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The Buddha's Words Akusalamūlasutta AN 3.69 https://suttacentral.net/an3.69 Photo by Jon Li from pexels.com “Mendicants, there are these three unskillful roots. What three? Greed, hate, and delusion. Greed is a root of the unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed. Hate is a root of the unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful. When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate. Delusion is a root of the unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful. When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion. Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training. Why is this? This person causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they’re scornful and admit nothing. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training. Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place. Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. It would fall to ruin and disaster. In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place. These are the three unskillful roots. There are these three skillful roots. What three? Contentment, love, and understanding. Contentment is a root of the skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful. When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment. Love is a root of the skillful. When a loving person chooses to act by way of body, speech, or mind, that too is skillful. When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love. Understanding is a root of the skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful. When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding. Such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training. Why is this? This person doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they admit it and aren’t scornful. When someone makes a baseless criticism, they make an effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training. For such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life. Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. Then along comes a person with a spade and basket. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream. In the same way, for such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life. These are the three skillful roots.”

The Buddha's Words Aniccasaññāsutta SN 22.102 https://suttacentral.net/sn22.102 Photo by form PxHere At Savatthi. “Bhikkhus, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, in the autumn a ploughman ploughing with a great ploughshare cuts through all the rootlets as he ploughs, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, a rush-cutter would cut down a rush, grab it by the top, and shake it down and shake it out and thump it about, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, when the stalk of a bunch of mangoes has been cut, all the mangoes attached to the stalk follow along with it, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, all the rafters of a house with a peaked roof lead to the roof peak, slope towards the roof peak, and converge upon the roof peak, and the roof peak is declared to be their chief, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, among fragrant roots, black orris is declared to be their chief, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, among fragrant heartwoods, red sandalwood is declared to be their chief, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, among fragrant flowers, jasmine is declared to be their chief, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared to be their chief, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “Just as, bhikkhus, in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ “And how, bhikkhus, is the perception of impermanence developed and cultivated so that it eliminates all sensual lust, eliminates all lust for existence, eliminates all ignorance, and uproots all conceit ‘I am’? ‘Such is form, such its origin, such its passing away; such is feeling … such is perception … such are volitional formations … such is consciousness, such its origin, such its passing away’: that is how the perception of impermanence is developed and cultivated so that it eliminates all sensual lust, eliminates all lust for existence, eliminates all ignorance, and uproots all conceit ‘I am.’”

The Buddha's Words Satisutta SN 47.2 https://suttacentral.net/sn47.2 Photo by Thomas Oxford on Unsplash On one occasion the Blessed One was dwelling at Vesali in Ambapali’s Grove. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” the bhikkhus replied. The Blessed One said this: “Bhikkhus, a bhikkhu should dwell 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 removed 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 removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, 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. “Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending. This is our instruction to you.”

The Buddha's Words Sotānugatasutta AN 4.191 https://suttacentral.net/an4.191 Photo by Burst from pexels.com “Mendicants, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. What four? Take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a mendicant with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, nor does a mendicant with psychic powers … teach Dhamma to the assembly of gods. However, a god teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. Take another mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, and neither a mendicant with psychic powers … nor a god teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good sir? Do you remember where we used to lead the spiritual life?’ He says: ‘I remember, good sir, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, friend? Do you remember that, friend?’ They’d say: ‘I remember, friend, I remember!’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.”

The Buddha's Words ອັງຄຸຕຕຣະນະກາຍ ທະສະກະ-ເອກາທະສະກະນິບາຕ ໒໔/໒໑໖/໑໔໒ Photo by Thomas Oxford on Unsplash ພິກຂຸທັງຫລາຍ! ເຮົາຈັກສະແດງທັມທີ່ເປັນໄປເພື່ອສັ່ງສົມກິເລສ ແລະທັມທີ່ບໍ່ເປັນໄປເພື່ອສັ່ງສົມກິເລສ (ອາຈະຍະຄາມິນຈະ ໂວ ພິກຂະເວ ທັມມັງ ເທສິສສາມິ ອະປະຈະຍະຄາມິນຈະ ຕັງ) ແກ່ພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ພິກຂຸເຫລົ່ານັ້ນທູລຮັບພຣະຜູ້ມີພຣະພາຄແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສວ່າ: ພິກຂຸທັງຫລາຍ! ກໍທັມທີ່ເປັນໄປເພື່ອສັ່ງສົມກິເລສເປັນຢ່າງໃດ? ຄື ມິຈສາທິຕຖິ ມິຈສາສັງກັປປະ ມິຈສາວາຈາ ມິຈສາກັມມັນຕະ ມິຈສາອາຊີວະ ມິຈສາວາຍາມະ ມິຈສາສະຕິ ມິຈສາສະມາທິ ມິຈສາຍານະ ມິຈສາວິມຸຕ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ທັມທີ່ເປັນໄປເພື່ອສັ່ງສົມກິເລສ. ພິກຂຸທັງຫລາຍ! ກໍທັມທີ່ບໍ່ເປັນໄປເພື່ອສັ່ງສົມກິເລສເປັນຢ່າງໃດ? ຄື ສັມມາທິຕຖິ ສັມມາສັງກັປປະ ສັມມາວາຈາ ສັມມາກັມມັນຕະ ສັມມາອາຊີວະ ສັມມາວາຍາມະ ສັມມາສະຕິ ສັມມາສະມາທິ ສັມມາຍານະ ສັມມາວິມຸຕ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ທັມທີ່ບໍ່ເປັນໄປເພື່ອສັ່ງສົມກິເລສ.

The Buddha's Words Cūḷapuṇṇamasutta MN 110 https://suttacentral.net/mn110 Photo by Daniel Reche from pexels.com SO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them, “Mendicants, could an untrue person know of an untrue person: ‘This fellow is an untrue person’?” “No, sir.” “Good, mendicants! It’s impossible, it can’t happen, that an untrue person could know of an untrue person: ‘This fellow is an untrue person.’ But could an untrue person know of a true person: ‘This fellow is a true person’?” “No, sir.” “Good, mendicants! That too is impossible. A untrue person has bad qualities, associates with untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person. And how does an untrue person have bad qualities? It’s when an untrue person is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. That’s how an untrue person has bad qualities. And how does an untrue person associate with untrue persons? It’s when an untrue person is a friend and companion of ascetics and brahmins who are faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. That’s how an untrue person associates with untrue persons. And how does an untrue person have the intentions of an untrue person? It’s when an untrue person intends to hurt themselves, hurt others, and hurt both. That’s how an untrue person has the intentions of an untrue person. And how does an untrue person offer the counsel of an untrue person? It’s when an untrue person offers counsel that hurts themselves, hurts others, and hurts both. That’s how an untrue person offers the counsel of an untrue person. And how does an untrue person have the speech of an untrue person? It’s when an untrue person uses speech that’s false, divisive, harsh, and nonsensical. That’s how an untrue person has the speech of an untrue person. And how does an untrue person have the action of an untrue person? It’s when an untrue person kills living creatures, steals, and commits sexual misconduct. That’s how an untrue person has the actions of an untrue person. And how does an untrue person have the view of an untrue person? It’s when an untrue person has such a view: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ That’s how an untrue person has the view of an untrue person. And how does an untrue person give the gifts of an untrue person? It’s when an untrue person gives a gift carelessly, not with their own hand, and thoughtlessly. They give the dregs, and they give without consideration for consequences. That’s how an untrue person gives the gifts of an untrue person. That untrue person—who has such bad qualities, frequents untrue persons, and has the intentions, counsel, speech, actions, views, and giving of an untrue person—when their body breaks up, after death, is reborn in the place where untrue persons are reborn. And what is the place where untrue persons are reborn? Hell or the animal realm. Mendicants, could a true person know of a true person: ‘This fellow is a true person’?” “Yes, sir.” “Good, mendicants! It is possible that a true person could know of a true person: ‘This fellow is a true person.’ But could a true person know of an untrue person: ‘This fellow is an untrue person’?” “Yes, sir.” “Good, mendicants! That too is possible. A true person has good qualities, associates with true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person. And how does a true person have good qualities? It’s when a true person is faithful, conscientious, prudent, learned, energetic, mindful, and wise. That’s how a true person has good qualities. And how does a true person associate with true persons? It’s when a true person is a friend and companion of ascetics and brahmins who are faithful, conscientious, prudent, learned, energetic, mindful, and wise. That’s how a true person associates with true persons. And how does a true person have the intentions of a true person? It’s when a true person doesn’t intend to hurt themselves, hurt others, and hurt both. That’s how a true person has the intentions of a true person. And how does a true person offer the counsel of a true person? It’s when a true person offers counsel that doesn’t hurt themselves, hurt others, and hurt both. That’s how a true person offers the counsel of a true person. And how does a true person have the speech of a true person? It’s when a true person refrains from speech that’s false, divisive, harsh, or nonsensical. That’s how a true person has the speech of a true person. And how does a true person have the action of a true person? It’s when a true person refrains from killing living creatures, stealing, and committing sexual misconduct. That’s how a true person has the action of a true person. And how does a true person have the view of a true person? It’s when a true person has such a view: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ That’s how a true person has the view of a true person. And how does a true person give the gifts of a true person? It’s when a true person gives a gift carefully, with their own hand, and thoughtfully. They don’t give the dregs, and they give with consideration for consequences. That’s how a true person gives the gifts of a true person. That true person—who has such good qualities, associates with true persons, and has the intentions, counsel, speech, actions, views, and giving of a true person—when their body breaks up, after death, is reborn in the place where true persons are reborn. And what is the place where true persons are reborn? A state of greatness among gods or humans.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

The Buddha's Words ມັຊຊິມະນິກາຍ ອຸປະຣິປັນນາສກ໌ ໑໔/໘໕/໑໓໐ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ປາສາທຂອງອຸປາສິກາວິສາຂາມິຄາຣະມາຣດາ ໃນພຣະວິຫາຣບຸພພາຣາມ ເຂຕພຣະນະຄອຣສາວັຕຖີ ສມັຍນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄມີພິກຂຸສົງຄ໌ແວດລ້ອມປະທັບນັ່ງກາງແຈ້ງ ໃນຣາຕຣີແຫ່ງເດືອນເຕັມດວງ ວັນນັ້ນເປັນວັນອຸໂປສົຖ ໑໕ ຄ່ຳ. ຂະນະນັ້ນ ພຣະຜູ້ມີພຣະພາຄຊົງຫລຽວດູພິກຂຸສົງຄ໌ເຊິ່ງນິ້ງງຽບຢູ່ໂດຍລຳດັບ ຈຶ່ງຕຣັສຖາມພິກຂຸທັງຫລາຍວ່າ: ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສຈະຮູ້ຈັກອະສັປບຸຣຸສວ່າ ຜູ້ນີ້ເປັນອະສັປບຸຣຸສຫລືໜໍ? ພິກຂຸເຫລົ່ານັ້ນທູລວ່າ ຂໍ້ນີ້ຫາບໍ່ໄດ້ເລີຍ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ພິກຂຸທັງຫລາຍ! ສາທຸ ຂໍ້ທີ່ອະສັປບຸຣຸສຈະຮູ້ຈັກອະສັປບຸຣຸສ ວ່າ ຜູ້ນີ້ເປັນອະສັປບຸຣຸສ ນັ້ນບໍ່ແມ່ນຖານະ ບໍ່ແມ່ນໂອກາສ. ພິກຂຸທັງຫລາຍ! ກໍອະສັປບຸຣຸສຈະຮູ້ຈັກສັປບຸຣຸສວ່າ ນີ້ເປັນສັປບຸຣຸສຫລືໜໍ? ຂໍ້ນີ້ຫາບໍ່ໄດ້ເລີຍ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ພິກຂຸທັງຫລາຍ! ສາທຸ ຂໍ້ທີ່ອະສັປບຸຣຸສຈະຮູ້ຈັກສັປບຸຣຸສວ່າ ຜູ້ນີ້ເປັນສັປບຸຣຸສ ນັ້ນບໍ່ແມ່ນຖານະ ບໍ່ແມ່ນໂອກາສ. ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສຍ່ອມເປັນຜູ້ປະກອບດ້ວຍທັມຂອງອະສັປບຸຣຸສ, ພັກດີຕໍ່ອະສັປບຸຣຸສ, ມີຄວາມຄິດຢ່າງອະສັປບຸຣຸສ, ມີຄວາມຮູ້ຢ່າງອະສັປບຸຣຸສ ມີວາຈາຢ່າງອະສັປບຸຣຸສ ມີກາຣກະທຳຢ່າງອະສັປບຸຣຸສ, ມີຄວາມເຫັນຢ່າງອະສັປບຸຣຸສ, ຍ່ອມໃຫ້ທານຢ່າງອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ກໍອະສັປບຸຣຸສເປັນຜູ້ປະກອບດ້ວຍທັມຂອງອະສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະສັປບຸຣຸສໃນກໍຣະນີນີ້ ເປັນຜູ້ບໍ່ມີສັທທາ ບໍ່ມີຫິຣິ ບໍ່ມີໂອຕຕັປປະ ມີສຸຕະໜ້ອຍ(ອັປປັສສຸໂຕ ໂຫຕິ) ມີຄວາມກຽດຄ້ານ ມີສະຕິຫລົງລືມ ມີປັນຍາຊາມ(ທຸປປັນໂຍ ໂຫຕິ). ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ອະສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ປະກອບດ້ວຍທັມຂອງອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສເປັນຜູ້ພັກດີຕໍ່ອະສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະສັປບຸຣຸສໃນກໍຣະນີນີ້ ມີສະມະນະພຣາມນ໌ຜູ້ທີ່ບໍ່ມີສັທທາ ບໍ່ມີຫິຣິ ບໍ່ມີໂອຕຕັປປະ ມີສຸຕະໜ້ອຍ ມີຄວາມກຽດຄ້ານ ມີສະຕິຫລົງລືມ ມີປັນຍາຊາມ ເປັນມິຕ ເປັນສະຫາຍ. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ອະສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ພັກດີຕໍ່ອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສເປັນຜູ້ມີຄວາມຄິດຢ່າງອະສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະສັປບຸຣຸສໃນກໍຣະນີນີ້ ຍ່ອມຄິດເພື່ຶອບຽດບຽນຕົນເອງແດ່ ຍ່ອມຄິດເພື່ອບຽດບຽນຜູ້ອື່ນແດ່ ຍ່ອມຄິດເພື່ອບຽດບຽນທັງຕົນແລະຄົນອື່ນທັງສອງຝ່າຍແດ່. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ອະສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີຄວາມຄິດຢ່າງອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ກໍອະສັປບຸຣຸສເປັນຜູ້ມີຄວາມຮູ້ຢ່າງອະສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະສັປບຸຣຸສໃນກໍຣະນີນີ້ ຍ່ອມຮູ້ເພື່ອບຽດບຽນຕົນເອງແດ່ ຍ່ອມຮູ້ເພື່ອບຽດບຽນຜູ້ອື່ນແດ່ ຍ່ອມຮູ້ເພື່ອບຽດບຽນທັງຕົນແລະຄົນອື່ນທັງສອງຝ່າຍແດ່. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ອະສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີຄວາມຮູ້ຢ່າງອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ກໍອະສັປບຸຣຸສເປັນຜູ້ມີວາຈາຢ່າງອະສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະສັປບຸຣຸສໃນກໍຣະນີນີ້ ເປັນຜູ້ເວົ້າຕົວະ ເປັນຜູ້ເວົ້າສຽດສີ ເປັນຜູ້ເວົ້າຄຳຫຍາບ ເປັນຜູ້ເວົ້າຄຳທີ່ບໍ່ປະກອບດ້ວຍປະໂຍຊນ໌. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ອະສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີວາຈາຢ່າງອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສເປັນຜູ້ມີກາຣກະທຳຢ່າງອະສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະສັປບຸຣຸສໃນກໍຣະນີນີ້ ເປັນຜູ້ຂ້າສັຕ ເປັນຜູ້ຖືເອົາສິ່ງຂອງທີ່ເຈົ້າຂອງບໍ່ໄດ້ໃຫ້ ເປັນຜູ້ປະພຶຕຜິດໃນກາມທັງຫລາຍ. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ອະສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີກາຣກະທຳຢ່າງອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສເປັນຜູ້ມີຄວາມເຫັນຢ່າງອະສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະສັປບຸຣຸສໃນກໍຣະນີນີ້ ເປັນຜູ້ມີຄວາມເຫັນຢ່າງນີ້ວ່າ: ທານທີ່ໃຫ້ແລ້ວບໍ່ມີ(ນັຕຖິ ທິນນັງ), ກາຣບູຊາແລ້ວບໍ່ມີ(ນັຕຖິ ຍິຕຖັງ), ກາຣບວງສວງແລ້ວບໍ່ມີ(ນັຕຖິ ຫຸຕັງ), ຜົລວິບາກຂອງກັມທີ່ກະທຳດີກະທຳຊົ່ວແລ້ວບໍ່ມີ(ນັຕຖິ ສຸກະຕະທຸກກະຕານັງ ກັມມານັງ ຜະລັງ ວິປາໂກ), ໂລກນີ້ບໍ່ມີ(ນັຕຖິ ອະຍັງ ໂລໂກ), ໂລກໜ້າບໍ່ມີ(ນັຕຖິ ປະຣະ ໂລໂກ), ມາຣດາບໍ່ມີ(ນັຕຖິ ມາຕາ), ບິດາບໍ່ມີ(ນັຕຖິ ປິຕາ), ໂອປປາຕິກະສັຕບໍ່ມີ(ນັຕຖິ ສັຕຕາ ໂອປປາຕິກາ), ສະມະນະພຣາມນ໌ທັງຫລາຍຜູ້ດຳເນີນຊອບ ປະຕິບັຕຊອບ ກະທຳໃຫ້ແຈ້ງເຊິ່ງໂລກນີ້ແລະໂລກໜ້າດ້ວຍປັນຍາອັນຍິ່ງເອງແລ້ວ ສອນຜູ້ອື່ນໃຫ້ຮູ້ແຈ້ງຕາມ ດັ່ງນີ້, ບໍ່ມີ(ນັຕຖິ ໂລໂກ ສະມະນະພຣາມມະນາ ສັມມັຄຄະຕາ ສັມມາປະຕິປັນນາ ເຍ ອິມັນຈະ ໂລກັງ ປະຣັນຈະ ໂລກັງ ສະຍັງ ອະພິນຍາ ສັຈສິກັຕ໌ວາ ປະເວເທນະຕີຕິ). ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ອະສັປບຸຣຸສຊື່ວ່າເປັນຜູ້ມີຄວາມເຫັນຢ່າງອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສຍ່ອມໃຫ້ທານຢ່າງອະສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະສັປບຸຣຸສໃນກໍຣະນີນີ້ ຍ່ອມໃຫ້ທານໂດຍບໍ່ເຄົາຣົພ(ອະສັກກັຈຈັງ ທານັງ ເທຕິ), ບໍ່ໃຫ້ທານດ້ວຍມືຂອງຕົນ(ອະສະຫັຕຖາ ທານັງ ເທຕິ), ໃຫ້ທານດ້ວຍຄວາມບໍ່ໃສ່ໃຈ(ອະຈິຕຕິງ ກັຕ໌ວາ ທານັງ ເທຕິ) Thoughtlessly, ໃຫ້ທານໂດຍຂອງເສດເຫລືອ(ອະປະວິຕຖັງ ທານັງ ເທຕິ), ບໍ່ຄຳນຶງຜົລທີ່ຈະມາເຖິງແລ້ວໃຫ້(ອະນາຄະມະນະທິຕຖິໂກ ທານັງ ເທຕິ) He gives without consideration for consequences. |Bhikkhu Sujato ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສນີ້ແລ ຍ່ອມເປັນຜູ້ປະກອບດ້ວຍທັມຂອງອະສັປບຸຣຸສຢ່າງນີ້, ພັກດີຕໍ່ອະສັປບຸຣຸສຢ່າງນີ້, ມີຄວາມຄິດຢ່າງອະສັປບຸຣຸສຢ່າງນີ້, ມີຄວາມຮູ້ຢ່າງອະສັປບຸຣຸສຢ່າງນີ້, ມີວາຈາຢ່າງອະສັປບຸຣຸສຢ່າງນີ້, ມີກາຣກະທຳຢ່າງອະສັປບຸຣຸສຢ່າງນີ້, ມີຄວາມເຫັນຢ່າງອະສັປບຸຣຸສຢ່າງນີ້, ໃຫ້ທານຢ່າງອະສັປບຸຣຸສຢ່າງນີ້ແລ້ວ ເມື່ອແຕກກາຍຕາຍໄປຍ່ອມໄປບັງເກີດໃນຄະຕິຂອງອະສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ກໍຄະຕິຂອງອະສັປບຸຣຸສຄືອັນໃດ? ຄື ນະຣົກ ຫລືກຳເນີດດິຣັຈສານ. ພິກຂຸທັງຫລາຍ! ສັປບຸຣຸສຈະຮູ້ຈັກສັປບຸຣຸສວ່າ ຜູ້ນີ້ເປັນສັປບຸຣຸສຫລືໜໍ? ພິກຂຸເຫລົ່ານັ້ນທູລວ່າ: ຮູ້ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ພິກຂຸທັງຫລາຍ! ສາທຸ ຂໍ້ທີ່ສັປບຸຣຸສຈະຮູ້ຈັກສັປບຸຣຸສວ່າ ຜູ້ນີ້ເປັນສັປບຸຣຸສ ນັ້ນເປັນຖານະທີ່ມີໄດ້. ພິກຂຸທັງຫລາຍ! ກໍສັປບຸຣຸສຈະຮູ້ຈັກອະສັປບຸຣຸສວ່າ ນີ້ເປັນ ອະສັປບຸຣຸສຫລືໜໍ? ຮູ້ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ພິກຂຸທັງຫລາຍ! ສາທຸ ຂໍ້ທີ່ສັປບຸຣຸສຈະຮູ້ຈັກອະສັປບຸຣຸສວ່າ ຜູ້ນີ້ເປັນອະສັປບຸຣຸສ ນັ້ນເປັນຖານະທີ່ມີໄດ້. ພິກຂຸທັງຫລາຍ! ສັປບຸຣຸສຍ່ອມເປັນຜູ້ປະກອບດ້ວຍທັມຂອງສັປບຸຣຸສ, ພັກດີຕໍ່ສັປບຸຣຸສ, ມີຄວາມຄິດຢ່າງສັປບຸຣຸສ, ມີຄວາມຮູ້ຢ່າງສັປບຸຣຸສ ມີວາຈາຢ່າງສັປບຸຣຸສ ມີກາຣກະທຳຢ່າງສັປບຸຣຸສ, ມີຄວາມເຫັນຢ່າງສັປບຸຣຸສ, ຍ່ອມໃຫ້ທານຢ່າງສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ກໍສັປບຸຣຸສເປັນຜູ້ປະກອບດ້ວຍທັມຂອງສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສໃນກໍຣະນີນີ້ ເປັນຜູ້ມີສັທທາ ມີຫິຣິ ມີໂອຕຕັປປະ ມີສຸຕະຫລາຍ(ພະຫຸສສຸໂຕ ໂຫຕິ) ມີຄວາມພຽນທີ່ປຣາຣົພແລ້ວ ມີສະຕິຕັ້ງໝັ້ນ ມີປັນຍາ(ປັນຍາວາ ໂຫຕິ). ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ປະກອບດ້ວຍທັມຂອງສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ສັປບຸຣຸສເປັນຜູ້ພັກດີຕໍ່ສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສໃນກໍຣະນີນີ້ ມີສະມະນະພຣາມນ໌ຜູ້ທີ່ມີສັທທາ ມີຫິຣິ ມີໂອຕຕັປປະ ມີສຸຕະຫລາຍ(ພະຫຸສສຸໂຕ ໂຫຕິ) ມີຄວາມພຽນທີ່ປຣາຣົພແລ້ວ ມີສະຕິຕັ້ງໝັ້ນ ມີປັນຍາ ເປັນມິຕ ເປັນສະຫາຍ. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ສັປບຸຣຸສຊື່ວ່າເປັນຜູ້ພັກດີຕໍ່ສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ສັປບຸຣຸສເປັນຜູ້ມີຄວາມຄິດຢ່າງສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສໃນກໍຣະນີນີ້ ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຕົນເອງແດ່ ບໍ່ຄິດເພື່ອບຽດບຽນຜູ້ອື່ນແດ່ ບໍ່ຄິດເພື່ອບຽດບຽນທັງຕົນແລະຄົນອື່ນທັງສອງຝ່າຍແດ່. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີຄວາມຄິດຢ່າງສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ກໍສັປບຸຣຸສເປັນຜູ້ມີຄວາມຮູ້ຢ່າງສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສໃນກໍຣະນີນີ້ ຍ່ອມຮູ້ເພື່ອບໍ່ບຽດບຽນຕົນເອງແດ່ ຍ່ອມຮູ້ເພື່ອບໍ່ບຽດບຽນຜູ້ອື່ນແດ່ ຍ່ອມຮູ້ເພື່ອບໍ່ບຽດບຽນທັງຕົນແລະຄົນອື່ນທັງສອງຝ່າຍແດ່. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີຄວາມຮູ້ຢ່າງສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ກໍສັປບຸຣຸສເປັນຜູ້ມີວາຈາຢ່າງສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສໃນກໍຣະນີນີ້ ເປັນຜູ້ງົດເວັ້ນຈາກກາຣເວົ້າຕົວະ ເປັນຜູ້ງົດເວັ້ນຈາກກາຣເວົ້າສຽດສີ ເປັນຜູ້ງົດເວັ້ນຈາກກາຣເວົ້າຄຳຫຍາບ ເປັນຜູ້ງົດເວັ້ນຈາກກາຣເວົ້າຄຳທີ່ບໍ່ປະກອບດ້ວຍປະໂຍຊນ໌. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີວາຈາຢ່າງສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ສັປບຸຣຸສເປັນຜູ້ມີກາຣກະທຳຢ່າງສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສໃນກໍຣະນີນີ້ ເປັນຜູ້ງົດເວັ້ນຈາກກາຣຂ້າສັຕ ເປັນຜູ້ງົດເວັ້ນຈາກກາຣຖືເອົາສິ່ງຂອງທີ່ເຈົ້າຂອງບໍ່ໄດ້ໃຫ້ ເປັນຜູ້ງົດເວັ້ນຈາກກາຣປະພຶຕຜິດໃນກາມທັງຫລາຍ. ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີກາຣກະທຳຢ່າງສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ສັປບຸຣຸສເປັນຜູ້ມີຄວາມເຫັນຢ່າງສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສໃນກໍຣະນີນີ້ ເປັນຜູ້ມີຄວາມເຫັນຢ່າງນີ້ວ່າ: ທານທີ່ໃຫ້ແລ້ວມີ(ອັຕຖິ ທິນນັງ), ກາຣບູຊາແລ້ວມີ(ອັຕຖິ ຍິຕຖັງ), ກາຣບວງສວງແລ້ວມີ(ອັຕຖິ ຫຸຕັງ), ຜົລວິບາກຂອງກັມທີ່ກະທຳດີກະທຳຊົ່ວແລ້ວມີ(ອັຕຖິ ສຸກະຕະທຸກກະຕານັງ ກັມມານັງ ຜະລັງ ວິປາໂກ), ໂລກນີ້ມີ(ອັຕຖິ ອະຍັງ ໂລໂກ), ໂລກໜ້າມີ(ອັຕຖິ ປະຣະ ໂລໂກ), ມາຣດາມີ(ອັຕຖິ ມາຕາ), ບິດາມີ(ອັຕຖິ ປິຕາ), ໂອປປາຕິກະສັຕມີ(ອັຕຖິ ສັຕຕາ ໂອປປາຕິກາ), ສະມະນະພຣາມນ໌ທັງຫລາຍຜູ້ດຳເນີນຊອບ ປະຕິບັຕຊອບ ກະທຳໃຫ້ແຈ້ງເຊິ່ງໂລກນີ້ແລະໂລກໜ້າດ້ວຍປັນຍາອັນຍິ່ງເອງແລ້ວ ສອນຜູ້ອື່ນໃຫ້ຮູ້ແຈ້ງຕາມ ດັ່ງນີ້, ມີ(ອັຕຖິ ໂລໂກ ສະມະນະພຣາມມະນາ ສັມມັຄຄະຕາ ສັມມາປະຕິປັນນາ ເຍ ອິມັນຈະ ໂລກັງ ປະຣັນຈະ ໂລກັງ ສະຍັງ ອະພິນຍາ ສັຈສິກັຕ໌ວາ ປະເວເທນະຕີຕິ). ພິກຂຸທັງຫລາຍ ຢ່າງນີ້ແລ ສັປບຸຣຸສຊື່ວ່າ ເປັນຜູ້ມີຄວາມເຫັນຢ່າງສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ສັປບຸຣຸສຍ່ອມໃຫ້ທານຢ່າງສັປບຸຣຸສຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສໃນກໍຣະນີນີ້ ຍ່ອມໃຫ້ທານໂດຍເຄົາຣົພ(ສັກກັຈຈັງ ທານັງ ເທຕິ), ໃຫ້ທານດ້ວຍມືຂອງຕົນ(ສະຫັຕຖາ ທານັງ ເທຕິ), ໃຫ້ທານດ້ວຍຄວາມໃສ່ໃຈ(ຈິຕຕິງ ກັຕ໌ວາ ທານັງ ເທຕິ), ໃຫ້ທານໂດຍຂອງທີ່ບໍ່ເສດເຫລືອ(ອະນຸປະວິຕຖັງ ທານັງ ເທຕິ), ຄຳນຶງຜົລທີ່ຈະມາເຖິງແລ້ວໃຫ້(ອາຄະມະນະທິຕຖິໂກ ທານັງ ເທຕິ). ພິກຂຸທັງຫລາຍ! ສັປບຸຣຸສນີ້ແລ ຍ່ອມເປັນຜູ້ປະກອບດ້ວຍທັມຂອງສັປບຸຣຸສຢ່າງນີ້, ພັກດີຕໍ່ສັປບຸຣຸສຢ່າງນີ້, ມີຄວາມຄິດຢ່າງສັປບຸຣຸສຢ່າງນີ້, ມີຄວາມຮູ້ຢ່າງສັປບຸຣຸສຢ່າງນີ້, ມີວາຈາຢ່າງສັປບຸຣຸສຢ່າງນີ້, ມີກາຣກະທຳຢ່າງສັປບຸຣຸສຢ່າງນີ້, ມີຄວາມເຫັນຢ່າງສັປບຸຣຸສຢ່າງນີ້, ໃຫ້ທານຢ່າງສັປບຸຣຸສຢ່າງນີ້ແລ້ວ ເມື່ອແຕກກາຍຕາຍໄປຍ່ອມໄປບັງເກີດໃນຄະຕິຂອງສັປບຸຣຸສ. ພິກຂຸທັງຫລາຍ! ກໍຄະຕິຂອງສັປບຸຣຸສຄືອັນໃດ? ຄື ຄວາມເປັນໃຫຍ່ໃນເທວະດາ ຫລືຄວາມເປັນໃຫຍ່ໃນມະນຸສ. ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສພາສິຕນີ້ແລ້ວ ພິກຂຸເຫລົ່ານັ້ນຕ່າງຊື່ນຊົມຍິນດີພາສິຕຂອງພຣະຜູ້ມີພຣະພາຄແລ.

The Buddha's Words Dutiyaovādasutta SN 16.7 https://suttacentral.net/sn16.7 Photo by SevenStorm JUHASZIMRUS from pexels.com At Rajagaha in the Bamboo Grove. Then the Venerable Mahakassapa approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Exhort the bhikkhus, Kassapa, give them a Dhamma talk. Either I should exhort the bhikkhus, Kassapa, or you should. Either I should give them a Dhamma talk or you should.” “Venerable sir, the bhikkhus are difficult to admonish now, and they have qualities which make them difficult to admonish. They are impatient and do not accept instruction respectfully. Venerable sir, for one who has no faith in regard to wholesome states, no sense of shame, no fear of wrongdoing, no energy, and no wisdom, whether day or night comes only decline is to be expected in regard to wholesome states, not growth. Just as, during the dark fortnight, whether day or night comes the moon declines in colour, circularity, and luminosity, in diameter and circumference, so too, venerable sir, for one who has no faith in wholesome states, no sense of shame, no fear of wrongdoing, no energy, and no wisdom, whether day or night comes only decline is to be expected in regard to wholesome states, not growth. “A person without faith, venerable sir: this is a case of decline. A person without a sense of shame … who is unafraid of wrongdoing … who is lazy … unwise … angry … malicious: this is a case of decline. When there are no bhikkhus who are exhorters: this is a case of decline. “Venerable sir, for one who has faith in regard to wholesome states, a sense of shame, fear of wrongdoing, energy, and wisdom, whether day or night comes only growth is to be expected in regard to wholesome states, not decline. Just as, during the bright fortnight, whether day or night comes the moon grows in colour, circularity, and luminosity, in diameter and circumference, so too, venerable sir, for one who has faith in wholesome states, a sense of shame, fear of wrongdoing, energy, and wisdom, whether day or night comes only growth is to be expected in regard to wholesome states, not decline. “A person with faith, venerable sir: this is a case of nondecline. A person with a sense of shame … who is afraid of wrongdoing … energetic … wise … without anger … without malice: this is a case of nondecline. When there are bhikkhus who are exhorters: this is a case of nondecline.” “Good, good, Kassapa!” The Buddha then repeats the entire statement of the Venerable Mahakassapa.

The Buddha's Words ອັງຄຸຕຕະຣະນິກາຍ ຈະຕຸກກະນິບາຕ ໒໑/໖/໖ Photo by Ben White on Unsplash ພິກຂຸທັງຫລາຍ! ບຸຄຄົລ ໔ ຈຳພວກນີ້ ມີປາກົຕຢູ່ໃນໂລກ, ໔ ຈຳພວກເປັນຢ່າງໃດ? ຄື: ບຸຄຄົລຜູ້ມີສຸຕະໜ້ອຍ ທັງບໍ່ເຂົ້າເຖິງດ້ວຍສຸຕະ, ບຸຄຄົລຜູ້ມີສຸຕະໜ້ອຍ ແຕ່ເຂົ້າເຖິງດ້ວຍສຸຕະ, ບຸຄຄົລຜູ້ມີສຸຕະຫລາຍ ແຕ່ບໍ່ເຂົ້າເຖິງດ້ວຍສຸຕະ, ບຸຄຄົລຜູ້ມີສຸຕະຫລາຍ ທັງເຂົ້າເຖິງດ້ວຍສຸຕະ, ພິກຂຸທັງຫລາຍ! ບຸຄຄົລຜູ້ມີສຸຕະໜ້ອຍ ທັງບໍ່ເຂົ້າເຖິງດ້ວຍສຸຕະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ມີສຸຕະຄື ສຸຕຕະ ເຄີຍຍະ ໄວຍາກະຣະນະ ຄາຖາ ອຸທານ ອິຕິວຸຕຕະກະ ຊາຕະກະ ອັພພູຕະທັມ ເວທັລລະໜ້ອຍ ເຂົາບໍ່ຮູ້ອັຕຖະບໍ່ຮູ້ທັມຂອງສຸຕະໜ້ອຍນັ້ນ ແລະບໍ່ປະຕິບັຕທັມສົມຄວນແກ່ທັມ. ພິກຂຸທັງຫລາຍ ບຸຄຄົລຜູ້ມີສຸຕະໜ້ອຍ ທັງບໍ່ເຂົ້າເຖິງດ້ວຍສຸຕະເປັນຢ່າງນີ້ແລ. ພິກຂຸທັງຫລາຍ! ບຸຄຄົລຜູ້ມີສຸຕະໜ້ອຍ ແຕ່ເຂົ້າເຖິງດ້ວຍສຸຕະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ມີສຸຕະຄື ສຸຕຕະ ເຄີຍຍະ ໄວຍາກະຣະນະ ຄາຖາ ອຸທານ ອິຕິວຸຕຕະກະ ຊາຕະກະ ອັພພູຕະທັມ ເວທັລລະໜ້ອຍ ເຂົາຍ່ອມຮູ້ອັຕຖະຍ່ອມຮູ້ທັມຂອງສຸຕະໜ້ອຍນັ້ນ ແລ້ວປະຕິບັຕທັມສົມຄວນແກ່ທັມ. ພິກຂຸທັງຫລາຍ ບຸຄຄົລຜູ້ມີສຸຕະໜ້ອຍ ແຕ່ເຂົ້າເຖິງດ້ວຍສຸຕະເປັນຢ່າງນີ້ແລ. ພິກຂຸທັງຫລາຍ! ບຸຄຄົລຜູ້ມີສຸຕະຫລາຍ ແຕ່ບໍ່ເຂົ້າເຖິງດ້ວຍສຸຕະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ມີສຸຕະຄື ສຸຕຕະ ເຄີຍຍະ ໄວຍາກະຣະນະ ຄາຖາ ອຸທານ ອິຕິວຸຕຕະກະ ຊາຕະກະ ອັພພູຕະທັມ ເວທັລລະຫລາຍ ແຕ່ເຂົາບໍ່ຮູ້ທົ່ວເຖິງອັຕຖະບໍ່ຮູ້ທົ່ວເຖິງທັມຂອງສຸຕະຫລາຍນັ້ນ ແລະບໍ່ປະຕິບັຕທັມສົມຄວນແກ່ທັມ. ພິກຂຸທັງຫລາຍ ບຸຄຄົລຜູ້ມີສຸຕະຫລາຍ ແຕ່ບໍ່ເຂົ້າເຖິງດ້ວຍສຸຕະເປັນຢ່າງນີ້ແລ. ພິກຂຸທັງຫລາຍ! ບຸຄຄົລຜູ້ມີສຸຕະຫລາຍ ທັງເຂົ້າເຖິງດ້ວຍສຸຕະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ບຸຄຄົລບາງຄົນໃນໂລກນີ້ ມີສຸຕະຄື ສຸຕຕະ ເຄີຍຍະ ໄວຍາກະຣະນະ ຄາຖາ ອຸທານ ອິຕິວຸຕຕະກະ ຊາຕະກະ ອັພພູຕະທັມ ເວທັລລະຫລາຍ ເຂົາຍ່ອມຮູ້ທົ່ວເຖິງອັຕຖະຮູ້ທົ່ວເຖິງທັມຂອງສຸຕະຫລາຍນັ້ນ ແລ້ວປະຕິບັຕທັມສົມຄວນແກ່ທັມ. ພິກຂຸທັງຫລາຍ ບຸຄຄົລຜູ້ມີສຸຕະຫລາຍ ທັງເຂົ້າເຖິງດ້ວຍສຸຕະເປັນຢ່າງນີ້ແລ. ພິກຂຸທັງຫລາຍ! ບຸຄຄົລ ໔ ຈຳພວກນີ້ແລ ມີປາກົຕຢູ່ໃນໂລກ. ຖ້າບຸຄຄົລມີສຸຕະໜ້ອຍ ທັງບໍ່ຕັ້ງໝັ້ນໃນສີລ ບັນດິຕທັງຫລາຍຍ່ອມຕິຕຽນເຂົາໂດຍສີລແລະສຸຕະທັງສອງນັ້ນ. ຖ້າບຸຄຄົລມີສຸຕະໜ້ອຍ ແຕ່ຕັ້ງໝັ້ນແລ້ວໃນສີລ ບັນດິຕທັງຫລາຍຍ່ອມສັນລະເສີນເຂົາໂດຍສີລ ແຕ່ສຸຕະຂອງເຂົາບໍ່ສົມບູນ ຖ້າບຸຄຄົລມີສຸຕະຫລາຍ ແຕ່ບໍ່ຕັ້ງໝັ້ນໃນສີລ ບັນດິຕທັງຫລາຍຍ່ອມຕິຕຽນເຂົາໂດຍສີລ ແຕ່ສຸຕະຂອງເຂົາສົມບູນ. ຖ້າບຸຄຄົລມີສຸຕະຫລາຍ ທັງຕັ້ງໝັ້ນແລ້ວໃນສີລ ບັນດິຕທັງຫລາຍຍ່ອມສັນລະເສີນເຂົາທັງໂດຍສີລແລະສຸຕະທັງສອງນັ້ນ ໃຜຈະສາມາດຕິຕຽນເຂົາຜູ້ເປັນພະຫູສູຕ ເປັນຜູ້ຊົງທັມ ເປັນພຸທທະສາວົກຜູ້ມີປັນຍາ ຜູ້ເປັນເໝືອນແທ່ງຄຳຊົມພູນຸທ ແມ່ນເທວດາກໍຊື່ນຊົມ ພຣົມກໍສັນລະເສີນເຂົາ.

The Buddha's Words Saddhasutta AN 5.38 https://suttacentral.net/an5.38 “Bhikkhus, these five benefits come to a clansman endowed with faith. What five? When the good persons in the world show compassion, they first show compassion to the person with faith, not so to the person without faith. When they approach anyone, they first approach the person with faith, not so the person without faith. When they receive alms, they first receive alms from the person with faith, not so from the person without faith. When they teach the Dhamma, they first teach the Dhamma to the person with faith, not so to the person without faith. With the breakup of the body, after death, a person with faith is reborn in a good destination, in a heavenly world. These are the five benefits that come to a clansman who has faith. “Just as at a crossroads on level ground, a great banyan tree becomes the resort for birds all around, so the clansman endowed with faith becomes the resort for many people: for bhikkhus, bhikkhunīs, male lay followers, and female lay followers.” A large tree with a mighty trunk, branches, leaves, and fruit, firm roots, and bearing fruit, is a support for many birds. Having flown across the sky, the birds resort to this delightful base: those in need of shade partake of its shade; those needing fruit enjoy its fruit. Just so, when a person is virtuous, endowed with faith, of humble manner, compliant, gentle, welcoming, soft, those in the world who are fields of merit— devoid of lust and hatred, devoid of delusion, taintless— resort to such a person. They teach him the Dhamma that dispels all suffering, having understood which the taintless one here attains nibbāna.

The Buddha's Words Paṭhamakhatasutta AN 4.3 https://suttacentral.net/an4.3 Photo by Beth Teutschmann on Unsplash “Bhikkhus, possessing four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? (1) “Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, he speaks dispraise of one who deserves praise. (3) Without investigating and scrutinizing, he believes a matter that merits suspicion. (4) Without investigating and scrutinizing, he is suspicious about a matter that merits belief. Possessing these four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. “Bhikkhus, possessing four qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? (1) “Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, he speaks praise of one who deserves praise. (3) Having investigated and scrutinized, he is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, he believes a matter that merits belief. Possessing these four qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit.” He who praises one deserving blame, or blames one deserving praise, casts with his mouth an unlucky throw by which he finds no happiness. Slight is the unlucky throw at dice that results in the loss of one’s wealth, the loss of all, oneself included; much worse is this unlucky throw of harboring hate against the fortunate ones. For a hundred thousand and thirty-six nirabbudas, plus five abbudas, the slanderer of noble ones goes to hell, having defamed them with evil speech and mind.

The Buddha's Words Anusotasutta AN 4.5 https://suttacentral.net/an4.5 “Bhikkhus, there are these four kinds of persons found existing in the world. What four? The person who goes along with the stream; the one who goes against the stream; the one who is inwardly firm; and the one who has crossed over and gone beyond, the brahmin who stands on high ground. “And what is the person who goes along with the stream? Here, someone indulges in sensual pleasures and performs bad deeds. This is called the person who goes along with the stream. “And what is the person who goes against the stream? Here, someone does not indulge in sensual pleasures or perform bad deeds. Even with pain and dejection, weeping with a tearful face, he lives the complete and purified spiritual life. This is called the person who goes against the stream. “And what is the person who is inwardly firm? Here, with the utter destruction of the five lower fetters, some person is of spontaneous birth, due to attain final nibbāna there without ever returning from that world. This is called the person who is inwardly firm. “And what is the one who has crossed over and gone beyond, the brahmin who stands on high ground? Here, with the destruction of the taints, some person has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. This is called the person who has crossed over and gone beyond, the brahmin who stands on high ground. “These, bhikkhus, are the four kinds of persons found existing in the world.” Those people who are uncontrolled in sense pleasures, not rid of lust, enjoying sense pleasures here, repeatedly coming back to birth and old age, immersed in craving, are “the ones who go along with the stream.” Therefore a wise person with mindfulness established, not resorting to sense pleasures and bad deeds, should give up sense pleasures even if it’s painful: they call this person “one who goes against the stream.” One who has abandoned five defilements, a fulfilled trainee, unable to retrogress, attained to mind’s mastery, his faculties composed: this person is called “one inwardly firm.” One who has comprehended things high and low, burnt them up, so they’re gone and exist no more: that sage who has lived the spiritual life, reached the world’s end, is called “one who has gone beyond.”