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The Buddha's Words Appassutasutta AN 4.6 https://suttacentral.net/an4.6 “Bhikkhus, there are these four kinds of persons found existing in the world. What four? One of little learning who is not intent on what he has learned; one of little learning who is intent on what he has learned; one of much learning who is not intent on what he has learned; and one of much learning who is intent on what he has learned. “And how is a person one of little learning who is not intent on what he has learned? Here, someone has learned little—that is, of the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers—but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of little learning who is not intent on what he has learned. “And how is a person one of little learning who is intent on what he has learned? Here, someone has learned little—that is, of the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers—but having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of little learning who is intent on what he has learned. “And how is a person one of much learning who is not intent on what he has learned? Here, someone has learned much—that is, of the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers—but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of much learning who is not intent on what he has learned. “And how is a person one of much learning who is intent on what he has learned? Here, someone has learned much—that is, of the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers—and having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of much learning who is intent on what he has learned. “These, bhikkhus, are the four kinds of persons found existing in the world.” If one has little learning and is not settled in the virtues, they criticize him on both counts, virtuous behavior and learning. If one has little learning but is well settled in the virtues, they praise him for his virtuous behavior; his learning has succeeded. If one is highly learned but is not settled in the virtues, they criticize him for his lack of virtue; his learning has not succeeded. If one is highly learned and is settled in the virtues, they praise him on both counts, virtuous behavior and learning. When a disciple of the Buddha is highly learned, an expert on the Dhamma, endowed with wisdom, like a coin of refined mountain gold, who is fit to blame him? Even the devas praise such a one; by Brahmā too he is praised.

The Buddha's Words Taṇhuppādasutta AN 4.9 https://suttacentral.net/an4.9 Photo by form PxHere “Bhikkhus, there are these four ways in which craving arises in a bhikkhu. What four? Craving arises in a bhikkhu because of robes, almsfood, lodgings, or for the sake of life here or elsewhere. These are the four ways in which craving arises in a bhikkhu.” With craving as companion a person wanders during this long time. Going from one state to another, he does not overcome saṁsāra. Having known this danger— that craving is the origin of suffering— free from craving, devoid of grasping, a bhikkhu should wander mindfully.

The Buddha's Words Brahmacariyasutta AN 4.25 https://suttacentral.net/an4.25 Photo by countermarch form PxHere “Bhikkhus, this spiritual life is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought: ‘Let the people know me thus.’ But rather, this spiritual life is lived for the sake of restraint, abandoning, dispassion, and cessation.” The Blessed One taught the spiritual life, not based on tradition, culminating in nibbāna, lived for the sake of restraint and abandoning. This is the path of the great beings, the path followed by the great seers. Those who practice it as taught by the Buddha, acting upon the Teacher’s guidance, will make an end of suffering.

The Buddha's Words BāhiyasuttaSN 47.15 https://suttacentral.net/sn47.15 Photo by form PxHere At Savatthi. Then the Venerable Bahiya approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.” “Well then, Bahiya, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. Then, Bahiya, when your virtue is well purified and your view is straight, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness. “What four? Here, Bahiya, dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. “When, Bahiya, based upon virtue, established upon virtue, you develop these four establishments of mindfulness in such a way, then whether night or day comes, you may expect only growth in wholesome states, not decline.” Then the Venerable Bahiya, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bahiya, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Bahiya became one of the arahants.

The Buddha's Words ອັງຄຸຕຕະຣະນິກາຍ ປັນຈະກະ-ສັກກະນິບາຕ ໒໒/໑໓໓/໑໓໐ Photo by Eric Ward on Unsplash ພິກຂຸທັງຫລາຍ! ຄວາມເສື່ອມ ໕ ປະກາຣນີ້; ໕ ປະກາຣເປັນຢ່າງໃດ? ຄື: ຄວາມເສື່ອມຍາຕ (ຍາຕິພຍະສະນັງ), ຄວາມເສື່ອມໂພຄະຊັພຍ໌ (ໂພຄັພຍະສະນັງ), ຄວາມເສື່ອມເພາະໂຣຄ (ໂຣຄັພຍະສະນັງ), ຄວາມເສື່ອມສີລ (ສີລັພຍະສະນັງ), ຄວາມເສື່ອມທິຕຖິ (ທິຕຖິພຍະສະນັງ), ພິກຂຸທັງຫລາຍ! ສັຕທັງຫລາຍເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມບໍ່ເຂົ້າເຖິງອະບາຍ ທຸຄະຕິ ວິນິບາຕ ນະຣົກ ເພາະເຫຕແຫ່ງຄວາມເສື່ອມຍາຕ ເພາະເຫຕແຫ່ງຄວາມເສື່ອມໂພຄະຊັພຍ໌ ຫລືເພາະເຫຕແຫ່ງຄວາມເສື່ອມເພາະໂຣຄ ແຕ່ສັຕທັງຫລາຍເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງອະບາຍ ທຸຄະຕິ ວິນິບາຕ ນະຣົກ ເພາະເຫຕແຫ່ງຄວາມເສື່ອມສີລ ຫລືເພາະເຫຕແຫ່ງຄວາມເສື່ອມທິຕຖິ. ພິກຂຸທັງຫລາຍ! ຄວາມເສື່ອມ ໕ ປະກາຣນີ້ແລ. ພິກຂຸທັງຫລາຍ! ຄວາມເຖິງພ້ອມ ໕ ປະກາຣນີ້; ໕ ປະກາຣເປັນຢ່າງໃດ? ຄື: ຄວາມເຖິງພ້ອມດ້ວຍຍາຕ (ຍາຕິສັມປະທາ), ຄວາມເຖິງພ້ອມດ້ວຍໂພຄະຊັພຍ໌ (ໂພຄະສັມປະທາ), ຄວາມເຖິງພ້ອມດ້ວຍຄວາມບໍ່ມີໂຣຄ (ອາໂຣຄຍະສັມປະທາ), ຄວາມເຖິງພ້ອມດ້ວຍສີລ (ສີລະສັມປະທາ), ຄວາມເຖິງພ້ອມດ້ວຍທິຕຖິ (ທິຕຖິສັມປະທາ), ພິກຂຸທັງຫລາຍ! ສັຕທັງຫລາຍເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມບໍ່ເຂົ້າເຖິງສຸຄະຕິໂລກສວັນ ເພາະເຫຕແຫ່ງຄວາມເຖິງພ້ອມດ້ວຍຍາຕ ເພາະເຫຕແຫ່ງຄວາມເຖິງພ້ອມດ້ວຍໂພຄະຊັພຍ໌ ຫລືເພາະເຫຕແຫ່ງຄວາມເຖິງພ້ອມດ້ວຍຄວາມບໍ່ມີໂຣຄ, ແຕ່ສັຕທັງຫລາຍເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງສຸຄະຕິໂລກສວັນ ເພາະເຫຕແຫ່ງຄວາມເຖິງພ້ອມດ້ວຍສີລ ຫລືເພາະເຫຕແຫ່ງຄວາມເຖິງພ້ອມດ້ວຍທິຕຖິ. ພິກຂຸທັງຫລາຍ! ຄວາມເຖິງພ້ອມ ໕ ປະກາຣນີ້ແລ.

ຄັ້ງນັ້ນແລ ພຣາມນ໌ຄົນໜຶ່ງໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ໄດ້ປຣາສັຍກັບພຣະຜູ້ມີພຣະພາຄ ຄັນຜ່ານກາຣປຣາສັຍພໍໃຫ້ຣະນຶກເຖິງກັນໄປແລ້ວ ຈຶ່ງນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ທູລຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ! ພຣະອົງຄ໌ຍ່ອມຕຣັສວ່າ “ທັມອັນຜູ້ໄດ້ບັນລຸຍ່ອມເຫັນເອງ, ທັມອັນຜູ້ໄດ້ບັນລຸຍ່ອມເຫັນເອງ ດັ່ງນີ້” ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ດ້ວຍເຫຕພຽງເທົ່າໃດໜໍ ທັມຈຶ່ງເປັນສິ່ງທີ່ຜູ້ໄດ້ບັນລຸຍ່ອມເຫັນເອງ, ບໍ່ປະກອບດ້ວຍກາລ, ຄວນຮຽກໃຫ້ມາເບິ່ງ, ຄວນນ້ອມເຂົ້າມາ, ອັນວິນຍູຊົນຍ່ອມຮູ້ໄດ້ສະເພາະຕົນ? ພຣະຜູ້ມີພຣະພາຄຕຣັສຕອບວ່າ: ພຣາມນ໌! ບຸຄຄົລຜູ້ກຳນັດ ຖືກຣາຄະຄອບງຳແລ້ວ ມີຈິຕອັນຣາຄະກຸ້ມຣຸມແລ້ວ ຍ່ອມຄິດເພື່ອບຽດບຽນຕົນເອງແດ່, ຍ່ອມຄິດເພື່ອບຽດບຽນຄົນອື່ນແດ່, ຍ່ອມຄິດເພື່ອບຽດບຽນຕົນເອງແລະຄົນອື່ນທັງສອງຝ່າຍແດ່, ຍ່ອມສເວີຍທຸກຂ໌ໂທມະນັສອັນເປັນໄປໃນທາງຈິຕແດ່ ເມື່ອລະຣາຄະໄດ້ເດັດຂາດແລ້ວ ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຕົນເອງເລີຍ, ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຄົນອື່ນ, ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຕົນເອງແລະຄົນອື່ນທັງສອງຝ່າຍ, ຍ່ອມບໍ່ສເວີຍທຸກຂ໌ໂທມະນັສອັນເປັນໄປໃນທາງຈິຕດ້ວຍ. ພຣາມນ໌ ດ້ວຍເຫຕດັ່ງທີ່ກ່າວມານີ້ແລ ທັມຈຶ່ງເປັນສິ່ງທີ່ຜູ້ໄດ້ບັນລຸຍ່ອມເຫັນເອງ, ບໍ່ປະກອບດ້ວຍກາລ, ຄວນຮຽກໃຫ້ມາເບິ່ງ, ຄວນນ້ອມເຂົ້າມາ, ອັນວິນຍູຊົນຍ່ອມຮູ້ໄດ້ສະເພາະຕົນ. ພຣາມນ໌! ບຸຄຄົລຜູ້ມີໂທສະ ຖືກໂທສະຄອບງຳແລ້ວ ມີຈິຕອັນໂທສະກຸ້ມຣຸມແລ້ວ ຍ່ອມຄິດເພື່ອບຽດບຽນຕົນເອງແດ່, ຍ່ອມຄິດເພື່ອບຽດບຽນຄົນອື່ນແດ່, ຍ່ອມຄິດເພື່ອບຽດບຽນຕົນເອງແລະຄົນອື່ນທັງສອງຝ່າຍແດ່, ຍ່ອມສເວີຍທຸກຂ໌ໂທມະນັສອັນເປັນໄປໃນທາງຈິຕແດ່ ເມື່ອລະໂທສະໄດ້ເດັດຂາດແລ້ວ ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຕົນເອງເລີຍ, ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຄົນອື່ນ, ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຕົນເອງແລະຄົນອື່ນທັງສອງຝ່າຍ, ຍ່ອມບໍ່ສເວີຍທຸກຂ໌ໂທມະນັສອັນເປັນໄປໃນທາງຈິຕດ້ວຍ. ພຣາມນ໌ ດ້ວຍເຫຕດັ່ງທີ່ກ່າວມານີ້ແລ ທັມຈຶ່ງເປັນສິ່ງທີ່ຜູ້ໄດ້ບັນລຸຍ່ອມເຫັນເອງ, ບໍ່ປະກອບດ້ວຍກາລ, ຄວນຮຽກໃຫ້ມາເບິ່ງ, ຄວນນ້ອມເຂົ້າມາ, ອັນວິນຍູຊົນຍ່ອມຮູ້ໄດ້ສະເພາະຕົນ. ພຣາມນ໌! ບຸຄຄົລຜູ້ມີໂມຫະ ຖືກໂມຫະຄອບງຳແລ້ວ ມີຈິຕອັນໂມຫະກຸ້ມຣຸມແລ້ວ ຍ່ອມຄິດເພື່ອບຽດບຽນຕົນເອງແດ່, ຍ່ອມຄິດເພື່ອບຽດບຽນຄົນອື່ນແດ່, ຍ່ອມຄິດເພື່ອບຽດບຽນຕົນເອງແລະຄົນອື່ນທັງສອງຝ່າຍແດ່, ຍ່ອມສເວີຍທຸກຂ໌ໂທມະນັສອັນເປັນໄປໃນທາງຈິຕແດ່ ເມື່ອລະໂມຫະໄດ້ເດັດຂາດແລ້ວ ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຕົນເອງເລີຍ, ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຄົນອື່ນ, ຍ່ອມບໍ່ຄິດເພື່ອບຽດບຽນຕົນເອງແລະຄົນອື່ນທັງສອງຝ່າຍ, ຍ່ອມບໍ່ສເວີຍທຸກຂ໌ໂທມະນັສອັນເປັນໄປໃນທາງຈິຕດ້ວຍ. ພຣາມນ໌ ດ້ວຍເຫຕດັ່ງທີ່ກ່າວມານີ້ແລ ທັມຈຶ່ງເປັນສິ່ງທີ່ຜູ້ໄດ້ບັນລຸຍ່ອມເຫັນເອງ, ບໍ່ປະກອບດ້ວຍກາລ, ຄວນຮຽກໃຫ້ມາເບິ່ງ, ຄວນນ້ອມເຂົ້າມາ, ອັນວິນຍູຊົນຍ່ອມຮູ້ໄດ້ສະເພາະຕົນ. ພຣາມນ໌ນັ້ນກຣາບທູລວ່າ ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ! ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ, ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ, ພຣະອົງຄ໌ຊົງປະກາສທັມໂດຍອະເນກປະຣິຍາຍ ປຽບເໝືອນຫງາຍຂອງທີ່ຄວ້ຳ ເປີດຂອງທີ່ປິດ ບອກທາງແກ່ຄົນຫລົງທາງ ຫລືສ່ອງປະທີປໄວ້ໃນທີ່ມືດ ດ້ວຍຫວັງວ່າ ຄົນມີຈັກຂຸຈັກເຫັນຣູປໄດ້ ສັນນັ້ນ. ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ ຂ້ານ້ອຍຂໍເຖິງພຣະຜູ້ມີພຣະພາຄ ກັບທັງພຣະທັມແລະພຣະພິກຂຸສົງຄ໌ເປັນສະຣະນະ ຂໍພຣະອົງຄ໌ຈົ່ງຊົງຈຳຂ້ານ້ອຍວ່າ ເປັນອຸປາສົກຜູ້ເຖິງສະຣະນະຕລອດຊີວິຕຕັ້ງແຕ່ວັນນີ້ເປັນຕົ້ນໄປ. ອັງຄຸຕຕຣະນິກາຍ ເອກ-ທຸກ-ຕິກະນິບາຕ ໒໐/໑໕໐-໑໕໑/໔໙໓

ພິກຂຸທັງຫລາຍ! ສມັຍໃດ ພຣະຣາຊາເປັນຜູ້ບໍ່ຕັ້ງຢູ່ໃນທັມ ສມັຍນັ້ນ ແມ່ນແຕ່ພວກຂ້າຣາຊະກາຣກໍເປັນຜູ້ບໍ່ຕັ້ງຢູ່ໃນທັມ ເມື່ອພວກຂ້າຣາຊະກາຣບໍ່ຕັ້ງຢູ່ໃນທັມ ສມັຍນັ້ນ ພຣາມແລະຄະຫະບໍດີກໍເປັນຜູ້ບໍ່ຕັ້ງຢູ່ໃນທັມ ເມື່ອພຣາມແລະຄະຫະບໍດີບໍ່ຕັ້ງຢູ່ໃນທັມ ສມັຍນັ້ນ ຊາວບ້ານ ຊາວຊົນບົທກໍເປັນຜູ້ບໍ່ຕັ້ງຢູ່ໃນທັມ, ດວງຈັນທ໌ແລະດວງອາທິຕຍ່ອມໝູນວຽນບໍ່ສະໝ່ຳສະເໝີ ເມື່ອດວງຈັນທ໌ແລະດວງອາທິຕໝູນວຽນບໍ່ສະໝ່ຳສະເໝີ ໝູ່ດາວທັງຫລາຍກໍຍ່ອມໝູນວຽນບໍ່ສະໝ່ຳສະເໝີ ເມື່ອໝູ່ດາວທັງຫລາຍໝູນວຽນບໍ່ສະໝ່ຳສະເໝີ ເດືອນໜຶ່ງແລະເຄິ່ງເດືອນກໍໝູນວຽນບໍ່ສະໝ່ຳສະເໝີ ເມື່ອເດືອນໜຶ່ງແລະເຄິ່ງເດືອນໝູນວຽນບໍ່ສະໝ່ຳສະເໝີ ລະດູແລະປີກໍໝູນວຽນບໍ່ສະໝ່ຳສະເໝີ ເມື່ອລະດູແລະປີໝູນວຽນບໍ່ສະໝ່ຳສະເໝີ ລົມຍ່ອມພັດບໍ່ສະໝ່ຳສະເໝີ ເມື່ອລົມພັດບໍ່ສະໝ່ຳສະເໝີ ລົມກໍພັດໄປຜິດທາງບໍ່ສະໝ່ຳສະເໝີ ຍ່ອມພັດວຽນໄປ ເມື່ອລົມພັດໄປຜິດທາງບໍ່ສະໝ່ຳສະເໝີ ພັດວຽນໄປ ເທວະດາກໍກຳເຣີບ ເມື່ອເທວະດາກຳເຣີບ ຝົນຍ່ອມບໍ່ຕົກຕ້ອງຕາມລະດູກາລ ເມື່ອຝົນບໍ່ຕົກຕ້ອງຕາມລະດູກາລ ເຂົ້າກ້າທັງຫລາຍຍ່ອມສຸກບໍ່ສະໝ່ຳສະເໝີ. ພິກຂຸທັງຫລາຍ! ມະນຸສຜູ້ບໍຣິໂພຄເຂົ້າທີ່ບໍ່ສຸກສະໝ່ຳສະເໝີກັນ ຍ່ອມເປັນຜູ້ມີອາຍຸໜ້ອຍ ມີຜິວພັນຊາມ ມີກຳລັງໜ້ອຍ ມີອາພາທຫລາຍ. ພິກຂຸທັງຫລາຍ! ສມັຍໃດ ພຣະຣາຊາເປັນຜູ້ຕັ້ງຢູ່ໃນທັມ ສມັຍນັ້ນ ແມ່ນແຕ່ພວກຂ້າຣາຊະກາຣກໍເປັນຜູ້ຕັ້ງຢູ່ໃນທັມ ເມື່ອພວກຂ້າຣາຊະກາຣຕັ້ງຢູ່ໃນທັມ ສມັຍນັ້ນ ພຣາມແລະຄະຫະບໍດີກໍເປັນຜູ້ຕັ້ງຢູ່ໃນທັມ ເມື່ອພຣາມແລະຄະຫະບໍດີຕັ້ງຢູ່ໃນທັມ ສມັຍນັ້ນ ຊາວບ້ານ ຊາວຊົນບົທກໍເປັນຜູ້ຕັ້ງຢູ່ໃນທັມ, ດວງຈັນທ໌ແລະດວງອາທິຕກໍຍ່ອມໝູນວຽນສະໝ່ຳສະເໝີ ເມື່ອດວງຈັນທ໌ແລະດວງອາທິຕໝູນວຽນສະໝ່ຳສະເໝີ ໝູ່ດາວທັງຫລາຍກໍຍ່ອມ ໝູນວຽນສະໝ່ຳສະເໝີ ເມື່ອໝູ່ດາວທັງຫລາຍໝູນວຽນສະໝ່ຳສະເໝີ ເດືອນໜຶ່ງແລະເຄິ່ງເດືອນກໍໝູນວຽນສະໝ່ຳສະເໝີ ເມື່ອເດືອນໜຶ່ງແລະເຄິ່ງເດືອນໝູນວຽນສະໝ່ຳສະເໝີ ລະດູແລະປີກໍໝູນວຽນສະໝ່ຳສະເໝີ ເມື່ອລະດູແລະປີໝູນວຽນສະໝ່ຳສະເໝີ ລົມຍ່ອມພັດສະໝ່ຳສະເໝີ ເມື່ອລົມພັດສະໝ່ຳສະເໝີ ລົມກໍພັດໄປຖືກທາງສະໝ່ຳສະເໝີ ເມື່ອລົມພັດໄປຖືກທາງສະໝ່ຳສະເໝີ ເທວະດາຍ່ອມບໍ່ກຳເຣີບ ເມື່ອເທວະດາບໍ່ກຳເຣີບ ຝົນຍ່ອມຕົກຕ້ອງຕາມລະດູກາລ ເມື່ອຝົນຕົກຕ້ອງຕາມລະດູກາລ ເຂົ້າກ້າທັງຫລາຍຍ່ອມສຸກສະໝ່ຳສະເໝີກັນ. ພິກຂຸທັງຫລາຍ! ມະນຸສຜູ້ບໍຣິໂພຄເຂົ້າທີ່ສຸກສະໝ່ຳສະເໝີກັນ ຍ່ອມເປັນຜູ້ມີອາຍຸຍືນ ມີຜິວພັນດີ ມີກຳລັງ ມີອາພາທໜ້ອຍ. ເມື່ອຝູງງົວຂ້າມນ້ຳໄປ ຖ້າງົວຜູ້ນຳຝູງໄປຄົດ ງົວເຫລົ່ານັ້ນຍ່ອມລອຍໄປຄົດທັງໝົດ ສັນໃດ; ໃນໝູ່ມະນຸສກໍສັນນັ້ນ ຜູ້ໃດໄດ້ຮັບສົມມຸດໃຫ້ເປັນຜູ້ນຳ ຖ້າເປັນຜູ້ປະພຶຕອະທັມ ປະຊາຊົນເຫລົ່ານັ້ນກໍເປັນຜູ້ປະພຶຕອະທັມ ແວ່ນແຄວ້ນທັງມວນກໍຈະປະສົບກັບຄວາມທຸກຂ໌ ເມື່ອ ພຣະຣາຊາບໍ່ຕັ້ງຢູ່ໃນທັມ. ເມື່ອຝູງງົວຂ້າມນ້ຳໄປ ຖ້າງົວຜູ້ນຳຝູງໄປຕົງ ງົວເຫລົ່ານັ້ນຍ່ອມລອຍໄປຕົງທັງໝົດ ສັນໃດ; ໃນໝູ່ມະນຸສກໍສັນນັ້ນ ຜູ້ໃດໄດ້ຮັບສົມມຸດໃຫ້ເປັນຜູ້ນຳ ຖ້າເປັນຜູ້ປະພຶຕທັມ ປະຊາຊົນເຫລົ່ານັ້ນກໍເປັນຜູ້ປະພຶຕທັມ ແວ່ນແຄວ້ນທັງມວນກໍຈະປະສົບກັບຄວາມສຸຂ ເມື່ອພຣະຣາຊາຕັ້ງຢູ່ໃນທັມ. “At a time when kings are unprincipled, royal officials become unprincipled. When royal officials are unprincipled, brahmins and householders become unprincipled. When brahmins and householders are unprincipled, the people of town and country become unprincipled. When the people of town and country are unprincipled, the courses of the moon and sun become erratic. … the courses of the stars and constellations … the days and nights … the months and fortnights … the seasons and years become erratic. … the blowing of the winds becomes erratic and chaotic. … the deities are angered. … the heavens don’t provide enough rain. … the crops ripen erratically. When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly. At a time when kings are principled, royal officials become principled. … brahmins and householders … people of town and country become principled. When the people of town and country are principled, the courses of the sun and moon become regular. … the stars and constellations … the days and nights … the months and fortnights … the seasons and years become regular. … the blowing of the winds becomes regular and orderly. … the deities are not angered … … the heavens provide plenty of rain. When the heavens provide plenty of rain, the crops ripen well. When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy. When cattle ford a river, if the bull goes off course, they all go off course, because their leader is off course. So it is for humans: when the one deemed chief behaves badly, what do you expect the rest to do? The whole country sleeps badly, when the king is unprincipled. When cattle ford a river, if the bull goes straight, they all go straight, because their leader is straight. So it is for humans: when the one deemed chief does the right thing, what do you expect the rest to do? The whole country sleeps at ease, when the king is just.” ອັງຄຸຕຕະຣະນິກາຍ ຈະຕຸຸກກະນິບາຕ ໒໑/໗໔-໗໕/໗໐ Adhammikasutta AN 4.70 https://suttacentral.net/an4.70

“Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices for his own benefit but not for that of others. The one who practices for the benefit of others but not for his own. The one who practices neither for his own benefit nor for that of others. The one who practices for his own benefit and for that of others. “And how is one an individual who practices for his own benefit but not for that of others? There is the case where a certain individual himself abstains from the taking of life but doesn’t encourage others in undertaking abstinence from the taking of life. He himself abstains from stealing but doesn’t encourage others in undertaking abstinence from stealing. He himself abstains from sexual misconduct but doesn’t encourage others in undertaking abstinence from sexual misconduct. He himself abstains from lying but doesn’t encourage others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness but doesn’t encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit but not for that of others. “And how is one an individual who practices for the benefit of others but not for his own? There is the case where a certain individual himself doesn’t abstain from the taking of life but encourages others in undertaking abstinence from the taking of life. He himself doesn’t abstain from stealing but encourages others in undertaking abstinence from stealing. He himself doesn’t abstain from sexual misconduct but encourages others in undertaking abstinence from sexual misconduct. He himself doesn’t abstain from lying but encourages others in undertaking abstinence from lying. He himself doesn’t abstain from intoxicants that cause heedlessness but encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for the benefit of others but not for his own. “And how is one an individual who practices neither for his own benefit nor for that of others? There is the case where a certain individual himself doesn’t abstain from the taking of life and doesn’t encourage others in undertaking abstinence from the taking of life. He himself doesn’t abstain from stealing and doesn’t encourage others in undertaking abstinence from stealing. He himself doesn’t abstain from sexual misconduct and doesn’t encourage others in undertaking abstinence from sexual misconduct. He himself doesn’t abstain from lying and doesn’t encourage others in undertaking abstinence from lying. He himself doesn’t abstain from intoxicants that cause heedlessness and doesn’t encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices neither for his own benefit nor for that of others. “And how is one an individual who practices for his own benefit and for that of others? There is the case where a certain individual himself abstains from the taking of life and encourages others in undertaking abstinence from the taking of life. He himself abstains from stealing and encourages others in undertaking abstinence from stealing. He himself abstains from sexual misconduct and encourages others in undertaking abstinence from sexual misconduct. He himself abstains from lying and encourages others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness and encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit and for that of others. “These are the four types of individuals to be found existing in the world.” Sikkhāpadasutta AN 4.99 https://suttacentral.net/an4.99

At Sāvatthī. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Great king, these four people are found in the world. What four? The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light. And how is a person dark and bound for darkness? It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This person is like someone who goes from darkness to darkness, from blackness to blackness, from bloodstain to bloodstain. That’s how a person is dark and bound for darkness. And how is a person dark and bound for light? It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting. But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. This person is like someone who ascends from the ground to a couch; from a couch to horseback; from horseback to an elephant; and from an elephant to a stilt longhouse. That’s how a person is dark and bound for light. And how is a person light and bound for darkness? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This person is like someone who descends from a stilt longhouse to an elephant; from an elephant to horseback; from horseback to a couch; and from a couch to the ground; and from the ground they enter darkness. That’s how a person is light and bound for darkness. And how is a person light and bound for light? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. This person is like someone who shifts from one couch to another; from the back of one horse to another; from one elephant to another; or from one stilt longhouse to another. That’s how a person is light and bound for light. These are the four people found in the world.” That is what the Buddha said. … “O king, some people are poor, faithless and stingy. Miserly, with bad intentions, they lack regard, they have wrong view. They abuse and insult ascetics and brahmins and other renunciates. They’re nihilists and bullies, who prevent others from giving food to beggars. O king, ruler of the people: when such people die they fall into the terrible hell— from darkness they’re bound for darkness. O king, some people are poor, but faithful and not stingy. They give with best of intentions, that peaceful-hearted person. They rise for and bow to ascetics and brahmins and other nomads. Training in moral conduct, they don’t prevent others from giving food to beggars. O king, ruler of the people: when such people die they go to the heaven of the Three and Thirty— from darkness they’re bound for light. O king, some people are rich, but faithless and stingy. Miserly, with bad intentions, they lack regard, they have wrong view. They abuse and insult ascetics and brahmins and other nomads They’re nihilists and bullies, who prevent others from giving food to beggars. O king, ruler of the people: when such people die they fall into the terrible hell— from light they’re bound for darkness. O king, some people are rich, faithful and not stingy. They give with best of intentions, that peaceful-hearted person. They rise for and bow to ascetics and brahmins and other renunciates. Training in moral conduct, they don’t prevent others from giving food to beggars. O king, ruler of the people: when such people die they go to the heaven of the Three and Thirty— from light they’re bound for light.” Puggalasutta SN 3.21 https://suttacentral.net/sn3.21

“When a person has wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, & wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil. “Just as when a nimb-tree seed, a bitter creeper seed, or a bitter melon seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its bitterness, acridity, & distastefulness. Why is that? Because the seed is evil. In the same way, when a person has wrong view… wrong release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever determinations, whatever vows, whatever fabrications, all lead to what is disagreeable, unpleasing, unappealing, unprofitable, & stressful. Why is that? Because the view is evil. “When a person has right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, & right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious. “Just as when a sugar cane seed, a rice grain, or a grape seed is placed in moist soil, whatever nutriment it takes from the soil & the water, all conduces to its sweetness, tastiness, & unalloyed delectability. Why is that? Because the seed is auspicious. In the same way, when a person has right view… right release, whatever bodily deeds he undertakes in line with that view, whatever verbal deeds… whatever mental deeds he undertakes in line with that view, whatever intentions, whatever vows, whatever determinations, whatever fabrications, all lead to what is agreeable, pleasing, charming, profitable, & easeful. Why is that? Because the view is auspicious.” Bījasutta AN 10.104 https://suttacentral.net/an10.104

At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the bhikkhus, “Bhikkhus!” “Venerable sir,” they replied. The Buddha said this: “Bhikkhus, I am freed from all snares, both human and divine. You are also freed from all snares, both human and divine. Wander forth, bhikkhus, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching! I will travel to Uruvelā, the village of Senāni, in order to teach the Dhamma.” Then Māra the Wicked went up to the Buddha and addressed him in verse: “You’re bound by all snares, both human and divine. You’re bound by the great bond: you won’t escape me, ascetic!” “I’m freed from all snares, both human and divine. I’m freed from the great bonds; You’re beaten, terminator!” Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there. Dutiyamārapāsasutta SN 4.5 https://suttacentral.net/sn4.5

This was said by the Buddha, the Perfected One: that is what I heard. “These three kinds of children are found in the world. What three? One who betters their birth, one who equals their birth, one who fails their birth. And how does a child better their birth? It’s when a child’s parents have not gone for refuge to the Buddha, the teaching, and the Saṅgha. They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. They’re immoral, of bad character. But their child has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. That’s how a child betters their birth. And how does a child equal their birth? It’s when a child’s parents have gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. And their child has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. That’s how a child equals their birth. And how does a child fail their birth? It’s when a child’s parents have gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. But their child has not gone for refuge to the Buddha, the teaching, and the Saṅgha. They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. They’re immoral, of bad character. That’s how a child fails their birth. These are the three kinds of children found in the world.” The Buddha spoke this matter. On this it is said: “The astute wish for a child who betters or equals their birth; not one who fails their birth, disgracing their family. These are the children in the world who become lay devotees; faithful, accomplished in ethics, bountiful, rid of stinginess. Like the moon freed from a cloud, they shine in the assemblies.” This too is a matter that was spoken by the Blessed One: that is what I heard. Puttasutta Iti 74 https://suttacentral.net/iti74