຄົນທີ່ຂໍ. ດູກ່ອນມະຫາຣາຊຜູ້ເປັນໃຫຍ່ໃນປະຊາຣາຊ ຄົນເຊັ່ນນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງນະຣົກອັນຮ້າຍກາດ ນີ້ຊື່ວ່າ ເປັນຜູ້ສວ່າງມາແລ້ວກັບມືດໄປ. ມະຫາຣາຊ! ບຸຣຸສຮັ່ງມີ ເປັນຄົນມີສັທທາ ບໍ່ມີມັຈສະຣິຍະ ເຂົາມີຄວາມດຳຣິອັນປະເສີດ ມີໃຈບໍ່ຟຸ້ງຊ່ານ ຍ່ອມໃຫ້ທານ ຍ່ອມລຸກຮັບສະມະນະຫລືພຣາມນ໌ ຫລືວະນິພົກອື່ນໆ ຍ່ອມສຶກສາໃນຈັນຍາອັນຮຽບຮ້ອຍ ຍ່ອມບໍ່ຫ້າມຄົນທີ່ກຳລັງໃຫ້ໂພຊະນາຫາຣແກ່ຄົນທີ່ຂໍ. ດູກ່ອນມະຫາຣາຊຜູ້ເປັນໃຫຍ່ໃນປະຊາຣາຊ ຄົນເຊັ່ນນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງໄຕຣທິພສະຖານ ນີ້ຊື່ວ່າ ເປັນຜູ້ສວ່າງມາແລ້ວກັບສວ່າງຕໍ່ໄປ.

ພິກຂຸທັງຫລາຍ! ພວກເຈົ້າທັງຫລາຍຈົ່ງມີຈິຕຕັ້ງໝັ້ນດ້ວຍດີໃນສະຕິປັຕຖານ ໔ ຢູ່ເຖີດ ຢ່າມີຈິຕບໍ່ຕັ້ງໝັ້ນຢູ່ເລີຍ ອະມະຕະຈະມີແກ່ພວກເຈົ້າທັງຫລາຍ. ສະຕິປັຕຖານ ໔ ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ຍ່ອມພິຈາຣະນາເຫັນກາຍໃນກາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້; ຍ່ອມພິຈາຣະນາເຫັນເວທະນາໃນເວທະນາທັງຫລາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້; ຍ່ອມພິຈາຣະນາເຫັນຈິຕໃນຈິຕຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້; ຍ່ອມພິຈາຣະນາເຫັນທັມໃນທັມທັງຫລາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້. ພິກຂຸທັງຫລາຍ! ພວກເຈົ້າທັງຫລາຍຈົ່ງມີຈິຕຕັ້ງໝັ້ນດ້ວຍດີໃນສະຕິປັຕຖານ ໔ ເຫລົ່ານີ້ຢູ່ເຖີດ ຢ່າມີຈິຕບໍ່ຕັ້ງໝັ້ນຢູ່ເລີຍ ອະມະຕະຈະມີແກ່ພວກເຈົ້າທັງຫລາຍ. ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໒໐໓/໘໑໘

The Buddha's Words Parinibbānasutta SN 6.15 https://suttacentral.net/sn6.15 At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment. Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’” These were the Realized One’s last words. Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling. Then he emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished. When the Buddha became fully extinguished, along with the full extinguishment, Brahmā Sahampati recited this verse: “All creatures in this world must lay down this bag of bones. For even a Teacher such as this, unrivaled in the world, the Realized One, attained to power, the Buddha became fully extinguished.” When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse: “Oh! Conditions are impermanent, their nature is to rise and fall; having arisen, they cease; their stilling is true bliss.” When the Buddha became fully extinguished, Venerable Ānanda recited this verse: “Then there was terror! Then they had goosebumps! When the Buddha, endowed with all fine qualities, became fully extinguished.” When the Buddha became fully extinguished, Venerable Anuruddha recited this verse: “There was no more breathing for the poised one of steady heart. Imperturbable, committed to peace, the Clear-eyed One became fully extinguished. He put up with painful feelings without flinching. The liberation of his heart was like the extinguishing of a lamp.”

The Buddha's Words Subhūtisutta AN 11.14 https://suttacentral.net/an11.14 Development of Concentration Book And then Venerable Subhūti together with the mendicant Saddha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Subhūti, what is the name of this mendicant?” “Sir, the name of this mendicant is Saddha. He is the son of the layman Sudatta, and has gone forth out of faith from the lay life to homelessness.” “Well, I hope this mendicant Saddha exhibits the outcomes of faith.” “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha to speak on the outcomes of faith. Now I will find out whether or not this mendicant Saddha exhibits the outcomes of faith.” “Well then, Subhūti, listen and apply your mind well, I will speak.” “Yes, sir,” Subhūti replied. The Buddha said this: “Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. When a mendicant is ethical, this is an outcome of faith. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. When a mendicant is learned, this is an outcome of faith. Furthermore, a mendicant has good friends, companions, and associates. When a mendicant has good friends, this is an outcome of faith. Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. When a mendicant is easy to admonish, this is an outcome of faith. Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. When a mendicant is deft and tireless in a diverse spectrum of duties, this is an outcome of faith. Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. When a mendicant loves the teachings, this is an outcome of faith. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. When a mendicant is energetic, this is an outcome of faith. Furthermore, a mendicant gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. When a mendicant gets the four absorptions, this is an outcome of faith. Furthermore, a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. When a mendicant recollects many kinds of past lives, this is an outcome of faith. Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. When a mendicant has clairvoyance that is purified and superhuman, this is an outcome of faith. Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. When a mendicant has ended the defilements, this is an outcome of faith.” When he said this, Venerable Subhūti said to the Buddha: “Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them. This mendicant is ethical … This mendicant is learned … This mendicant has good friends … This mendicant is easy to admonish … This mendicant is deft and tireless in a diverse spectrum of duties … This mendicant loves the teachings … This mendicant is energetic … This mendicant gets the four absorptions … This mendicant recollects their many kinds of past lives … This mendicant has clairvoyance that is purified and surpasses the human … This mendicant has ended the defilements … The outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.” “Good, good, Subhūti! So, Subhūti, you should live together with this mendicant Saddha. And when you want to see the Realized One, you should come together with him.”

The Buddha's Words Anuttariyasutta AN 6.30 https://suttacentral.net/an6.30 Reading the Buddha's Words “Bhikkhus, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. And what is the unsurpassable seeing? Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. There is such a seeing, I don’t deny it. That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. This is called the unsurpassable seeing. Such is the unsurpassable seeing. But what of the unsurpassable hearing? Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. There is such a hearing, I don’t deny it. That hearing … doesn’t lead to extinguishment. The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. … This is called the unsurpassable hearing. Such is the unsurpassable seeing and hearing. But what of the unsurpassable acquisition? Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. There is such an acquisition, I don’t deny it. That acquisition … doesn’t lead to extinguishment. The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. … This is called the unsurpassable acquisition. Such is the unsurpassable seeing, hearing, and acquisition. But what of the unsurpassable training? Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. There is such a training, I don’t deny it. That training … doesn’t lead to extinguishment. The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. … This is called the unsurpassable training. Such is the unsurpassable seeing, hearing, acquisition, and training. But what of the unsurpassable service? Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. There is such service, I don’t deny it. That service … doesn’t lead to extinguishment. The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … This is called the unsurpassable service. Such is the unsurpassable seeing, listening, acquisition, training, and service. But what of the unsurpassable recollection? Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. There is such recollection, I don’t deny it. That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. … This is called the unsurpassable recollection. These are the six unsurpassable things. They’ve gained the unsurpassed seeing, the unsurpassed hearing, and the unsurpassable acquisition. They enjoy the unsurpassable training and serve with care. Then they develop recollection connected with seclusion, which is safe, and leads to the deathless. They rejoice in diligence, alert and ethically restrained. And in time they arrive at the place where suffering ceases.”

The Buddha's Words Sakkāyasutta SN 22.105 https://suttacentral.net/sn22.105 Photo by Florian Krumm on Unsplash At Sāvatthī. “Mendicants, I will teach you identity, the origin of identity, the cessation of identity, and the practice that leads to the cessation of identity. Listen … And what is identity? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called identity. And what is the origin of identity? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. This is called the origin of identity. And what is the cessation of identity? It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of identity. And what is the practice that leads to the cessation of identity? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the practice that leads to the cessation of identity.”