Search Results

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

The Buddha's words Daliddasutta SN 11.14 https://suttacentral.net/sn11.14 Photo by Simon Reza on Unsplash On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, once in the past in this same Rajagaha there was a poor man, a pauper, an indigent. He undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathagata. Having done so, with the breakup of the body, after death, he was reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshone the other devas in regard to beauty and glory. “Thereupon the Tavatiṁsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! For formerly, when this young deva was a human being, he was a poor man, a pauper, an indigent. Yet with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’ “Then, bhikkhus, Sakka, lord of the devas, addressed the Tavatiṁsa devas thus: ‘Dear sirs, do not find fault with this young deva. Formerly, when this young deva was a human being, he undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathagata. Having done so, with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tavatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’ “Then, bhikkhus, instructing the Tavatiṁsa devas, Sakka, lord of the devas, on that occasion recited these verses: “‘When one has faith in the Tathagata, Unshakable and well established, And good conduct built on virtue, Dear to the noble ones and praised; “‘When one has confidence in the Saṅgha And one’s view is straightened out, They say that one isn’t poor; One’s life is not lived in vain. “‘Therefore the person of intelligence, Remembering the Buddha’s Teaching, Should be devoted to faith and virtue, To confidence and vision of the Dhamma.’”

The Buddha's words Suppavāsāsutta AN 4.57 https://suttacentral.net/an4.57 Photo by Kate Remmer on Unsplash On one occasion the Blessed One was dwelling among the Koliyans near the Koliyan town named Sajjanela. Then, in the morning, the Blessed One dressed, took his bowl and robe, and went to the residence of the Koliyan daughter Suppavāsā, where he sat down in the prepared seat. Then the Koliyan daughter Suppavāsā, with her own hand, served and satisfied the Blessed One with various kinds of delicious food. When the Blessed One had finished eating and had put away his bowl, the Koliyan daughter Suppavāsā sat down to one side. The Blessed One then said to her: “Suppavāsā, a female noble disciple who gives food gives the recipients four things. What four? She gives life, beauty, happiness, and strength. Having given life, she partakes of life, whether celestial or human. Having given beauty, she partakes of beauty, whether celestial or human. Having given happiness, she partakes of happiness, whether celestial or human. Having given strength, she partakes of strength, whether celestial or human. Suppavāsā, a female noble disciple who gives food gives the recipients these four things.” When one gives well-prepared food, pure, delicious, and flavorful, to the upright ones who are exalted and of excellent conduct, that offering, which links merit with merit, is praised as very fruitful by the world-knowers. Those recollecting such generosity dwell in the world inspired by joy. Having removed the stain of miserliness and its root, blameless, they go to the heavenly abode.

The Buddha's words Sattaṭṭhānasutta SN 22.57 https://suttacentral.net/sn22.57 Photo by Bill Fairs on Unsplash At Savatthi. “Bhikkhus, a bhikkhu who is skilled in seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has fully lived the holy life, the highest kind of person. “And how, bhikkhus, is a bhikkhu skilled in seven cases? Here, bhikkhus, a bhikkhu understands form, its origin, its cessation, and the way leading to its cessation; he understands the gratification, the danger, and the escape in the case of form. “He understands feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation; he understands the gratification, the danger, and the escape in the case of consciousness. “And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called form. With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “The pleasure and joy that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form. “Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, are practising for the purpose of revulsion towards form, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. “And whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, through revulsion towards form, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them. “And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. This is called feeling. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “The pleasure and joy that arise in dependence on feeling: this is the gratification in feeling. That feeling is impermanent, suffering, and subject to change: this is the danger in feeling. The removal and abandonment of desire and lust for feeling: this is the escape from feeling. “Whatever ascetics and brahmins, having thus directly known feeling, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of feeling, are practising for the purpose of revulsion towards feeling, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. “And whatever ascetics and brahmins, having thus directly known feeling, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of feeling, through revulsion towards feeling, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them. “And what, bhikkhus, is perception? There are these six classes of perception: perception of forms, perception of sounds, perception of odours, perception of tastes, perception of tactile objects, perception of mental phenomena. This is called perception. With the arising of contact there is the arising of perception. With the cessation of contact there is the cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “The pleasure and joy that arise in dependence on perception: this is the gratification in perception. That perception is impermanent, suffering, and subject to change: this is the danger in perception. The removal and abandonment of desire and lust for perception: this is the escape from perception. “Whatever ascetics and brahmins, having thus directly known perception, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of perception, are practising for the purpose of revulsion towards perception, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. “And whatever ascetics and brahmins, having thus directly known perception, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of perception, through revulsion towards perception, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them. “And what, bhikkhus, are volitional formations? There are these six classes of volition: volition regarding forms, volition regarding sounds, volition regarding odours, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena. This is called volitional formations. With the arising of contact there is the arising of volitional formations. With the cessation of contact there is the cessation of volitional formations. This Noble Eightfold Path is the way leading to the cessation of volitional formations; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “The pleasure and joy that arise in dependence on volitional formations: this is the gratification in volitional formations. That volitional formations are impermanent, suffering, and subject to change: this is the danger in volitional formations. The removal and abandonment of desire and lust for volitional formations: this is the escape from volitional formations. “Whatever ascetics and brahmins … As to those consummate ones, there is no round for describing them. “And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness. With the arising of name-and-form there is the arising of consciousness. With the cessation of name-and-form there is the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “The pleasure and joy that arise in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness. “Whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, are practising for the purpose of revulsion towards consciousness, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline. “And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, through revulsion towards consciousness, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them. “It is in such a way, bhikkhus, that a bhikkhu is skilled in seven cases. “And how, bhikkhus, is a bhikkhu a triple investigator? Here, bhikkhus, a bhikkhu investigates by way of the elements, by way of the sense bases, and by way of dependent origination. It is in such a way that a bhikkhu is a triple investigator. “Bhikkhus, a bhikkhu who is skilled in these seven cases and a triple investigator is called, in this Dhamma and Discipline, a consummate one, one who has fully lived the holy life, the highest kind of person.”

The Buddha's words Aniccasutta SN 22.45 https://suttacentral.net/sn22.45 Photo by Tim Mossholder on Unsplash At Savatthi. “Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging. “Feeling is impermanent…. Perception is impermanent…. Volitional formations are impermanent…. Consciousness is impermanent. What is impermanent is suffering. What is suffering is nonself. What is nonself should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ When one sees this thus as it really is with correct wisdom, the mind becomes dispassionate and is liberated from the taints by nonclinging. “If, bhikkhus, a bhikkhu’s mind has become dispassionate towards the form element, it is liberated from the taints by nonclinging. If his mind has become dispassionate towards the feeling element … towards the perception element … towards the volitional formations element … towards the consciousness element, it is liberated from the taints by nonclinging. “By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

The Buddha's words Natumhākasutta SN 22.33 https://suttacentral.net/sn22.33 At Savatthi. “Bhikkhus, whatever is not yours, abandon it. When you have abandoned it, that will lead to your welfare and happiness. And what is it, bhikkhus, that is not yours? Form is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Feeling is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Perception is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Volitional formations are not yours: abandon them. When you have abandoned them, that will lead to your welfare and happiness. Consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. “Suppose, bhikkhus, people were to carry off the grass, sticks, branches, and foliage in this Jeta’s Grove, or to burn them, or to do with them as they wish. Would you think: ‘People are carrying us off, or burning us, or doing with us as they wish’?” “No, venerable sir. For what reason? Because, venerable sir, that is neither our self nor what belongs to our self.” “So too, bhikkhus, form is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Feeling is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Perception is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness. Volitional formations are not yours: abandon them. When you have abandoned them, that will lead to your welfare and happiness. Consciousness is not yours: abandon it. When you have abandoned it, that will lead to your welfare and happiness.”

The Buddha's words Maccharisutta SN 1.49 https://suttacentral.net/sn1.49 Photo by Marcel Strauß on Unsplash A devatā: “Those who are stingy here in the world, Niggardly folk, revilers, People who create obstacles For others engaged in giving alms: 161 What kind of result do they reap? What kind of future destiny? We’ve come to ask the Blessed One this: How are we to understand it?” The Blessed One: “Those who are stingy here in the world, Niggardly folk, revilers, People who create obstacles For others engaged in giving alms: They might be reborn in hell, In the animal realm or Yama’s world. “If they come back to the human state They are born in a poor family Where clothes, food, pleasures, and sport Are obtained only with difficulty. “Whatever the fools may expect from others, Even that they do not obtain. This is the result in this very life; And in the future a bad destination.” A devatā: “We understand thus what you have said; We ask, O Gotama, another question: Those here who, on gaining the human state, Are amiable and generous, Confident in the Buddha and the Dhamma And deeply respectful towards the Saṅgha: What kind of result do they reap? What kind of future destiny? We’ve come to ask the Blessed One this: How are we to understand it?” The Blessed One: “Those here who, on gaining the human state, Are amiable and generous, Confident in the Buddha and the Dhamma And deeply respectful towards the Saṅgha, These brighten up the heavens Where they’ve been reborn. “If they come back to the human state They are reborn in a rich family Where clothes, food, pleasures, and sport Are obtained without difficulty. “They rejoice like the devas who control The goods amassed by others. This is the result in this very life; And in the future a good destination.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໓໙໒/໑໕໙໐ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ໃນນິໂຄທາຣາມ ໃກ້ພຣະນະຄອຣກະບິນລະພັຕ ແຄວ້ນສັກກະ ຄັ້ງນັ້ນ ພຣະເຈົ້າມະຫານາມະສັກກາຍະຣາຊສະເດັຈເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຊົງອະພິວາທແລ້ວ ປະທັບນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ທູລຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ດ້ວຍເຫຕພຽງເທົ່າໃດ ບຸຄຄົລຈິ່ງຊື່ວ່າ ອຸປາສົກ? ມະຫານາມະ! ບຸຄຄົລຜູ້ເຖິງພຣະພຸທທະເຈົ້າເປັນສະຣະນະ ເຖິງພຣະທັມເປັນສະຣະນະ ເຖິງພຣະສົງຄ໌ເປັນສະຣະນະ. ມະຫານາມະ ດ້ວຍເຫຕພຽງເທົ່ານີ້ແລ ບຸຄຄົລຈິ່ງຊື່ວ່າ ອຸປາສົກ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ດ້ວຍເຫຕພຽງເທົ່າໃດ ອຸປາສົກຈິ່ງຊື່ວ່າ ເປັນຜູ້ເຖິງພ້ອມດ້ວຍສີລ? ມະຫານາມະ! ອຸປາສົກເປັນຜູ້ງົດເວັ້ນຈາກປານາຕິບາຕ, ເປັນຜູ້ງົດເວັ້ນຈາກອະທິນນາທານ, ເປັນຜູ້ງົດເວັ້ນຈາກກາເມສຸມິຈສາຈາຣ, ເປັນຜູ້ງົດເວັ້ນຈາກມຸສາວາທ, ເປັນຜູ້ງົດເວັ້ນຈາກສຸຣາເມຣະຍະມັຊຊະປະມາທັຕຖານະ. ມະຫານາມະ ດ້ວຍເຫຕພຽງເທົ່ານີ້ແລ ອຸປາສົກຈິ່ງຊື່ວ່າ ເປັນຜູ້ເຖິງພ້ອມດ້ວຍສີລ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ດ້ວຍເຫຕພຽງເທົ່າໃດ ອຸປາສົກຈິ່ງຊື່ວ່າ ເປັນຜູ້ເຖິງພ້ອມດ້ວຍສັທທາ? ມະຫານາມະ! ອຸປາສົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີສັທທາ ເຊື່ອພຣະປັນຍາເຄື່ອງຕຣັສຮູ້ຂອງຕະຖາຄົຕວ່າ ເພາະເຫຕຢ່າງນີ້ໆ ພຣະຜູ້ມີພຣະພາຄເຈົ້ານັ້ນ ເປັນພຣະອະຣະຫັນຕ໌, ຕຣັສຮູ້ເອງໂດຍຊອບ, ເຖິງພ້ອມດ້ວຍວິຊຊາແລະຈະຣະນະ, ສະເດັຈໄປດີແລ້ວ, ຊົງຮູ້ແຈ້ງໂລກ, ເປັນສາຣະຖີຝຶກບຸຣຸສທີ່ຄວນຝຶກບໍ່ມີໃຜຍິ່ງກວ່າ, ເປັນສາສດາຂອງເທວະດາແລະມະນຸສທັງຫລາຍ, ເປັນຜູ້ເບີກບານ, ເປັນຜູ້ຈຳແນກທັມ ດັ່ງນີ້. ມະຫານາມະ ດ້ວຍເຫຕພຽງເທົ່ານີ້ແລ ອຸປາສົກຈິ່ງຊື່ວ່າ ເປັນຜູ້ເຖິງພ້ອມດ້ວຍສັທທາ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ດ້ວຍເຫຕພຽງເທົ່າໃດ ອຸປາສົກຈິ່ງຊື່ວ່າ ເປັນຜູ້ເຖິງພ້ອມດ້ວຍຈາຄະ? ມະຫານາມະ! ອຸປາສົກໃນທັມວິນັຍນີ້ ມີໃຈປາສະຈາກມັຈສະຣິຍະອັນເປັນມົລທິນ ມີຈາຄະອັນສະລະແລ້ວ ມີຝາມືອັນຊຸ່ມ ຍິນດີໃນກາຣສະລະ ເປັນຜູ້ຄວນແກ່ກາຣຂໍ ຍິນດີໃນກາຣແຈກຈ່າຍທານ ຢູ່ຄອງເຮືອນ. ມະຫານາມະ ດ້ວຍເຫຕພຽງເທົ່ານີ້ແລ ອຸປາສົກຈິ່ງຊື່ວ່າ ເປັນຜູ້ເຖິງພ້ອມດ້ວຍຈາຄະ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ດ້ວຍເຫຕພຽງເທົ່າໃດ ອຸປາສົກຈິ່ງຊື່ວ່າ ເປັນຜູ້ເຖິງພ້ອມດ້ວຍປັນຍາ? ມະຫານາມະ! ອຸປາສົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີປັນຍາ ປະກອບດ້ວຍປັນຍາເຄື່ອງກຳນົດຮູ້ຄວາມເກີດແລະຄວາມດັບອັນເປັນອະຣິຍະ ເປັນເຄື່ອງຊຳແຣກກິເລສໃຫ້ເຖິງຄວາມສິ້ນທຸກຂ໌ໂດຍຊອບ. ມະຫານາມະ ດ້ວຍເຫຕພຽງເທົ່ານີ້ແລ ອຸປາສົກຈິ່ງຊື່ວ່າ ເປັນຜູ້ເຖິງພ້ອມດ້ວຍປັນຍາ.

The Buddha's words ສັງຍຸຕຕະນິກາຍ ຂັນທະວາຣະວັຄ ໑໗/໔໒-໔໓/໘໗-໘໘ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ໃກ້ພຣະນະຄອຣສາວັຕຖີ ໃນທີ່ນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄຕຣັສຮຽກພິກຂຸທັງຫລາຍວ່າ: ພິກຂຸທັງຫລາຍ! ພວກເຈົ້າທັງຫລາຍຈົ່ງມີຕົນເປັນປະທີບ ມີຕົນເປັນສະຣະນະ ບໍ່ມີສິ່ງອື່ນເປັນສະຣະນະ, ມີທັມເປັນປະທີບ ມີທັມເປັນສະຣະນະ ບໍ່ມີສິ່ງອື່ນເປັນສະຣະນະເປັນຢູ່ເຖີດ. ພິກຂຸທັງຫລາຍ! ເມື່ອພວກເຈົ້າທັງຫລາຍມີຕົນເປັນປະທີບ ມີຕົນເປັນສະຣະນະ ບໍ່ມີສິ່ງອື່ນເປັນສະຣະນະ, ມີທັມເປັນປະທີບ ມີທັມເປັນສະຣະນະ ບໍ່ມີສິ່ງອື່ນເປັນສະຣະນະເປັນຢູ່ ຄວນພິຈາຣະນາໂດຍຣະອຽດວ່າ ໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ແລະອຸປາຍາສະທັງຫລາຍ ມີກຳເນີດມາຢ່າງໃດ ເກີດມາຈາກອັນໃດ? ພິກຂຸທັງຫລາຍ! ກໍໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ແລະອຸປາຍາສະທັງຫລາຍ ມີກຳເນີດມາຢ່າງໃດ ເກີດມາຈາກອັນໃດ? ພິກຂຸທັງຫລາຍ! ປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບໃນໂລກນີ້ ເປັນຜູ້ບໍ່ໄດ້ເຫັນພຣະອະຣິຍະ ບໍ່ສລາດໃນທັມຂອງພຣະອະຣິຍະ ບໍ່ໄດ້ຝຶກໃນທັມຂອງພຣະອະຣິຍະ ບໍ່ໄດ້ເຫັນສັປບຸຣຸສ ບໍ່ສລາດໃນທັມຂອງສັປບຸຣຸສ ບໍ່ໄດ້ຝຶກໃນທັມຂອງສັປບຸຣຸສ ຍ່ອມເຫັນຣູປໂດຍຄວາມເປັນຕົນ ເຫັນຕົນມີຣູປ ເຫັນຣູປໃນຕົນ ເຫັນຕົນໃນຣູປ, ຣູປຂອງເຂົານັ້ນຍ່ອມປ່ຽນແປງໄປ ຍ່ອມເປັນຢ່າງອື່ນໄປ ໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍຈຶ່ງເກີດຂຶ້ນແກ່ເຂົາ ເພາະຣູປປ່ຽນແປງໄປ ເປັນຢ່າງອື່ນໄປ. ຍ່ອມເຫັນເວທະນາໂດຍຄວາມເປັນຕົນ ເຫັນຕົນມີເວທະນາ ເຫັນເວທະນາໃນຕົນ ເຫັນຕົນໃນເວທະນາ, ເວທະນາຂອງເຂົານັ້ນຍ່ອມປ່ຽນແປງໄປ ຍ່ອມເປັນຢ່າງອື່ນໄປ ໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍຈຶ່ງເກີດຂຶ້ນແກ່ເຂົາ ເພາະເວທະນາປ່ຽນແປງໄປ ເປັນຢ່າງອື່ນໄປ. ຍ່ອມເຫັນສັນຍາໂດຍຄວາມເປັນຕົນ ເຫັນຕົນມີສັນຍາ ເຫັນສັນຍາໃນຕົນ ເຫັນຕົນໃນສັນຍາ, ສັນຍາຂອງເຂົານັ້ນຍ່ອມປ່ຽນແປງໄປ ຍ່ອມເປັນຢ່າງອື່ນໄປ ໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍຈຶ່ງເກີດຂຶ້ນແກ່ເຂົາ ເພາະສັນຍາປ່ຽນແປງໄປ ເປັນຢ່າງອື່ນໄປ. ຍ່ອມເຫັນສັງຂາຣທັງຫລາຍໂດຍຄວາມເປັນຕົນ ເຫັນຕົນມີສັງຂາຣທັງຫລາຍ ເຫັນສັງຂາຣທັງຫລາຍໃນຕົນ ເຫັນຕົນໃນສັງຂາຣທັງຫລາຍ, ສັງຂາຣທັງຫລາຍຂອງເຂົານັ້ນຍ່ອມປ່ຽນແປງໄປ ຍ່ອມເປັນຢ່າງອື່ນໄປ ໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍຈຶ່ງເກີດຂຶ້ນແກ່ເຂົາ ເພາະສັງຂາຣທັງຫລາຍປ່ຽນແປງໄປ ເປັນຢ່າງອື່ນໄປ. ຍ່ອມເຫັນວິນຍານໂດຍຄວາມເປັນຕົນ ເຫັນຕົນມີວິນຍານ ເຫັນວິນຍານໃນຕົນ ເຫັນຕົນໃນວິນຍານ, ວິນຍານຂອງເຂົານັ້ນຍ່ອມປ່ຽນແປງໄປ ຍ່ອມເປັນຢ່າງອື່ນໄປ ໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍຈຶ່ງເກີດຂຶ້ນແກ່ເຂົາ ເພາະວິນຍານປ່ຽນແປງໄປ ເປັນຢ່າງອື່ນໄປ. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຮູ້ວ່າ ຣູປບໍ່ທ່ຽງ ປ່ຽນແປງໄປ ຄາຍໄປ ດັບໄປ ແລະເຫັນຕາມຄວາມເປັນຈິງດ້ວຍປັນຍາອັນຊອບຢ່າງນີ້ວ່າ ຣູປໃນກາລກ່ອນແລະຣູປທັງມວນໃນບັດນີ້ ລ້ວນບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ ດັ່ງນີ້, ຍ່ອມລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ເພາະລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ຈຶ່ງບໍ່ສະດຸ້ງ ເມື່ອບໍ່ສະດຸ້ງ ຍ່ອມຢູ່ເປັນສຸຂ ພິກຂຸຜູ້ມີປົກກະຕິຢູ່ເປັນສຸຂ ເຮົາກ່າວວ່າ ຜູ້ດັບແລ້ວດ້ວຍອົງຄ໌ນັ້ນ. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຮູ້ວ່າ ເວທະນາບໍ່ທ່ຽງ ປ່ຽນແປງໄປ ຄາຍໄປ ດັບໄປ ແລະເຫັນຕາມຄວາມເປັນຈິງດ້ວຍປັນຍາອັນຊອບຢ່າງນີ້ວ່າ ເວທະນາໃນກາລກ່ອນແລະເວທະນາທັງມວນໃນບັດນີ້ ລ້ວນບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ ດັ່ງນີ້, ຍ່ອມລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ເພາະລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ຈຶ່ງບໍ່ສະດຸ້ງ ເມື່ອບໍ່ສະດຸ້ງ ຍ່ອມຢູ່ເປັນສຸຂ ພິກຂຸຜູ້ມີປົກກະຕິຢູ່ເປັນສຸຂ ເຮົາກ່າວວ່າ ຜູ້ດັບແລ້ວດ້ວຍອົງຄ໌ນັ້ນ. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຮູ້ວ່າ ສັນຍາບໍ່ທ່ຽງ ປ່ຽນແປງໄປ ຄາຍໄປ ດັບໄປ ແລະເຫັນຕາມຄວາມເປັນຈິງດ້ວຍປັນຍາອັນຊອບຢ່າງນີ້ວ່າ ສັນຍາໃນກາລກ່ອນແລະສັນຍາທັງມວນໃນບັດນີ້ ລ້ວນບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ ດັ່ງນີ້, ຍ່ອມລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ເພາະລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ຈຶ່ງບໍ່ສະດຸ້ງ ເມື່ອບໍ່ສະດຸ້ງ ຍ່ອມຢູ່ເປັນສຸຂ ພິກຂຸຜູ້ມີປົກກະຕິຢູ່ເປັນສຸຂ ເຮົາກ່າວວ່າ ຜູ້ດັບແລ້ວດ້ວຍອົງຄ໌ນັ້ນ. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຮູ້ວ່າ ສັງຂາຣທັງຫລາຍບໍ່ທ່ຽງ ປ່ຽນແປງໄປ ຄາຍໄປ ດັບໄປ ແລະເຫັນຕາມຄວາມເປັນຈິງດ້ວຍປັນຍາອັນຊອບຢ່າງນີ້ວ່າ ສັງຂາຣທັງຫລາຍໃນກາລກ່ອນແລະສັງຂາຣທັງຫລາຍທັງມວນໃນບັດນີ້ ລ້ວນບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ ດັ່ງນີ້, ຍ່ອມລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ເພາະລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ຈຶ່ງບໍ່ສະດຸ້ງ ເມື່ອບໍ່ສະດຸ້ງ ຍ່ອມຢູ່ເປັນສຸຂ ພິກຂຸຜູ້ມີປົກກະຕິຢູ່ເປັນສຸຂ ເຮົາກ່າວວ່າ ຜູ້ດັບແລ້ວດ້ວຍອົງຄ໌ນັ້ນ. ພິກຂຸທັງຫລາຍ! ເມື່ອພິກຂຸຮູ້ວ່າ ວິນຍານບໍ່ທ່ຽງ ປ່ຽນແປງໄປ ຄາຍໄປ ດັບໄປ ແລະເຫັນຕາມຄວາມເປັນຈິງດ້ວຍປັນຍາອັນຊອບຢ່າງນີ້ວ່າ ວິນຍານໃນກາລກ່ອນແລະວິນຍານທັງມວນໃນບັດນີ້ ລ້ວນບໍ່ທ່ຽງ ເປັນທຸກຂ໌ ມີຄວາມປ່ຽນແປງເປັນທັມມະດາ ດັ່ງນີ້, ຍ່ອມລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ເພາະລະໂສກະ ປະຣິເທວະ ທຸກຂ໌ ໂທມະນັສ ອຸປາຍາສະທັງຫລາຍໄດ້ ຈຶ່ງບໍ່ສະດຸ້ງ ເມື່ອບໍ່ສະດຸ້ງ ຍ່ອມຢູ່ເປັນສຸຂ ພິກຂຸຜູ້ມີປົກກະຕິຢູ່ເປັນສຸຂ ເຮົາກ່າວວ່າ ຜູ້ດັບແລ້ວດ້ວຍອົງຄ໌ນັ້ນ.