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The Buddha's words Āsavasutta SN 47.50 https://suttacentral.net/sn47.50 Photo by Niklas Ohlrogge (niamoh.de) on Unsplash “Bhikkhus, there are these three taints. What three? The taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints. The four establishments of mindfulness are to be developed for the full understanding of these three taints. “What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. “These four establishments of mindfulness, bhikkhus, are to be developed for the full understanding of these three taints.”

The Buddha's words Kalyāṇamittasutta SN 3.18 https://suttacentral.net/sn3.18 Photo by form PxHere At Sāvatthī. Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘The teaching is well explained by the Buddha. But it’s for someone with good friends, companions, and associates, not for someone with bad friends, companions, and associates.’” “That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding: “Great king, this one time I was staying in the land of the Sakyans where they have a town named Townsville. Then the bhikkhu Ānanda came to me, bowed, sat down to one side, and said: ‘Sir, good friends, companions, and associates are half the spiritual life.’ When he had spoken, I said to him: ‘Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A bhikkhu with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path. And how does a bhikkhu with good friends develop and cultivate the noble eightfold path? It’s when a bhikkhu develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a bhikkhu with good friends develops and cultivates the noble eightfold path. And here’s another way to understand how good friends are the whole of the spiritual life. For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.’ So, great king, you should train like this: ‘I will have good friends, companions, and associates.’ That’s how you should train. When you have good friends, companions, and associates, you should live supported by one thing: diligence in skillful qualities. When you’re diligent, supported by diligence, your ladies of the harem, aristocrat vassals, troops, and people of town and country will think: ‘The king lives diligently, supported by diligence. We’d better live diligently, supported by diligence!’ When you’re diligent, supported by diligence, then not only you yourself, but your ladies of the harem, and your treasury and storehouses will be guarded and protected.” That is what the Buddha said. … “For one who desires high wealth again and again, the astute praise diligence in making merit. Being diligent, an astute person secures both benefits: the benefit in this life, and in lives to come. Attentive, comprehending the meaning, they are said to be astute.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໑໘໕-໑໘໖/໗໕໘-໘໒ Practicing Dhamma ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ນິຄົມຂອງຊາວສຸມະພະ ຊື່ເສທະກະ ໃນສຸມະພະຊົນບົທ ໃນທີ່ນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄຕຣັສກັບພິກຂຸທັງຫລາຍວ່າ: ພິກຂຸທັງຫລາຍ! ເຣື່ອງເຄີຍມີມາແລ້ວ ຄົນຈັນທານຜູ້ເປັນນັກໄຕ່ຮາວ ຍົກໄມ້ໄຜ່ຂຶ້ນຕັ້ງໄວ້ແລ້ວ ໄດ້ຮຽກສິສຊື່ ເມທະກະຖາລິກະມາບອກວ່າ: ເມທະກະຖາລິກະຜູ້ເປັນສະຫາຍ! ມາເຖີດ ທ່ານຈົ່ງຂຶ້ນຮາວໄມ້ໄຜ່ແລ້ວຢືນຢູ່ເທິງຄໍຂອງເຮົາ. ເມທະກະຖາລິກະຜູ້ເປັນສິສຮັບຄຳຂອງນັກໄຕ່ຮາວແລ້ວ ຂຶ້ນຮາວໄມ້ໄຜ່ ຢືນຢູ່ເທິງຄໍຂອງອາຈາຣຍ໌. ຄັ້ງນັ້ນ ຄົນຈັນທານຜູ້ເປັນນັກໄຕ່ຮາວໄດ້ກ່າວກັບເມທະກະຖາລິກະຜູ້ເປັນສິສວ່າ: ເມທະກະຖາລິກະຜູ້ເປັນສະຫາຍ! ທ່ານຈົ່ງຮັກສາເຮົາ ເຮົາຈະຮັກສາທ່ານ ເຮົາທັງສອງຕ່າງຄຸ້ມຄອງກັນແລະກັນ ຕ່າງຮັກສາກັນແລະກັນຢ່າງນີ້ ຈັກສາມາດສະແດງສີລະປະ ຈັກໄດ້ລາພ ແລະຈັກລົງຈາກຮາວໄມ້ໄຜ່ໄດ້ຢ່າງປອດພັຍ. ພິກຂຸທັງຫລາຍ! ເມື່ອອາຈາຣຍ໌ຂອງເຂົາກ່າວຢ່າງນີ້ແລ້ວ ເມທະກະຖາລິກະຜູ້ເປັນສິສໄດ້ກ່າວຕອບວ່າ: ຂ້າແຕ່ທ່ານອາຈາຣຍ໌! ກໍເຣື່ອງນີ້ຈະເປັນເຊັ່ນນັ້ນໄປບໍ່ໄດ້ ທ່ານອາຈາຣຍ໌ຈົ່ງຮັກສາຕົນ ຂ້ານ້ອຍເອງກໍຈະຮັກສາຕົນ ເຮົາທັງສອງຕ່າງຄຸ້ມຄອງຕົນ ຕ່າງຮັກສາຕົນຢ່າງນີ້ ກໍຈັກສາມາດສະແດງສີລະປະ ຈັກໄດ້ລາພ ແລະຈັກລົງຈາກຮາວໄມ້ໄຜ່ໄດ້ຢ່າງປອດພັຍ. ເຫຕຜົລໃນຂໍ້ນັ້ນເປັນເໝືອນສິສເມທະກະຖາລິກະກ່າວກັບອາຈາຣຍ໌ ສັນນັ້ນ. ພິກຂຸທັງຫລາຍ! ພວກເຈົ້າທັງຫລາຍຄວນຈະເຣີນສະຕິປັຕຖານ ໔ ດ້ວຍຄິດວ່າ ເຮົາຈັກຮັກສາຜູ້ອື່ນ; ບຸຄຄົລຜູ້ຮັກສາຕົນຍ່ອມຊື່ວ່າຮັກສາຜູ້ອື່ນ; ບຸຄຄົລຜູ້ຮັກສາຜູ້ອື່ນ ຍ່ອມຊື່ວ່າຮັກສາຕົນ. ພິກຂຸທັງຫລາຍ! ກໍບຸຄຄົລຜູ້ຮັກສາຕົນຍ່ອມຊື່ວ່າຮັກສາຜູ້ອື່ນເປັນຢ່າງໃດ? ຄື ດ້ວຍກາຣຊ້ອງເສພ ດ້ວຍກາຣຈະເຣີນ ດ້ວຍກາຣກະທຳໃຫ້ຫລາຍ (ເຊິ່ງສະຕິປັຕຖານ ໔) . ບຸຄຄົລຜູ້ຮັກສາຕົນຍ່ອມຊື່ວ່າຮັກສາຜູ້ອື່ນເປັນຢ່າງນີ້ແລ. ພິກຂຸທັງຫລາຍ! ກໍບຸຄຄົລຜູ້ຮັກສາຜູ້ອື່ນຍ່ອມຊື່ວ່າຮັກສາຕົນເປັນຢ່າງໃດ? ຄື ດ້ວຍຄວາມອົດທົນ ດ້ວຍຄວາມບໍ່ພະຍາບາທ ດ້ວຍຄວາມມີຈິຕປະກອບດ້ວຍເມຕຕາ ດ້ວຍຄວາມເອັນດູກະຣຸນາ. ບຸຄຄົລຜູ້ຮັກສາຜູ້ອື່ນຍ່ອມຊື່ວ່າຮັກສາຕົນເປັນຢ່າງນີ້ແລ. ພິກຂຸທັງຫລາຍ! ພວກເຈົ້າທັງຫລາຍຄວນເສພສະຕິປັຕຖານດ້ວຍກາຣຄິດວ່າ ເຮົາຈັກຮັກສາຕົນ; ຄວນເສພສະຕິປັຕຖານດ້ວຍກາຣຄິດວ່າ ເຮົາຈັກຮັກສາຜູ້ອື່ນ. ບຸຄຄົລຜູ້ຮັກສາຕົນຍ່ອມຊື່ວ່າຮັກສາຜູ້ອື່ນ; ບຸຄຄົລຜູ້ຮັກສາຜູ້ອື່ນຍ່ອມຊື່ວ່າ ຮັກສາຕົນ.

The Buddha's words Bhaddiyasutta Ud 2.10 https://suttacentral.net/ud2.10 SO I HAVE HEARD. At one time the Buddha was staying near Anupiya in a mango grove. Now at that time, Venerable Bhaddiya son of Kāḷīgodhā, even in the wilderness, at the foot of a tree, or in an empty dwelling, frequently expressed this heartfelt sentiment: “Oh, what bliss! Oh, what bliss!” Several bhikkhus heard him and thought, “Without a doubt, Venerable Bhaddiya leads the spiritual life dissatisfied. It’s when recalling the pleasures of royalty he formerly enjoyed as a lay person that, even in the wilderness, at the foot of a tree, or in an empty dwelling, he frequently expresses this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’” Then those bhikkhus went up to the Buddha, bowed, sat down to one side, and told him what was happening. So the Buddha addressed one of the monks, “Please, monk, in my name tell the bhikkhu Bhaddiya that the teacher summons him.” “Yes, sir,” that monk replied. He went to Bhaddiya and said to him, “Reverend Bhaddiya, the teacher summons you.” “Yes, reverend,” Bhaddiya replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Is it really true, Bhaddiya, that even in the wilderness, at the foot of a tree, or in an empty dwelling, you frequently express this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’?” “Yes, sir.” “But why do you say this?” “Formerly, as a lay person ruling the land, my guard was well organized within and without the royal compound, within and without the city, and within and without the country. But although I was guarded and defended in this way, I remained fearful, scared, suspicious, and nervous. But these days, even when alone in the wilderness, at the foot of a tree, or in an empty dwelling, I’m not fearful, scared, suspicious, or nervous. I live relaxed, unruffled, surviving on charity, my heart free as a wild deer. It is for this reason that, even in the wilderness, at the foot of a tree, or in an empty dwelling, I frequently expressed this heartfelt sentiment: ‘Oh, what bliss! Oh, what bliss!’” Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: “They who hide no anger within, gone beyond any kind of existence; happy, free from fear and sorrow— even the gods can’t see them.”

The Buddha's words Aggappasādasutta AN 4.34 https://suttacentral.net/an4.34 “Bhikkhus, there are these four foremost kinds of confidence. What four? “To whatever extent there are beings, whether footless or with two feet, four feet, or many feet, whether having form or formless, whether percipient or non-percipient, or neither percipient nor non-percipient, the Tathāgata, the Arahant, the Perfectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost. “To whatever extent there are phenomena that are conditioned, the noble eightfold path is declared the foremost among them. Those who have confidence in the noble eightfold path have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost. “To whatever extent there are phenomena conditioned or unconditioned, dispassion is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving, dispassion, cessation, nibbāna. Those who have confidence in the Dhamma have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost. “To whatever extent there are Saṅghas or groups, the Saṅgha of the Tathāgata’s disciples is declared the foremost among them, that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. Those who have confidence in the Saṅgha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost. “These are the four foremost kinds of confidence.” For those confident in regard to the foremost, knowing the foremost Dhamma, confident in the Buddha—the foremost— unsurpassed, worthy of offerings; for those confident in the foremost Dhamma, in the blissful peace of dispassion; for those confident in the foremost Saṅgha, the unsurpassed field of merit; for those giving gifts to the foremost, the foremost kind of merit increases: the foremost life span, beauty, and glory, good reputation, happiness, and strength. The wise one who gives to the foremost, concentrated upon the foremost Dhamma, having become a deva or a human being, rejoices, having attained the foremost.

The Buddha's words Veḷudvāreyyasutta SN 55.7 https://suttacentral.net/sn55.7 Photo by Raphaela Oliveira on Unsplash 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 village of the Kosalan brahmins named Bamboo Gate. The brahmins and householders of Bamboo Gate heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” Then the brahmins and householders of Bamboo Gate 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 they said to the Buddha: “Master Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, perfumes, and makeup; and to accept gold and money. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.” “Householders, I will teach you an explanation of the Dhamma that applies to oneself. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “And what is the explanation of the Dhamma that applies to oneself? It’s when a noble disciple reflects: ‘I want to live and don’t want to die; I want to be happy and recoil from pain. Since this is so, if someone were to take my life, I wouldn’t like that. But others also want to live and don’t want to die; they want to be happy and recoil from pain. So if I were to take the life of someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures. So their bodily behavior is purified in three points. Furthermore, a noble disciple reflects: ‘If someone were to steal from me, I wouldn’t like that. But if I were to steal from someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing. So their bodily behavior is purified in three points. Furthermore, a noble disciple reflects: ‘If someone were to have sexual relations with my wives, I wouldn’t like it. But if I were to have sexual relations with someone else’s wives, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct. So their bodily behavior is purified in three points. Furthermore, a noble disciple reflects: ‘If someone were to distort my meaning by lying, I wouldn’t like it. But if I were to distort someone else’s meaning by lying, they wouldn’t like it either. The thing that is disliked by me is also disliked by someone else. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying. So their verbal behavior is purified in three points. Furthermore, a noble disciple reflects: ‘If someone were to break me up from my friends by divisive speech, I wouldn’t like it. But if I were to break someone else from their friends by divisive speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points. Furthermore, a noble disciple reflects: ‘If someone were to attack me with harsh speech, I wouldn’t like it. But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points. Furthermore, a noble disciple reflects: ‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it. But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’ The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another?’ Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. So their verbal behavior is purified in three points. And they have experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. When a noble disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha, “Excellent, Master Gotama! … We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ສັຕຕະກະ-ອັຖກະ-ນະວະກະນິບາຕ ໒໓/໑໒໓-໑໒໕/໙໖ Photo by Francisco Gonzalez on Unsplash ພິກຂຸທັງຫລາຍ! ໂລກະທັມ ໘ ປະກາຣນີ້ ຍ່ອມໝູນໄປຕາມໂລກ ແລະໂລກກໍໝູນໄປຕາມໂລກະທັມ ໘ ປະກາຣນີ້; ໘ ປະກາຣເປັນຢ່າງໃດ? ຄື: ລາພ, ຄວາມເສື່ອມລາພ, ຍົສ, ຄວາມເສື່ອມຍົສ, ນິນທາ, ສັນລະເສີນ, ສຸຂ, ທຸກຂ໌, ພິກຂຸທັງຫລາຍ! ໂລກະທັມ ໘ ປະກາຣນີ້ແລ ຍ່ອມໝູນໄປຕາມໂລກ ແລະໂລກກໍໝູນໄປຕາມໂລກະທັມ ໘ປະກາຣນີ້. ພິກຂຸທັງຫລາຍ! ລາພກໍດີ, ຄວາມເສື່ອມລາພກໍດີ, ຍົສກໍດີ, ຄວາມເສື່ອມຍົສກໍດີ, ນິນທາກໍດີ ສັນລະເສີນກໍດີ, ສຸຂກໍດີ, ທຸກຂ໌ກໍດີ ຍ່ອມເກີດຂຶ້ນກັບປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ ແລະຍ່ອມເກີດຂຶ້ນກັບອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບ. ພິກຂຸທັງຫລາຍ! ອັນໃດເປັນຄວາມຜິດແປກແຕກຕ່າງກັນລະຫວ່າງອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບກັບປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ? ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ທັມຂອງພວກຂ້ານ້ອຍທັງຫລາຍມີພຣະຜູ້ມີພຣະພາຄເປັນມູລ ມີພຣະຜູ້ມີພຣະພາຄເປັນຜູ້ນຳ ມີພຣະຜູ້ມີພຣະພາຄເປັນທີ່ເພິ່ງອາສັຍ; ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ຂໍປະທານໂອກາສ ຂໍເນື້ອຄວາມແຫ່ງພາສິຕນີ້ຈົ່ງແຈ່ມແຈ້ງກັບພຣະຜູ້ມີພຣະພາຄເຖີດ ພິກຂຸທັງຫລາຍໄດ້ສະດັບຕໍ່ພຣະຜູ້ມີພຣະພາຄແລ້ວ ຈັກຊົງຈຳໄວ້. ພິກຂຸທັງຫລາຍ! ຖ້າຢ່າງນັ້ນ ພວກເຈົ້າທັງຫລາຍຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ພິກຂຸທັງຫລາຍ! ລາພທີ່ເກີດຂຶ້ນກັບປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ ເຂົາຍ່ອມບໍ່ຮູ້ຊັດຕາມຄວາມເປັນຈິງວ່າ ລາພນີ້ເກີດຂຶ້ນແລ້ວແກ່ເຮົາ ແຕ່ວ່າລາພນັ້ນເປັນຂອງບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ, ຄວາມເສື່ອມລາພ... ຍົສ... ຄວາມເສື່ອມຍົສ... ນິນທາ... ສັນລະເສີນ... ສຸຂ... ທຸກຂ໌ທີ່ເກີດຂຶ້ນກັບປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ ເຂົາຍ່ອມບໍ່ຮູ້ຊັດຕາມຄວາມເປັນຈິງວ່າ ທຸກຂ໌ນີ້ເກີດຂຶ້ນແລ້ວແກ່ເຮົາ ແຕ່ວ່າທຸກຂ໌ນັ້ນເປັນຂອງບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ ລາພຈຶ່ງຄອບງຳຈິຕຂອງເຂົາໄດ້ ຄວາມເສື່ອມລາພ... ຍົສ... ຄວາມເສື່ອມຍົສ... ນິນທາ...ສັນລະເສີນ... ສຸຂ... ທຸກຂ໌ ຈຶ່ງຄອບງຳຈິຕຂອງເຂົາໄດ້ ເຂົາຍ່ອມຍິນດີໃນລາພທີ່ເກີດຂຶ້ນ, ຍ່ອມຍິນຮ້າຍໃນຄວາມເສື່ອມລາພ; ຍ່ອມຍິນດີໃນຍົສທີ່ເກີດຂຶ້ນ ຍ່ອມຍິນຮ້າຍໃນຄວາມເສື່ອມຍົສ; ຍ່ອມຍິນດີໃນສັນລະເສີນທີ່ເກີດຂຶ້ນ ຍ່ອມຍິນຮ້າຍໃນນິນທາ; ຍ່ອມຍິນດີໃນສຸຂທີ່ເກີດຂຶ້ນ ຍ່ອມຍິນຮ້າຍໃນທຸກຂ໌; ເຂົາປະກອບດ້ວຍຄວາມຍິນດີຍິນຮ້າຍຢູ່ຢ່າງນີ້ ຍ່ອມບໍ່ພົ້ນໄປຈາກຊາຕ ຊະຣາ ມະຣະນະ ໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ແລະອຸປາຍາສະ ເຮົາກ່າວວ່າ: ຍ່ອມບໍ່ພົ້ນໄປຈາກທຸກຂ໌ໄດ້. ພິກຂຸທັງຫລາຍ! ລາພຍ່ອມເກີດຂຶ້ນກັບອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບ ອະຣິຍະສາວົກນັ້ນຍ່ອມຮູ້ຊັດຕາມຄວາມເປັນຈິງວ່າ ລາພເກີດຂຶ້ນແລ້ວແກ່ເຮົາ ກໍແຕ່ວ່າລາພນັ້ນບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ , ຄວາມເສື່ອມລາພ... ຍົສ... ຄວາມເສື່ອມຍົສ... ນິນທາ... ສັນລະເສີນ... ສຸຂ... ທຸກຂ໌ ຍ່ອມເກີດຂຶ້ນກັບອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບ ອະຣິຍະສາວົກນັ້ນ ຍ່ອມຮູ້ຊັດຕາມຄວາມເປັນຈິງວ່າ ທຸກຂ໌ເກີດຂຶ້ນແລ້ວແກ່ເຮົາ ກໍແຕ່ວ່າ ທຸກຂ໌ນັ້ນບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ ລາພຈຶ່ງຄອບງໍາຈິຕຂອງເຂົາບໍ່ໄດ້, ຄວາມເສື່ອມລາພ... ຍົສ... ຄວາມເສື່ອມຍົສ... ນິນທາ... ສັນລະເສີນ... ສຸຂ... ທຸກຂ໌ຈຶ່ງຄອບງຳຈິຕຂອງເຂົາບໍ່ໄດ້ ເຂົາຍ່ອມບໍ່ຍິນດີໃນລາພທີ່ເກີດຂຶ້ນ ຍ່ອມບໍ່ຍິນຮ້າຍໃນຄວາມເສື່ອມລາພ; ຍ່ອມບໍ່ຍິນດີໃນຍົົສທີ່ເກີດຂຶ້ນ ຍ່ອມບໍ່ຍິນຮ້າຍໃນຄວາມເສື່ອມຍົສ; ຍ່ອມບໍ່ຍິນດີໃນສັນລະເສີນທີ່ເກີດຂຶ້ນ ຍ່ອມບໍ່ຍິນຮ້າຍໃນນິນທາ; ຍ່ອມບໍ່ຍິນດີໃນສຸຂທີ່ເກີດຂຶ້ນ ຍ່ອມບໍ່ຍິນຮ້າຍໃນທຸກຂ໌; ເຂົາລະຄວາມຍິນດີຍິນຮ້າຍໄດ້ເດັດຂາດແລ້ວຢ່າງນີ້ ຍ່ອມພົ້ນໄປຈາກຊາຕ ຊະຣາ ມະຣະນະ ໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ແລະອຸປາຍາສະ ເຮົາກ່າວວ່າ: ຍ່ອມພົ້ນໄປຈາກທຸກຂ໌ໄດ້. ພິກຂຸທັງຫລາຍ! ນີ້ແລ ເປັນຄວາມຜິດແປກແຕກຕ່າງກັນລະຫວ່າງອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບກັບປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ.

The Buddha's Words Anubuddhasutta AN 4.1 https://suttacentral.net/an4.1 THIS IS WHAT I HEARD—Once, the Blessed One was dwelling among the Vajjis in Bhaṇḍa Village. There the Blessed One addressed the monks: “Monks.” Those monks responded to the Blessed One saying, “Venerable.” The Blessed One said this: Monks, it is because of not knowing and not comprehending four things that you and I have roamed around and transmigrated like this for so long. What four? Monks, it is because of not knowing and not comprehending noble moral integrity that you and I have roamed around and transmigrated for so long in this way. Monks, it is because of not knowing and not comprehending noble collectedness that you and I have roamed around and transmigrated like this for so long. Monks, it is because of not knowing and not comprehending noble discernment that you and I have roamed around and transmigrated like this for so long. Monks, it is because of not knowing and not comprehending noble freedom that you and I have roamed around and transmigrated like this for so long. Monks, this noble moral integrity has been known and comprehended. This noble collectedness has been known and comprehended. This noble discernment has been known and comprehended. This noble freedom has been known and comprehended. Craving for becoming is shattered. The nexus of becoming is destroyed. Now, there is no further rebirth. That is what the Blessed One said. Having spoken thus, the Well Gone One, the Teacher followed up saying: “Moral integrity, collectedness, discernment, And unsurpassed freedom; These mindstates are known by the esteemed Gotama. Having fully known these things, the Buddha Proclaimed the Teaching to the monks; The Teacher who put an end to suffering, Possessing vision, has attained Nibbāna.”

The Buddha's words Gaṅgāpeyyālavagga SN 49.1–12 https://suttacentral.net/sn49.1-12 At Sāvatthī. There the Buddha said: “Mendicants, there are these four right efforts. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. These are the four right efforts. The Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment. And how does a mendicant who develops the four right efforts slant, slope, and incline to extinguishment? They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. That’s how a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.”

The Buddha's words Āsīvisopamasutta SN 35.238 https://suttacentral.net/sn35.238 Photo by Aaron Burden on Unsplash “Bhikkhus, suppose there were four vipers of fierce heat and deadly venom. Then a man would come along wanting to live, not wanting to die, desiring happiness and averse to suffering. They would tell him: ‘Good man, these four vipers are of fierce heat and deadly venom. From time to time they must be lifted up; from time to time they must be bathed; from time to time they must be fed; from time to time they must be laid to rest. But if one or another of these vipers ever becomes angry with you, then, good man, you will meet death or deadly suffering. Do whatever has to be done, good man!’ “Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, that man would flee in one direction or another. They would tell him: ‘Good man, five murderous enemies are pursuing you, thinking, “Wherever we see him, we will take his life right on the spot.” Do whatever has to be done, good man!’ “Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, that man would flee in one direction or another. They would tell him: ‘Good man, a sixth murderer, an intimate companion, is pursuing you with drawn sword, thinking, “Wherever I see him I will cut off his head right on the spot.” Do whatever has to be done, good man!’ “Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, and of the sixth murderer, the intimate companion with drawn sword, that man would flee in one direction or another. He would see an empty village. Whatever house he enters is void, deserted, empty. Whatever pot he takes hold of is void, hollow, empty. They would tell him: ‘Good man, just now village-attacking dacoits will raid this empty village. Do whatever has to be done, good man!’ “Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, and of the sixth murderer—the intimate companion with drawn sword—and of the village-attacking dacoits, that man would flee in one direction or another. He would see a great expanse of water whose near shore was dangerous and fearful, and whose further shore was safe and free from danger, but there would be no ferryboat or bridge for crossing over from the near shore to the far shore. “Then the man would think: ‘There is this great expanse of water whose near shore is dangerous and fearful, and whose further shore is safe and free from danger, but there is no ferryboat or bridge for crossing over. Let me collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with my hands and feet, I can get safely across to the far shore.’ “Then the man would collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with his hands and feet, he would get safely across to the far shore. Crossed over, gone beyond, the brahmin stands on high ground. “I have made up this simile, bhikkhus, in order to convey a meaning. This is the meaning here: ‘The four vipers of fierce heat and deadly venom’: this is a designation for the four great elements—the earth element, the water element, the heat element, the air element. “‘The five murderous enemies’: this is a designation for the five aggregates subject to clinging; that is, the material form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. “‘The sixth murderer, the intimate companion with drawn sword’: this is a designation for delight and lust. “‘The empty village’: this is a designation for the six internal sense bases. If, bhikkhus, a wise, competent, intelligent person examines them by way of the eye, they appear to be void, hollow, empty. If he examines them by way of the ear… by way of the mind, they appear to be void, hollow, empty. “‘Village-attacking dacoits’: this is a designation for the six external sense bases. The eye, bhikkhus, is attacked by agreeable and disagreeable forms. The ear … The nose … The tongue … The body … The mind is attacked by agreeable and disagreeable mental phenomena. “‘The great expanse of water’: this is a designation for the four floods: the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance. “‘The near shore, which is dangerous and fearful’: this is a designation for identity. “‘The further shore, which is safe and free from danger’: this is a designation for Nibbāna. “‘The raft’: this is a designation for the Noble Eightfold Path; that is, Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “‘Making effort with hands and feet’: this is a designation for the arousing of energy. “‘Crossed over, gone beyond, the brahmin stands on high ground’: this is a designation for the arahant.”

The Buddha's words “Bhikkhus, there are these five powers. What five? T he power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. “And what, bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called the power of faith.” “And what is the power of energy? Here, a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is called the power of energy. “And what is the power of mindfulness? Here, the noble disciple is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. This is called the power of mindfulness. “And what is the power of concentration? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. This is called the power of concentration. “And what is the power of wisdom? Here, a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the power of wisdom. “These, bhikkhus, are the five powers.” Vitthatasutta AN 5.14 https://suttacentral.net/an5.14

This was said by the Lord… “Bhikkhus, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant. “Just as the radiance of all the stars does not equal a sixteenth part of the moon’s radiance, but the moon’s radiance surpasses them and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness… “Just as in the last month of the rainy season, in the autumn, when the sky is clear and free of clouds, the sun, on ascending, dispels the darkness of space and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness… “And just as in the night, at the moment of dawn, the morning star shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.” For one who mindfully develops Boundless loving-kindness Seeing the destruction of clinging, The fetters are worn away. If with an uncorrupted mind He pervades just one being With loving kindly thoughts, He makes some merit thereby. But a noble one produces An abundance of merit By having a compassionate mind Towards all living beings. Those royal seers who conquered The earth crowded with beings Went about performing sacrifices: The horse sacrifice, the man sacrifice, The water rites, the soma sacrifice, And that called “the Unobstructed.” But these do not share even a sixteenth part Of a well cultivated mind of love, Just as the entire starry host Is dimmed by the moon’s radiance. One who does not kill Nor cause others to kill, Who does not conquer Nor cause others to conquer, Kindly towards all beings— He has enmity for none. This too is the meaning of what was said by the Lord, so I heard. Mettābhāvanāsutta Iti 27 https://suttacentral.net/iti27