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At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. The brahmin Bhāradvāja the Rude heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him: “What do you think, brahmin? Do friends and colleagues, relatives and family members, and guests still come to visit you?” “Sometimes they do, Master Gotama.” “Do you then serve them with fresh and cooked foods and savories?” “Sometimes I do.” “But if they don’t accept it, brahmin, who does it belong to?” “In that case it still belongs to me.” “In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it. It still belongs to you, brahmin, it still belongs to you! Someone who, when abused, harassed, and attacked, abuses, harasses, and attacks in return is said to eat the food and have a reaction to it. But we neither eat your food nor do we have a reaction to it. It still belongs to you, brahmin, it still belongs to you!” “The king and his retinue believe that Master Gotama is a perfected one. And yet he still gets angry.” “For one free of anger, tamed, living in balance, freed by right knowledge, a poised one who is at peace: where would anger come from? When you get angry at an angry person you just make things worse for yourself. When you don’t get angry at an angry person you win a battle hard to win. When you know that the other is angry, you act for the good of both yourself and the other if you’re mindful and stay calm. People unfamiliar with the teaching consider one who heals both oneself and the other to be a fool.” When he had spoken, Bhāradvāja the Rude said to the Buddha, “Excellent, Master Gotama! … I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the ascetic Gotama’s presence?” And the brahmin Bhāradvāja the Rude received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja the Rude, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Bhāradvāja became one of the perfected. Akkosasutta SN 7.2 https://suttacentral.net/sn7.2

SO I HAVE HEARD. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the householder’s son Sigālaka rose early and left Rājagaha. With his clothes and hair all wet, he raised his joined palms to revere the various quarters—east, south, west, north, below, and above. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. He saw Sigālaka revering the quarters and said to him, “Householder’s son, why are you revering the quarters in this way?” “Sir, on his deathbed my father said to me: ‘My dear, please revere the quarters.’ Honoring, respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes and hair all wet, raised my joined palms to revere the various quarters—east, south, west, north, below, and above.” 1. The Six Directions “Householder’s son, that’s not how the six directions should be revered in the training of the Noble One.” “But sir, how should the six directions be revered in the training of the Noble One? Sir, please teach me this.” “Well then, householder’s son, listen and apply your mind well, I will speak.” “Yes, sir,” replied Sigālaka. The Buddha said this: “Householder’s son, a noble disciple gives up four corrupt deeds, doesn’t do bad deeds on four grounds, and avoids six drains on wealth. When they’ve left these fourteen bad things behind they have the six directions covered. They’re practicing to win in both worlds, and they succeed in this world and the next. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 2. Four Corrupt Deeds What four corrupt deeds have they given up? Killing living creatures, stealing, sexual misconduct, and lying: these are corrupt deeds. These are the four corrupt deeds they’ve given up.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say: “Killing, stealing, telling lies, and committing adultery: astute people don’t praise these things.” 3. Four Grounds “On what four grounds do they not do bad deeds? One does bad deeds prejudiced by favoritism, hostility, stupidity, and cowardice. When a noble disciple is not prejudiced by favoritism, hostility, stupidity, and cowardice, they don’t do bad deeds on these four grounds.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say: “If you act against the teaching out of favoritism, hostility, cowardice, or stupidity, your fame shrinks, like the moon in the waning fortnight. If you don’t act against the teaching out of favoritism, hostility, cowardice, and stupidity, your fame swells, like the moon in the waxing fortnight.” 4. Six Drains on Wealth “What six drains on wealth do they avoid? Habitually engaging in the following things is a drain on wealth: drinking alcohol; roaming the streets at night; frequenting festivals; gambling; bad friends; laziness. 5. Six Drawbacks of Drinking There are these six drawbacks of habitually drinking alcohol. Immediate loss of wealth, promotion of quarrels, susceptibility to illness, disrepute, indecent exposure; and weakened wisdom is the sixth thing. These are the six drawbacks of habitually drinking alcohol. 6. Six Drawbacks of Roaming the Streets at Night There are these six drawbacks of roaming the streets at night. Yourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suffering. These are the six drawbacks of roaming the streets at night. 7. Six Drawbacks of Festivals There are these six drawbacks of frequenting festivals. You’re always thinking: ‘Where’s the dancing? Where’s the singing? Where’s the music? Where are the stories? Where’s the applause? Where are the kettledrums?’ These are the six drawbacks of frequenting festivals. 8. Six Drawbacks of Gambling There are these six drawbacks of habitually gambling. Victory breeds enmity. The loser mourns their money. There is immediate loss of wealth. A gambler’s word carries no weight in public assembly. Friends and colleagues treat them with contempt. And no-one wants to marry a gambler, for they think: ‘This individual is a gambler—they’re not able to support a partner.’ These are the six drawbacks of habitually gambling. 9. Six Drawbacks of Bad Friends There are these six drawbacks of bad friends. You become friends and companions with those who are addicts, carousers, drunkards, frauds, swindlers, and thugs. These are the six drawbacks of bad friends. 10. Six Drawbacks of Laziness There are these six drawbacks of habitual laziness. You don’t get your work done because you think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’ By dwelling on so many excuses for not working, you don’t make any more money, and the money you already have runs out. These are the six drawbacks of habitual laziness.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say: “Some are just drinking buddies, some call you their dear, dear friend, but a true friend is one who stands by you in need. Sleeping late, adultery, making enemies, harmfulness, bad friends, and avarice: these six grounds ruin a person. With bad friends, bad companions, bad behavior and alms-resort, a man falls to ruin in both this world and the next. Dice, women, drink, song and dance; sleeping by day and roaming at night; bad friends, and avarice: these six grounds ruin a person. They play dice and drink liquor, and consort with women loved by others. Associating with the worse, not the better, they diminish like the waning moon. A drunkard, broke, and destitute, thirsty, drinking in the bar, drowning in debt, will quickly lose their way. When you’re in the habit of sleeping late, seeing night as time to rise, and always getting drunk, you can’t keep up the household life. ‘Too cold, too hot, too late,’ they say. When the young neglect their work like this, riches pass them by. But one who considers heat and cold as nothing more than blades of grass— he does his duties as a man, and happiness never fails.” 11. Fake Friends “Householder’s son, you should recognize these four enemies disguised as friends: the taker, the talker, the flatterer, the spender. You can recognize a fake friend who’s all take on four grounds. Your possessions end up theirs. Giving little, they expect a lot. They do their duty out of fear. They associate for their own advantage. You can recognize a fake friend who’s all take on these four grounds. You can recognize a fake friend who’s all talk on four grounds. They’re hospitable in the past. They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune. You can recognize a fake friend who’s all talk on these four grounds. You can recognize a fake friend who’s a flatterer on four grounds. They support you equally in doing bad and doing good. They praise you to your face, and put you down behind your back. You can recognize a fake friend who’s a flatterer on these four grounds. You can recognize a fake friend who’s a spender on four grounds. They accompany you when drinking, roaming the streets at night, frequenting festivals, and gambling. You can recognize a fake friend who’s a spender on these four grounds.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say: “One friend is all take, another all talk; one’s just a flatterer, and one’s a friend who spends. An astute person understands these four enemies for what they are and keeps them at a distance, as they’d shun a risky road.” 12. Good-Hearted Friends “Householder’s son, you should recognize these four good-hearted friends: the helper, the friend in good times and bad, the counselor, and the one who’s compassionate. You can recognize a good-hearted friend who’s a helper on four grounds. They guard you when you’re negligent. They guard your property when you’re negligent. They keep you safe in times of danger. When something needs doing, they provide you with twice the money you need. You can recognize a good-hearted friend who’s a helper on these four grounds. You can recognize a good-hearted friend who’s the same in good times and bad on four grounds. They tell you secrets. They keep your secrets. They don’t abandon you in times of trouble. They’d even give their life for your welfare. You can recognize a good-hearted friend who’s the same in good times and bad on these four grounds. You can recognize a good-hearted friend who’s a counselor on four grounds. They keep you from doing bad. They support you in doing good. They teach you what you do not know. They explain the path to heaven. You can recognize a good-hearted friend who’s a counselor on these four grounds. You can recognize a good-hearted friend who’s compassionate on four grounds. They don’t delight in your misfortune. They delight in your good fortune. They keep others from criticizing you. They encourage praise of you. You can recognize a good-hearted friend who’s compassionate on these four grounds.” The Buddha spoke this matter. Then the Holy One, the Teacher, went on to say: “A friend who’s a helper, one the same in both pleasure and pain, a friend of good counsel, and one of compassion; an astute person understands these four friends for what they are and carefully looks after them, like a mother the child at her breast. The astute and virtuous shine like a burning flame. They pick up riches as bees roaming round pick up pollen. And their riches proceed to grow, like an termite mound piling up. In gathering wealth like this, a householder does enough for their family. And they’d hold on to friends by dividing their wealth in four. One portion is to enjoy. Two parts invest in work. And the fourth should be kept for times of trouble.” 13. Covering the Six Directions “And how, householder’s son, does a noble disciple cover the six directions? These six directions should be recognized: parents as the east, teachers as the south, partner and children as the west, friends and colleagues as the north, bondservants and workers as beneath, and ascetics and brahmins as above. A child should serve their parents as the eastern quarter in five ways, thinking: ‘I will support those who supported me. I’ll do my duty for them. I’ll maintain the family lineage. I’ll take care of the inheritance. When they have passed away, I’ll make an offering on their behalf.’ Parents served by the children in these five ways show compassion to them in five ways. They keep them from doing bad. They support them in doing good. They train them in a profession. They connect them with a suitable partner. They transfer the inheritance in due time. Parents served by their children in these five ways show compassion to them in these five ways. And that’s how the eastern quarter is covered, kept safe and free of peril. A student should serve their teacher as the southern quarter in five ways: by rising for them, by serving them, by listening well, by looking after them, and by carefully learning their profession. Teachers served by their students in these five ways show compassion to them in five ways. They make sure they’re well educated and well drilled in memorization. They clearly explain all the knowledge of the profession. They introduce them to their friends and colleagues. They provide protection in every region. Teachers served by their students in these five ways show compassion to them in these five ways. And that’s how the southern quarter is covered, kept safe and free of peril. A husband should serve his wife as the western quarter in five ways: by treating her with honor, by not looking down on her, by not being unfaithful, by relinquishing authority to her, and by presenting her with adornments. A wife served by her husband in these five ways shows compassion to him in five ways. She’s well-organized in her work. She manages the domestic help. She’s not unfaithful. She preserves his earnings. She’s deft and tireless in all her duties. A wife served by her husband in these five ways shows compassion to him in these five ways. And that’s how the western quarter is covered, kept safe and free of peril. A gentleman should serve his friends and colleagues as the northern quarter in five ways: giving, kindly words, taking care, equality, and not using tricky words. Friends and colleagues served by a gentleman in these five ways show compassion to him in five ways. They guard him when they’re negligent. They guard his property when they’re negligent. They keep him safe in times of danger. They don’t abandon him in times of trouble. They honor his descendants. Friends and colleagues served by a gentleman in these five ways show compassion to him in these five ways. And that’s how the northern quarter is covered, kept safe and free of peril. A master should serve their bondservants and workers as the lower quarter in five ways: by organizing work according to ability, by paying food and wages, by nursing them when sick, by sharing special treats, and by giving time off work. Bondservants and workers served by a master in these five ways show compassion to him in five ways. They get up first, and go to bed last. They don’t steal. They do their work well. And they promote a good reputation. Bondservants and workers served by a master in these five ways show compassion to him in these five ways. And that’s how the lower quarter is covered, kept safe and free of peril. A gentleman should serve ascetics and brahmins as the upper quarter in five ways: by loving deeds of body, speech, and mind, by not turning them away at the gate, and by providing them with material needs. Ascetics and brahmins served by a gentleman in these five ways show compassion to him in six ways. They keep him from doing bad. They support him in doing good. They think of him with kindly thoughts. They teach him what he does not know. They clarify what he’s already learned. They explain the path to heaven. Ascetics and brahmins served by a gentleman in these five ways show compassion to him in these six ways. And that’s how the upper quarter is covered, kept safe and free of peril.” The Buddha spoke this matter. Then the Holy One, the Teacher, went on to say: “Parents are the east, teachers the south, wives and child the west, friends and colleagues the north, servants and workers below, and ascetics and brahmins above. By honoring these quarters a householder does enough for their family. The astute and the virtuous, the gentle and the articulate, the humble and the kind: they’re the kind who win glory. The diligent, not lazy, those not disturbed by troubles, those consistent in conduct, the intelligent: they’re the kind who win glory. The inclusive, the makers of friends, the bountiful, those rid of stinginess, those who lead, train, and persuade: they’re the kind who win glory. Giving and kindly words, taking care here, and treating equally in worldly conditions, as befits them in each case; these ways of being inclusive in the world are like a moving chariot’s linchpin. If there were no such ways of being inclusive, neither mother nor father would be respected and honored for what they’ve done for their children. But since these ways of being inclusive do exist, the astute do regard them well, so they achieve greatness and are praised.” When this was said, Sigālaka the householder’s son said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Siṅgālasutta DN 31 https://suttacentral.net/dn31

ພິກຂຸທັງຫລາຍ! ເມື່ອກ່ອນແຕ່ຕຣັສຮູ້ ຄັ້ງເຮົາເປັນໂພທິສັຕ ຍັງບໍ່ໄດ້ຕຣັສຮູ້ ໄດ້ມີຄວາມຄິດຢ່າງນີ້ວ່າ ອັນໃດໜໍ ເປັນມັຄຄາ ເປັນປະຕິປະທາແຫ່ງກາຣຈະເຣີນອິທທິບາທ. ພິກຂຸທັງຫລາຍ! ເຮົາໄດ້ມີຄວາມຄິດຢ່າງນີ້ວ່າ ພິກຂຸນັ້ນຍ່ອມຈະເຣີນອິທທິບາທອັນປະກອບດ້ວຍສັນທະສະມາທິແລະປະທານະສັງຂາຣດັ່ງນີ້ວ່າ ສັນທະຂອງເຮົາຈັກບໍ່ຍໍ້ຢ່ອນເກີນໄປ ບໍ່ຕ້ອງປະຄອງເກີນໄປ ບໍ່ຫົດຫູ່ໃນພາຍໃນ ບໍ່ຟຸ້ງຊ່ານໃນພາຍນອກ ແລະເຂົາມີຄວາມສຳຄັນໃນເບື້ອງຫລັງແລະເບື້ອງໜ້າຢູ່ວ່າ ເບື້ອງໜ້າສັນໃດ ເບື້ອງຫລັງກໍສັນນັ້ນ ເບື້ອງຫລັງສັນໃດ ເບື້ອງໜ້າກໍສັນນັ້ນ ເບື້ອງລຸ່ມສັນໃດ ເບື້ອງເທິງກໍສັນນັ້ນ ເບື້ອງເທິງສັນໃດ ເບື້ອງລຸ່ມກໍສັນນັ້ນ ກາງເວັນສັນໃດ ກາງຄືນກໍສັນນັ້ນ ກາງຄືນສັນໃດ ກາງເວັນກໍສັນນັ້ນ ເຂົາມີຈິຕເປີດເຜີຍ ບໍ່ມີອັນໃດຫໍ່ຫຸ້ມ ອົບຮົມຈິຕໃຫ້ສວ່າງຢູ່ ດ້ວຍປະກາຣຢ່າງນີ້. ພິກຂຸຍ່ອມຈະເຣີນອິທທິບາທອັນປະກອບດ້ວຍວິຣິຍະສະມາທິແລະປະທານະສັງຂາຣດັ່ງນີ້ວ່າ ວິຣິຍະຂອງເຮົາຈັກບໍ່ຍໍ້ຢ່ອນເກີນໄປ ບໍ່ຕ້ອງປະຄອງເກີນໄປ ບໍ່ຫົດຫູ່ໃນພາຍໃນ ບໍ່ຟຸ້ງຊ່ານໃນພາຍນອກ ແລະເຂົາມີຄວາມສຳຄັນໃນເບື້ອງຫລັງແລະເບື້ອງໜ້າຢູ່ວ່າ ເບື້ອງໜ້າສັນໃດ ເບື້ອງຫລັງກໍສັນນັ້ນ ເບື້ອງຫລັງສັນໃດ ເບື້ອງໜ້າກໍສັນນັ້ນ ເບື້ອງລຸ່ມສັນໃດ ເບື້ອງເທິງກໍສັນນັ້ນ ເບື້ອງເທິງສັນໃດ ເບື້ອງລຸ່ມກໍສັນນັ້ນ ກາງເວັນສັນໃດ ກາງຄືນກໍສັນນັ້ນ ກາງຄືນສັນໃດ ກາງເວັນກໍສັນນັ້ນ ເຂົາມີຈິຕເປີດເຜີຍ ບໍ່ມີອັນໃດຫໍ່ຫຸ້ມ ອົບຮົມຈິຕໃຫ້ສວ່າງຢູ່ ດ້ວຍປະກາຣຢ່າງນີ້. ພິກຂຸຍ່ອມຈະເຣີນອິທທິບາທອັນປະກອບດ້ວຍຈິຕຕະສະມາທິແລະປະທານະສັງຂາຣດັ່ງນີ້ວ່າ ຈິຕຂອງເຮົາຈັກບໍ່ຍໍ້ຢ່ອນເກີນໄປ ບໍ່ຕ້ອງປະຄອງເກີນໄປ ບໍ່ຫົດຫູ່ໃນພາຍໃນ ບໍ່ຟຸ້ງຊ່ານໃນພາຍນອກ ແລະເຂົາມີຄວາມສຳຄັນໃນເບື້ອງຫລັງແລະເບື້ອງໜ້າຢູ່ວ່າ ເບື້ອງໜ້າສັນໃດ ເບື້ອງຫລັງກໍສັນນັ້ນ ເບື້ອງຫລັງສັນໃດ ເບື້ອງໜ້າກໍສັນນັ້ນ ເບື້ອງລຸ່ມສັນໃດ ເບື້ອງເທິງກໍສັນນັ້ນ ເບື້ອງເທິງສັນໃດ ເບື້ອງລຸ່ມກໍສັນນັ້ນ ກາງເວັນສັນໃດ ກາງຄືນກໍສັນນັ້ນ ກາງຄືນສັນໃດ ກາງເວັນກໍສັນນັ້ນ ເຂົາມີຈິຕເປີດເຜີຍ ບໍ່ມີອັນໃດຫໍ່ຫຸ້ມ ອົບຮົມຈິຕໃຫ້ສວ່າງຢູ່ ດ້ວຍປະກາຣຢ່າງນີ້. ພິກຂຸຍ່ອມຈະເຣີນອິທທິບາທອັນປະກອບດ້ວຍວີມັງສາສະມາທິແລະປະທານະສັງຂາຣດັ່ງນີ້ວ່າ ວີມັງສາຂອງເຮົາຈັກບໍ່ຍໍ້ຢ່ອນເກີນໄປ ບໍ່ຕ້ອງປະຄອງເກີນໄປ ບໍ່ຫົດຫູ່ໃນພາຍໃນ ບໍ່ຟຸ້ງຊ່ານໃນພາຍນອກ ແລະເຂົາມີຄວາມສຳຄັນໃນເບື້ອງຫລັງແລະເບື້ອງໜ້າຢູ່ວ່າ ເບື້ອງໜ້າສັນໃດ ເບື້ອງຫລັງກໍສັນນັ້ນ ເບື້ອງຫລັງສັນໃດ ເບື້ອງໜ້າກໍສັນນັ້ນ ເບື້ອງລຸ່ມສັນໃດ ເບື້ອງເທິງກໍສັນນັ້ນ ເບື້ອງເທິງສັນໃດ ເບື້ອງລຸ່ມກໍສັນນັ້ນ ກາງເວັນສັນໃດ ກາງຄືນກໍສັນນັ້ນ ກາງຄືນສັນໃດ ກາງເວັນກໍສັນນັ້ນ ເຂົາມີຈິຕເປີດເຜີຍ ບໍ່ມີອັນໃດຫໍ່ຫຸ້ມ ອົບຮົມຈິຕໃຫ້ສວ່າງຢູ່ ດ້ວຍປະກາຣຢ່າງນີ້. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຈະເຣີນ ກະທຳໃຫ້ຫລາຍເຊິ່ງອິທທິບາທ ໔ ຢ່າງນີ້ ຍ່ອມສະແດງລິທໄດ້ຫລາຍຢ່າງຄື ຄົນດຽວເປັນຫລາຍຄົນກໍໄດ້; ຫລາຍຄົນເປັນຄົນດຽວກໍໄດ້; ຫາຍໂຕໄປນອກຝາ ນອກກຳແພງ ນອກພູເຂົາໄດ້ໂດຍບໍ່ຕິດຂັດເໝືອນໄປໃນທີ່ວ່າງກໍໄດ້; ກະທຳກາຣຜຸດຂຶ້ນຫລືມຸດລົງໃນແຜ່ນດິນເໝືອນໃນນ້ຳກໍໄດ້; ເດີນເທິງນ້ຳບໍ່ແຕກເໝືອນເດີນເທິງແຜ່ນດິນກໍໄດ້; ເຫາະໄປໃນອາກາສທັງໆທີ່ຍັງນັ່ງຄູ້ບັລລັງກ໌ເໝືອນນົກກໍໄດ້; ລູບຄຳດວງຈັນທ໌ ດວງອາທິຕເຊິ່ງມີລິທຫລາຍ ມີອານຸພາບຫລາຍດ້ວຍຝາມືກໍໄດ້; ໃຊ້ອຳນາຈທາງກາຍໄປຈົນເຖິງພຣົມມະໂລກກໍໄດ້. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຈະເຣີນ ກະທຳໃຫ້ຫລາຍເຊິ່ງອິທທິບາທ ໔ ຢ່າງນີ້ ຍ່ອມໄດ້ຍິນສຽງທັງ ໒ ຄື ສຽງທິພແລະສຽງມະນຸສທັງໃນທີ່ໄກແລະໃນທີ່ໃກ້ ດ້ວຍທິພພະໂສຕະ(ຫູທິບ) ອັນບໍຣິສຸທ ລ່ວງໂສຕະຂອງມະນຸສ. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຈະເຣີນ ກະທຳໃຫ້ຫລາຍເຊິ່ງອິທທິບາທ ໔ ຢ່າງນີ້ ຍ່ອມກຳນົດຮູ້ໃຈຂອງສັຕອື່ນ ແລະບຸຄຄົລອື່ນໄດ້ດ້ວຍໃຈຄື: ຈິຕມີຣາຄະ ກໍຮູ້ວ່າ ຈິຕມີຣາຄະ; ຈິຕປາສະຈາກຣາຄະ ກໍຮູ້ວ່າ ຈິຕປາສະຈາກຣາຄະ; ຈິຕມີໂທສະ ກໍຮູ້ວ່າ ຈິຕມີໂທສະ; ຈິຕປາສະຈາກໂທສະ ກໍຮູ້ວ່າ ຈິຕປາສະຈາກໂທສະ; ຈິຕມີໂມຫະ ກໍຮູ້ວ່າ ຈິຕມີໂມຫະ; ຈິຕປາສະຈາກໂມຫະ ກໍຮູ້ວ່າ ຈິຕປາສະຈາກໂມຫະ; ຈິຕຫົດຫູ່ ກໍຮູ້ວ່າ ຈິຕຫົດຫູ່; ຈິຕຟຸ້ງຊ່ານ ກໍຮູ້ວ່າ ຈິຕຟຸ້ງຊ່ານ; ຈິຕເປັນມະຫັຄຄະຕະ ກໍຮູ້ວ່າ ຈິຕເປັນມະຫັຄຄະຕະ; ຈິຕບໍ່ເປັນມະຫັຄຄະຕະ ກໍຮູ້ວ່າ ຈິຕບໍ່ເປັນມະຫັຄຄະຕະ; ຈິຕມີຈິຕອື່ນຍິ່ງກວ່າ ກໍຮູ້ວ່າ ຈິຕມີຈິຕອື່ນຍິ່ງກວ່າ; ຈິຕບໍ່ມີຈິຕອື່ນຍິ່ງກວ່າ ກໍຮູ້ວ່າ ຈິຕບໍ່ມີຈິຕອື່ນຍິ່ງກວ່າ; ຈິຕຕັ້ງໝັ້ນ ກໍຮູ້ວ່າ ຈິຕຕັ້ງໝັ້ນ; ຈິຕບໍ່ຕັ້ງໝັ້ນ ກໍຮູ້ວ່າ ຈິຕບໍ່ຕັ້ງໝັ້ນ; ຈິຕຫລຸດພົ້ນ ກໍຮູ້ວ່າ ຈິຕຫລຸດພົ້ນ; ຈິຕບໍ່ຫລຸດພົ້ນ ກໍຮູ້ວ່າ ຈິຕບໍ່ຫລຸດພົ້ນ. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຈະເຣີນ ກະທຳໃຫ້ຫລາຍເຊິ່ງອິທທິບາທ ໔ ຢ່າງນີ້ ຍ່ອມຣະນຶກຊາຕກ່ອນໄດ້ເປັນອັນມາກຄື ຣະນຶກໄດ້ຊາຕໜຶ່ງແດ່ ສອງຊາຕແດ່ ສາມຊາຕແດ່ ສີ່ຊາຕແດ່ ຫ້າຊາຕແດ່ ສິບຊາຕແດ່ ຊາວຊາຕແດ່ ສາມສິບຊາຕແດ່ ສີ່ສິບຊາຕແດ່ ຫ້າສິບຊາຕແດ່ ຮ້ອຍຊາຕແດ່ ພັນຊາຕແດ່ ແສນຊາຕແດ່ ຫລາຍສັງວັຕຕະກັປ ຫລາຍວິວັຕຕະກັປແດ່ ຫລາຍສັງວັຕຕະວິວັຕຕະກັປແດ່ ວ່າໃນພົພນັ້ນ ເຮົາມີຊື່ຢ່າງນັ້ນ ມີໂຄຕຢ່າງນັ້ນ ມີຜິວພັນຢ່າງນັ້ນ ມີອາຫາຣຢ່າງນັ້ນ ສເວີຍສຸຂສເວີຍທຸກຂ໌ຢ່າງນັ້ນ ມີກຳນົດອາຍຸເທົ່ານັ້ນ. ເຮົານັ້ນຄັນຈຸຕິຈາກພົພນັ້ນແລ້ວ ໄດ້ໄປບັງເກີດໃນພົພນັ້ນ ແມ່ນແຕ່ໃນພົພນັ້ນ ເຮົາກໍມີຊື່ຢ່າງນັ້ນ ມີໂຄຕຢ່າງນັ້ນ ມີຜິວພັນຢ່າງນັ້ນ ມີອາຫາຣຢ່າງນັ້ນ ສເວີຍສຸຂສເວີຍທຸກຂ໌ຢ່າງນັ້ນ ມີກຳນົດອາຍຸເທົ່ານັ້ນ ເຮົານັ້ນຄັນຈຸຕິຈາກພົພນັ້ນແລ້ວ ໄດ້ມາບັງເກີດໃນພົພນີ້ ຍ່ອມຣະນຶກເຖິງຊາຕກ່ອນໄດ້ເປັນອັນມາກ ພ້ອມທັງອາກາຣ ພ້ອມທັງອຸເທສ ດ້ວຍປະກາຣຢ່າງນີ້. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຈະເຣີນ ກະທຳໃຫ້ຫລາຍເຊິ່ງອິທທິບາທ ໔ ຢ່າງນີ້ ຍ່ອມມອງເຫັນໝູ່ສັຕທີ່ກຳລັງຈຸຕິ ກຳລັງອຸບັຕ ຕ່ຳຊາມ ປະນີຕ ມີຜິວພັນດີ ມີຜິວພັນຊາມ ໄດ້ດີ ຕົກຍາກດ້ວຍທິພພະຈັກຂຸອັນບໍຣິສຸທ ລ່ວງຈັກຂຸຂອງມະນຸສ ຍ່ອມຮູ້ຊັດເຊິ່ງໝູ່ສັຕຜູ້ເປັນໄປຕາມກັມວ່າ ສັຕເຫລົ່ານີ້ປະກອບດ້ວຍກາຍທຸຈະຣິຕ ວະຈີທຸຈະຣິຕ ມະໂນທຸຈະຣິຕ ຕິຕຽນພຣະອະຣິຍະເຈົ້າ ເປັນມິຈສາທິຕຖິ ຢຶດຖືກາຣກະທຳດ້ວຍອຳນາຈມິຈສາທິຕຖິ ເມື່ອແຕກກາຍຕາຍໄປ ເຂົາຍ່ອມເຂົ້າເຖິງອະບາຍ ທຸຄະຕິ ວິນິບາຕ ນະຣົກ. ສ່ວນສັຕເຫລົ່ານີ້ປະກອບດ້ວຍກາຍສຸຈະຣິຕ ວະຈີສຸຈະຣິຕ ມະໂນສຸຈະຣິຕ ບໍ່ຕິຕຽນພຣະອະຣິຍະເຈົ້າ ເປັນສັມມາທິຕຖິ ຢຶດຖືກາຣກະທຳດ້ວຍອຳນາຈສັມມາທິຕຖິ ເມື່ອແຕກກາຍຕາຍໄປ ເຂົາຍ່ອມເຂົ້າເຖິງສຸຄະຕິໂລກ ສວັນ ດັ່ງນີ້. ເຂົາຍ່ອມເຫັນໝູ່ສັຕທີ່ກຳລັງຈຸຕິ ກຳລັງອຸບັຕ ຕ່ຳຊາມ ປະນີຕ ມີຜິວພັນດີ ມີຜິວພັນຊາມ ໄດ້ດີ ຕົກຍາກດ້ວຍທິພພະຈັກຂຸອັນບໍຣິສຸທ ລ່ວງຈັກຂຸຂອງມະນຸສ ຍ່ອມຮູ້ຊັດເຊິ່ງໝູ່ສັຕທີ່ເປັນໄປຕາມກັມ ດ້ວຍປະກາຣຢ່າງນີ້. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຈະເຣີນ ກະທຳໃຫ້ຫລາຍເຊິ່ງອິທທິບາທ ໔ ຢ່າງນີ້ ຍ່ອມກະທຳໃຫ້ແຈ້ງເຊິ່ງເຈໂຕວິມຸຕ ປັນຍາວິມຸຕ ອັນຫາອາສະວະບໍ່ໄດ້ ເພາະອາສະວະທັງຫລາຍສິ້ນໄປດ້ວຍປັນຍາອັນຍິ່ງເອງໃນປັຈຈຸບັນເຂົ້າເຖິງຢູ່. ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໒໙໒/໑໒໐໕-໑໒໐໗

ສາວັຕຖີນິທານ. ໃນທີ່ນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄຕຣັສຮຽກພິກຂຸທັງຫລາຍແລ້ວຕຣັສວ່າ: ພິກຂຸທັງຫລາຍ! ສັມມັປປະທານ ໔ ເຫລົ່ານີ້, ສັມມັປປະທານ ໔ ເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ 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! ສັມມັປປະທານ ໔ ເປັນຢ່າງນີ້ແລ. ພິກຂຸທັງຫລາຍ! ແມ່ນ້ຳຄົງຄາໄຫລໄປສູ່ທິສປາຈີນ ຫລັ່ງໄປສູ່ທິສປາຈີນ ໂອນໄປສູ່ທິສປາຈີນ ສັນໃດ; ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ ສັນນັ້ນເໝືອນກັນ. ພິກຂຸທັງຫລາຍ! ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຢ່າງໃດໜໍ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ 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! ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຢ່າງນີ້ແລ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ. ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໒໖໓/໑໐໙໐-໑໐໙໒

ຄັ້ງນັ້ນແລ ທ່ານພຣະອານົນທ໌ໄດ້ເຂົ້າໄປຫາທ່ານພຣະສາຣີບຸຕເຖິງທີ່ຢູ່ ໄດ້ປຣາສັຍກັບທ່ານພຣະສາຣີບຸຕ ຄັນຜ່ານກາຣປຣາສັຍພໍໃຫ້ຣະນຶກເຖິງກັນໄປແລ້ວ ຈຶ່ງນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວ ໄດ້ຖາມທ່ານພຣະສາຣີບຸຕວ່າ: ອາວຸໂສ ສາຣີບຸຕ! ດ້ວຍເຫຕພຽງເທົ່າໃດໜໍ ພິກຂຸຈຶ່ງຈະເປັນຜູ້ໃຄ່ຄວນໄດ້ໄວໃນກຸສົລທັມທັງຫລາຍ ຮຽນໄດ້ດີ ຮຽນໄດ້ຫລາຍ ແລະສິ່ງທີ່ເຂົາຮຽນແລ້ວຍ່ອມບໍ່ຫລົງລືມ? ທ່ານພຣະສາຣີບຸຕໄດ້ຕອບວ່າ ທ່ານອານົນທ໌ແລ ເປັນພະຫູສູຕ ຂໍເນື້ອຄວາມນັ້ນຈົ່ງແຈ່ມແຈ້ງກັບທ່ານພຣະອານົນທ໌ເຖີດ. ອາວຸໂສ ສາຣີບຸຕ! ຖ້າເຊັ່ນນັ້ນ ທ່ານຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ທ່ານພຣະສາຣີບຸຕຮັບຄຳຂອງທ່ານພຣະອານົນທ໌ວ່າ ຢ່າງນັ້ນ ອາວຸໂສ. ທ່ານພຣະອານົນທ໌ໄດ້ກ່າວວ່າ: ອາວຸໂສ ສາຣີບຸຕ! ພິກຂຸໃນທັມວິນັຍນີ້ ຍ່ອມເປັນຜູ້ສລາດໃນອັຕຖະ ສລາດໃນທັມ ສລາດໃນພະຍັນຊະນະ ສລາດໃນນິຣຸຕຕິ ສລາດໃນເບື້ອງຕົ້ນແລະເບື້ອງປາຍ. ອາວຸໂສສາຣີບຸຕ ດ້ວຍເຫຕພຽງເທົ່ານີ້ແລ ພິກຂຸຈຶ່ງຈະເປັນຜູ້ໃຄ່ຄວນໄດ້ໄວໃນກຸສົລທັມທັງຫລາຍ ຮຽນໄດ້ດີ ຮຽນໄດ້ຫລາຍ ແລະສິ່ງທີ່ເຂົາຮຽນແລ້ວຍ່ອມບໍ່ຫລົງລືມ. ອາວຸໂສ! ໜ້າອັຈສະຈັນຍ໌ ບໍ່ເຄີຍມີມາແລ້ວ ຕາມທີ່ທ່ານອານົນທ໌ໄດ້ກ່າວໄວ້ດີແລ້ວນີ້ ແລະພວກເຮົາຈັກຊົງຈຳທ່ານອານົນທ໌ຜູ້ປະກອບດ້ວຍທັມ ໕ ປະກາຣນີ້ວ່າ ທ່ານອານົນທ໌ເປັນຜູ້ສລາດໃນອັຕຖະ ສລາດໃນທັມ ສລາດໃນພະຍັນຊະນະ ສລາດໃນນິຣຸຕຕິ ແລະສລາດໃນເບື້ອງຕົ້ນແລະເບື້ອງປາຍ. ອັງຄຸຕຕຣະນິກາຍ ປັນຈະກະ-ສັກກະນິບາຕ ໒໒/໑໗໙-໑໘໐/໑໖໙

ພິກຂຸທັງຫລາຍ! ພະລະ ໕ ປະກາຣນີ້; ໕ ປະກາຣເປັນຢ່າງໃດ? ຄື ສັທທາພະລະ ວິຣິຍະພະລະ ສະຕິພະລະ ສະມາທິພະລະ ປັນຍາພະລະ. ພິກຂຸທັງຫລາຍ! ກໍສັທທາພະລະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີສັທທາ ເຊື່ອໃນພຣະປັນຍາເຄື່ອງຕຣັສຮູ້ຂອງຕະຖາຄົຕວ່າ ເພາະເຫຕຢ່າງນີ້ໆ ພຣະຜູ້ມີພຣະພາຄພຣະອົງຄ໌ນັ້ນ ເປັນພຣະອະຣະຫັນຕ໌ ຕຣັສຮູ້ເອງໂດຍຊອບ ເຖິງພ້ອມດ້ວຍວິຊຊາແລະຈະຣະນະ ສະເດັຈໄປດີແລ້ວ ຊົງຮູ້ແຈ້ງໂລກ ເປັນສາຣະຖີຝຶກບຸຣຸສທີ່ຄວນຝຶກບໍ່ມີຜູ້ອື່ນຍິ່ງກວ່າ ເປັນສາສດາຂອງເທວະດາແລະມະນຸສທັງຫລາຍ ເປັນຜູ້ເບີກບານແລ້ວ ເປັນຜູ້ຈຳແນກທັມ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັທທາພະລະ. ພິກຂຸທັງຫລາຍ! ກໍວິຣິຍະພະລະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ຍ່ອມປຣາຣົພຄວາມພຽນເພື່ອລະອະກຸສົລທັມທັງຫລາຍ ເພື່ອຄວາມເຖິງພ້ອມແຫ່ງກຸສົລທັມທັງຫລາຍ ເປັນຜູ້ມີກຳລັງ ມີຄວາມບາກບັ່ນໝັ້ນຄົງ ບໍ່ປະຖິ້ມທຸຣະໃນກຸສົລທັມທັງຫລາຍ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ວິຣິຍະພະລະ. ພິກຂຸທັງຫລາຍ! ກໍສະຕິພະລະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີສະຕິ ປະກອບດ້ວຍສະຕິເປັນເຄື່ອງຮັກສາຕົນຢ່າງຍິ່ງ ຣະນຶກເຖິງສິ່ງທີ່ເຄີຍທຳ ຄຳທີ່ເຄີຍເວົ້າແມ່ນແຕ່ນານໄດ້. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສະຕິພະລະ. ພິກຂຸທັງຫລາຍ! ກໍສະມາທິພະລະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ 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 ສະມາທິພະລະ. ພິກຂຸທັງຫລາຍ ກໍປັນຍາພະລະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີປັນຍາ ປະກອບດ້ວຍປັນຍາເຄື່ອງກຳນົດຮູ້ຄວາມເກີດແລະຄວາມດັບອັນເປັນອະຣິຍະ ອັນເປັນເຄື່ອງເຈາະແທງກິເລສໃຫ້ເຖິງຄວາມສິ້ນທຸກຂ໌ໂດຍຊອບ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ປັນຍາພະລະ. ພິກຂຸທັງຫລາຍ! ພະລະ ໕ ປະກາຣເປັນຢ່າງນີ້ແລ. ອັງຄຸຕຕຣະນິກາຍ ປັນຈະກະ-ສັກກະນິບາຕ ໒໒/໑໐/໑໔

“Bhikkhus, those bhikkhus who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation: even the sight of those bhikkhus is helpful, I say; even listening to them … even approaching them … even attending on them … even recollecting them … even going forth after them is helpful, I say. For what reason? Because when one has heard the Dhamma from such bhikkhus one dwells withdrawn by way of two kinds of withdrawal—withdrawal of body and withdrawal of mind. “Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfilment by development in the bhikkhu. “Dwelling thus mindfully, he discriminates that Dhamma with wisdom, examines it, makes an investigation of it. Whenever, bhikkhus, a bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of states is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination of states; on that occasion the enlightenment factor of discrimination of states comes to fulfilment by development in the bhikkhu. “While he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, his energy is aroused without slackening. Whenever, bhikkhus, a bhikkhu’s energy is aroused without slackening as he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energy; on that occasion the enlightenment factor of energy comes to fulfilment by development in the bhikkhu. “When his energy is aroused, there arises in him spiritual rapture. Whenever, bhikkhus, spiritual rapture arises in a bhikkhu whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of rapture; on that occasion the enlightenment factor of rapture comes to fulfilment by development in the bhikkhu. “For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, bhikkhus, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity comes to fulfilment by development in the bhikkhu. “For one whose body is tranquil and who is happy the mind becomes concentrated. Whenever, bhikkhus, the mind becomes concentrated in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration comes to fulfilment by development in the bhikkhu. “He closely looks on with equanimity at the mind thus concentrated. Whenever, bhikkhus, a bhikkhu closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity comes to fulfilment by development in the bhikkhu. “Bhikkhus, when these seven factors of enlightenment have been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits? “One attains final knowledge early in this very life. “If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death. “If one does not attain final knowledge early in this very life or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna in the interval. “If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna in the interval, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna upon landing. “If one does not attain final knowledge early in this very life … … or become an attainer of Nibbāna upon landing, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna without exertion. “If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna without exertion, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna with exertion. “If one does not attain final knowledge early in this very life … or become an attainer of Nibbāna with exertion, then with the utter destruction of the five lower fetters one becomes one bound upstream, heading towards the Akaniṭṭha realm. “When, bhikkhus, the seven factors of enlightenment have been developed and cultivated in this way, these seven fruits and benefits may be expected.” Sīlasutta SN 46.3 https://suttacentral.net/sn46.3

Introductory Section THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in the Eastern Park, in the Palace of Migāra’s Mother, together with many very well known elder disciples—the venerable Sāriputta, the venerable Mahā Moggallāna, the venerable Mahā Kassapa, the venerable Mahā Kaccāna, the venerable Mahā Koṭṭhita, the venerable Mahā Kappina, the venerable Mahā Cunda, the venerable Anuruddha, the venerable Revata, the venerable Ānanda, and other very well known elder disciples. Now on that occasion elder bhikkhus had been teaching and instructing new bhikkhus; some elder bhikkhus had been teaching and instructing ten bhikkhus, some elder bhikkhus had been teaching and instructing twenty…thirty…forty bhikkhus. And the new bhikkhus, taught and instructed by the elder bhikkhus, had achieved successive stages of high distinction. On that occasion—the Uposatha day of the fifteenth, on the full-moon night of the Pavāraṇā ceremony—the Blessed One was seated in the open surrounded by the Sangha of bhikkhus. Then, surveying the silent Sangha of bhikkhus, he addressed them thus: “Bhikkhus, I am content with this progress. My mind is content with this progress. So arouse still more energy to attain the unattained, to achieve the unachieved, to realise the unrealised. I shall wait here at Sāvatthī for the Komudī full moon of the fourth month.” The bhikkhus of the countryside heard: “The Blessed One will wait there at Sāvatthī for the Komudī full moon of the fourth month.” And the bhikkhus of the countryside left in due course for Sāvatthī to see the Blessed One. And elder bhikkhus still more intensively taught and instructed new bhikkhus; some elder bhikkhus taught and instructed ten bhikkhus, some elder bhikkhus taught and instructed twenty…thirty…forty bhikkhus. And the new bhikkhus, taught and instructed by the elder bhikkhus, achieved successive stages of high distinction. On that occasion—the Uposatha day of the fifteenth, the full-moon night of the Komudī full moon of the fourth month—the Blessed One was seated in the open surrounded by the Sangha of bhikkhus. Then, surveying the silent Sangha of bhikkhus, he addressed them thus: “Bhikkhus, this assembly is free from prattle, this assembly is free from chatter. It consists purely of heartwood. Such is this Sangha of bhikkhus, such is this assembly. Such an assembly as is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an incomparable field of merit for the world—such is this Sangha of bhikkhus, such is this assembly. Such an assembly that a small gift given to it becomes great and a great gift greater—such is this Sangha of bhikkhus, such is this assembly. Such an assembly as is rare for the world to see—such is this Sangha of bhikkhus, such is this assembly. Such an assembly as would be worth journeying many leagues with a travel-bag to see—such is this Sangha of bhikkhus, such is this assembly. “In this Sangha of bhikkhus there are bhikkhus who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowledge—such bhikkhus are there in this Sangha of bhikkhus. “In this Sangha of bhikkhus there are bhikkhus who, with the destruction of the five lower fetters, are due to reappear spontaneously in the Pure Abodes and there attain final Nibbāna, without ever returning from that world—such bhikkhus are there in this Sangha of bhikkhus. “In this Sangha of bhikkhus there are bhikkhus who, with the destruction of three fetters and with the attenuation of lust, hate, and delusion, are once-returners, returning once to this world to make an end of suffering—such bhikkhus are there in this Sangha of bhikkhus. “In this Sangha of bhikkhus there are bhikkhus who, with the destruction of the three fetters, are stream-enterers, no longer subject to perdition, bound for deliverance, headed for enlightenment—such bhikkhus are there in this Sangha of bhikkhus. “In this Sangha of bhikkhus there are bhikkhus who abide devoted to the development of the four foundations of mindfulness—such bhikkhus are there in this Sangha of bhikkhus. In this Sangha of bhikkhus there are bhikkhus who abide devoted to the development of the four right kinds of striving…of the four bases for spiritual power…of the five faculties…of the five powers…of the seven enlightenment factors…of the Noble Eightfold Path—such bhikkhus are there in this Sangha of bhikkhus. “In this Sangha of bhikkhus there are bhikkhus who abide devoted to the development of loving-kindness …of compassion…of altruistic joy…of equanimity…of the meditation on foulness…of the perception of impermanence—such bhikkhus are there in this Sangha of bhikkhus. In this Sangha of bhikkhus there are bhikkhus who abide devoted to the development of mindfulness of breathing. Mindfulness of Breathing “Bhikkhus, when mindfulness of breathing is developed and cultivated, it is of great fruit and great benefit. When mindfulness of breathing is developed and cultivated, it fulfils the four foundations of mindfulness. When the four foundations of mindfulness are developed and cultivated, they fulfil the seven enlightenment factors. When the seven enlightenment factors are developed and cultivated, they fulfil true knowledge and deliverance. “And how, bhikkhus, is mindfulness of breathing developed and cultivated, so that it is of great fruit and great benefit? “Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out. “Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body of breath’; he trains thus: ‘I shall breathe out experiencing the whole body of breath.’ He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I shall breathe out tranquillising the bodily formation.’ “He trains thus: ‘I shall breathe in experiencing rapture’; he trains thus: ‘I shall breathe out experiencing rapture.’ He trains thus: ‘I shall breathe in experiencing pleasure’; he trains thus: ‘I shall breathe out experiencing pleasure.’ He trains thus: ‘I shall breathe in experiencing the mental formation’; he trains thus: ‘I shall breathe out experiencing the mental formation. ’ He trains thus: ‘I shall breathe in tranquillising the mental formation’; he trains thus: ‘I shall breathe out tranquillising the mental formation.’ “He trains thus: ‘I shall breathe in experiencing the mind’; he trains thus: ‘I shall breathe out experiencing the mind.’ He trains thus: ‘I shall breathe in gladdening the mind’; he trains thus: ‘I shall breathe out gladdening the mind.’ He trains thus: ‘I shall breathe in concentrating the mind’; he trains thus: ‘I shall breathe out concentrating the mind.’ He trains thus: ‘I shall breathe in liberating the mind’; he trains thus: ‘I shall breathe out liberating the mind.’ “He trains thus: ‘I shall breathe in contemplating impermanence’; he trains thus: ‘I shall breathe out contemplating impermanence. ’ He trains thus: ‘I shall breathe in contemplating fading away’; he trains thus: ‘I shall breathe out contemplating fading away.’ He trains thus: ‘I shall breathe in contemplating cessation’; he trains thus: ‘I shall breathe out contemplating cessation.’ He trains thus: ‘I shall breathe in contemplating relinquishment’; he trains thus: ‘I shall breathe out contemplating relinquishment. ’ “Bhikkhus, that is how mindfulness of breathing is developed and cultivated, so that it is of great fruit and great benefit. Fulfilment of the Four Foundations of Mindfulness “And how, bhikkhus, does mindfulness of breathing, developed and cultivated, fulfil the four foundations of mindfulness? “Bhikkhus, on whatever occasion a bhikkhu, breathing in long, understands: ‘I breathe in long,’ or breathing out long, understands: ‘I breathe out long’; breathing in short, understands: ‘I breathe in short,’ or breathing out short, understands: ‘I breathe out short’; trains thus: ‘I shall breathe in experiencing the whole body of breath’; trains thus: ‘I shall breathe out experiencing the whole body of breath’; trains thus: ‘I shall breathe in tranquillising the bodily formation’; trains thus: ‘I shall breathe out tranquillising the bodily formation’—on that occasion a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. I say that this is a certain body among the bodies, namely, in-breathing and out-breathing. That is why on that occasion a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. “Bhikkhus, on whatever occasion a bhikkhu trains thus: ‘I shall breathe in experiencing rapture’; trains thus: ‘I shall breathe out experiencing rapture’; trains thus: ‘I shall breathe in experiencing pleasure’; trains thus: ‘I shall breathe out experiencing pleasure’; trains thus: ‘I shall breathe in experiencing the mental formation’; trains thus: ‘I shall breathe out experiencing the mental formation’; trains thus: ‘I shall breathe in tranquillising the mental formation’; trains thus: ‘I shall breathe out tranquillising the mental formation’—on that occasion a bhikkhu abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. I say that this is a certain feeling among the feelings, namely, giving close attention to in-breathing and out-breathing. That is why on that occasion a bhikkhu abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. “Bhikkhus, on whatever occasion a bhikkhu trains thus: ‘I shall breathe in experiencing the mind’; trains thus: ‘I shall breathe out experiencing the mind’; trains thus: ‘I shall breathe in gladdening the mind’; trains thus: ‘I shall breathe out gladdening the mind’; trains thus: ‘I shall breathe in concentrating the mind’; trains thus: ‘I shall breathe out concentrating the mind’; trains thus: ‘I shall breathe in liberating the mind’; trains thus: ‘I shall breathe out liberating the mind’—on that occasion a bhikkhu abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. I do not say that there is the development of mindfulness of breathing for one who is forgetful, who is not fully aware. That is why on that occasion a bhikkhu abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. “Bhikkhus, on whatever occasion a bhikkhu trains thus: ‘I shall breathe in contemplating impermanence’; trains thus: ‘I shall breathe out contemplating impermanence’; trains thus: ‘I shall breathe in contemplating fading away’; trains thus: ‘I shall breathe out contemplating fading away’; trains thus: ‘I shall breathe in contemplating cessation’; trains thus: ‘I shall breathe out contemplating cessation’; trains thus: ‘I shall breathe in contemplating relinquishment’; trains thus: ‘I shall breathe out contemplating relinquishment’—on that occasion a bhikkhu abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world. Having seen with wisdom the abandoning of covetousness and grief, he closely looks on with equanimity. That is why on that occasion a bhikkhu abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world. “Bhikkhus, that is how mindfulness of breathing, developed and cultivated, fulfils the four foundations of mindfulness. Fulfilment of the Seven Enlightenment Factors “And how, bhikkhus, do the four foundations of mindfulness, developed and cultivated, fulfil the seven enlightenment factors? “Bhikkhus, on whatever occasion a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world—on that occasion unremitting mindfulness is established in him. On whatever occasion unremitting mindfulness is established in a bhikkhu—on that occasion the mindfulness enlightenment factor is aroused in him, and he develops it, and by development, it comes to fulfilment in him. “Abiding thus mindful, he investigates and examines that state with wisdom and embarks upon a full inquiry into it. On whatever occasion, abiding thus mindful, a bhikkhu investigates and examines that state with wisdom and embarks upon a full inquiry into it—on that occasion the investigation-of-states enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “In one who investigates and examines that state with wisdom and embarks upon a full inquiry into it, tireless energy is aroused. On whatever occasion tireless energy is aroused in a bhikkhu who investigates and examines that state with wisdom and embarks upon a full inquiry into it—on that occasion the energy enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “In one who has aroused energy, unworldly rapture arises. On whatever occasion unworldly rapture arises in a bhikkhu who has aroused energy— on that occasion the rapture enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “In one who is rapturous, the body and the mind become tranquil. On whatever occasion the body and the mind become tranquil in a bhikkhu who is rapturous—on that occasion the tranquillity enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “In one whose body is tranquil and who feels pleasure, the mind becomes concentrated. On whatever occasion the mind becomes concentrated in a bhikkhu whose body is tranquil and who feels pleasure—on that occasion the concentration enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “He closely looks on with equanimity at the mind thus concentrated. On whatever occasion a bhikkhu closely looks on with equanimity at the mind thus concentrated—on that occasion the equanimity enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “Bhikkhus, on whatever occasion a bhikkhu abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world…repeat as at §§30–36…the equanimity enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “Bhikkhus, on whatever occasion a bhikkhu abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world…repeat as at §§30–36…the equanimity enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “Bhikkhus, on whatever occasion a bhikkhu abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world…repeat as at §§30–36… …the equanimity enlightenment factor is aroused in him, and he develops it, and by development it comes to fulfilment in him. “Bhikkhus, that is how the four foundations of mindfulness, developed and cultivated, fulfil the seven enlightenment factors. Fulfilment of True Knowledge and Deliverance “And how, bhikkhus, do the seven enlightenment factors, developed and cultivated, fulfil true knowledge and deliverance? “Here, bhikkhus, a bhikkhu develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. He develops the investigation-of-states enlightenment factor…the energy enlightenment factor…the rapture enlightenment factor…the tranquillity enlightenment factor…the concentration enlightenment factor…the equanimity enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment. “Bhikkhus, that is how the seven enlightenment factors, developed and cultivated, fulfil true knowledge and deliverance.” That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words. Ānāpānassatisutta MN 118 https://suttacentral.net/mn118

“Bhikkhus, based on the Himalayas, the king of mountains, great sal trees grow in five ways. What five? They grow in branches, leaves, and foliage; they grow in bark; they grow in shoots; they grow in softwood; and they grow in heartwood. Based on the Himalayas, the king of mountains, great sal trees grow in these five ways. “So too, when the head of the family is endowed with faith, the people in the family who depend on him grow in five ways. What five? They grow in faith; they grow in virtuous behavior; they grow in learning; they grow in generosity; and they grow in wisdom. When the head of a family is endowed with faith, the people in the family who depend on him grow in these five ways.” Just as the trees that grow in dependence on a rocky mountain in a vast forest wilderness might become great ‘woodland lords,’ so, when the head of a family here possesses faith and virtue, his wife, children, and relatives all grow in dependence on him; so too his companions, his family circle, and those dependent on him. Those possessed of discernment, seeing that virtuous man’s good conduct, his generosity and good deeds, emulate his example. Having lived here in accord with Dhamma, the path leading to a good destination, those who desire sensual pleasures rejoice, delighting in the deva world. Mahāsālaputtasutta AN 5.40 https://suttacentral.net/an5.40

SO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. That deity addressed the Buddha in verse: “Many gods and humans have thought about blessings desiring well-being: declare the highest blessing.” “Not to fraternize with fools, but to fraternize with the wise, and honoring those worthy of honor: this is the highest blessing. Living in a suitable region, having made merit in the past, being rightly resolved in oneself, this is the highest blessing. Education and a craft, discipline and training, and well-spoken speech: this is the highest blessing. Caring for mother and father, kindness to children and partners, and unstressful work: this is the highest blessing. Giving and righteous conduct, kindness to relatives, blameless deeds: this is the highest blessing. Desisting and abstaining from evil, avoiding alcoholic drinks, diligence in good qualities: this is the highest blessing. Respect and humility, contentment and gratitude, and timely listening to the teaching: this is the highest blessing. Patience, being easy to admonish, the sight of ascetics, and timely discussion of the teaching: this is the highest blessing. Fervor and celibacy seeing the noble truths, and realization of extinguishment: this is the highest blessing. Though touched by worldly conditions, their mind does not tremble; sorrowless, stainless, secure: this is the highest blessing. Having completed these things, undefeated everywhere; everywhere they go in safety: this is their highest blessing.” Maṅgalasutta Kp 5 https://suttacentral.net/kp5

“When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfilment by development. “And what are the five hindrances that are not present on that occasion? The hindrance of sensual desire is not present on that occasion; the hindrance of ill will … the hindrance of sloth and torpor … the hindrance of restlessness and remorse … the hindrance of doubt is not present on that occasion. These are the five hindrances that are not present on that occasion. “And what are the seven factors of enlightenment that go to fulfilment by development on that occasion? The enlightenment factor of mindfulness goes to fulfilment by development on that occasion. The enlightenment factor of discrimination of states goes to fulfilment by development on that occasion. The enlightenment factor of energy goes to fulfilment by development on that occasion. The enlightenment factor of rapture goes to fulfilment by development on that occasion. The enlightenment factor of tranquillity goes to fulfilment by development on that occasion. The enlightenment factor of concentration goes to fulfilment by development on that occasion. The enlightenment factor of equanimity goes to fulfilment by development on that occasion. These are the seven factors of enlightenment that go to fulfilment by development on that occasion. “When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion these five hindrances are not present in him; on that occasion these seven factors of enlightenment go to fulfilment by development.” Anīvaraṇasutta SN 46.38 https://suttacentral.net/sn46.38

SO I HAVE HEARD. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha …’ It’s good to see such perfected ones.” Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha: “There are, sir, some ascetics and brahmins who come to Kesamutta. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Then some other ascetics and brahmins come to Kesamutta. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. So, sir, we’re doubting and uncertain: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” “It is enough, Kālāmas, for you to be doubting and uncertain. Doubt has come up in you about an uncertain matter. Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?” “Harm, sir.” “A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.” “What do you think, Kālāmas? Does hate come up in a person for their welfare or harm?” “Harm, sir.” “A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.” “What do you think, Kālāmas? Does delusion come up in a person for their welfare or harm?” “Harm, sir.” “A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Yes, sir.” “What do you think, Kālāmas, are these things skillful or unskillful?” “Unskillful, sir.” “Blameworthy or blameless?” “Blameworthy, sir.” “Criticized or praised by sensible people?” “Criticized by sensible people, sir.” “When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?” “When you undertake them, they lead to harm and suffering. That’s how we see it.” “So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it. Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them. What do you think, Kālāmas? Does contentment come up in a person for their welfare or harm?” “Welfare, sir.” “An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” “Yes, sir.” “What do you think, Kālāmas? Does love come up in a person for their welfare or harm? … Does understanding come up in a person for their welfare or harm? … Is that for their lasting welfare and happiness?” “Yes, sir.” “What do you think, Kālāmas, are these things skillful or unskillful?” “Skillful, sir.” “Blameworthy or blameless?” “Blameless, sir.” “Criticized or praised by sensible people?” “Praised by sensible people, sir.” “When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?” “When you undertake them, they lead to welfare and happiness. That’s how we see it.” “So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it. Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won four consolations in the present life. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. ‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won. ‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions, and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won. ‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won. When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life.” “That’s so true, Blessed One! That’s so true, Holy One! When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life. … Excellent, sir! Excellent! … We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.” Kesamuttisutta AN 3.65 https://suttacentral.net/an3.65