Search Results

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

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

Morning Meditation Practice in California The Benefits of Meditation Practice At Savatthi. “Bhikkhus, develop concentration . A bhikkhu who is concentrated understands things as they really are." Learn More The Buddha encourages Anāthapiṇḍika to not rest short with generosity, but to practice meditation too. “Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.” Learn More Morning Meditation Practice in Mariposa, California How to having food “And how does a bhikkhu observe moderation in eating? Here, reflecting carefully, a bhikkhu consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the spiritual life, considering: ‘Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease.’ It is in this way that a bhikkhu observes moderation in eating." Learn More Being Mindful and Stay Calm "Ānanda, you should also remember this sixth topic for recollection. In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and applies themselves to work mindfully. When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.” Learn More Walking Meditation “Bhikkhus, there are these five benefits of walking meditation. What five? One becomes capable of journeys; one becomes capable of striving; one becomes healthy; what one has eaten, drunk, consumed, and tasted is properly digested; the concentration attained through walking meditation is long lasting. These are the five benefits of walking meditation.” Learn More

ໂພທິປັກຂິຍະທັມ ໗ "ພິກຂຸທັງຫລາຍ! ທັມເຫລົ່າໃດທີ່ເຮົາສະແດງແລ້ວດ້ວຍປັນຍາອັນຍິ່ງ ທັມເຫລົ່ານັ້ນ ພວກເຈົ້າທັງຫລາຍຮຽນແລ້ວ ຄວນຊ້ອງເສພ ຄວນຈະເຣີນ ຄວນກະທຳໃຫ້ຫລາຍດ້ວຍດີ ໂດຍປະກາຣທີ່ພຣົມມະຈັນຍ໌ນີ້ຈະຢືນຍົງ ດຳຣົງຢູ່ໄດ້ນານ ເພື່ອປະໂຍຊນ໌ແກ່ພະຫຸຊົນ ເພື່ອຄວາມສຸຂແກ່ພະຫຸຊົນ ເພື່ອອະນຸເຄາະໂລກ ເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂແກ່ເທວະດາແລະມະນຸສທັງຫລາຍ. ພິກຂຸທັງຫລາຍ! ກໍທັມທີ່ເຮົາສະແດງແລ້ວດ້ວຍປັນຍາອັນຍິ່ງ ທັມເຫລົ່ານັ້ນ ພວກເຈົ້າທັງຫລາຍຮຽນແລ້ວ ຄວນຊ້ອງເສພ ຄວນຈະເຣີນ ຄວນກະທຳໃຫ້ຫລາຍດ້ວຍດີ ໂດຍປະກາຣທີ່ພຣົມມະຈັນຍ໌ນີ້ຈະຢືນຍົງ ດຳຣົງຢູ່ໄດ້ນານ ເພື່ອປະໂຍຊນ໌ແກ່ພະຫຸຊົນ ເພື່ອຄວາມສຸຂແກ່ພະຫຸຊົນ ເພື່ອອະນຸເຄາະໂລກ ເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂແກ່ເທວະດາແລະມະນຸສທັງຫລາຍເປັນຢ່າງໃດ? ຄື ສະຕິປັຕຖານ ໔, ສັມມັປປະທານ ໔, ອິທທິບາທ ໔, ອິນຊີ ໕, ພະລະ ໕, ໂພຊຊົງຄ໌ ໗, ອະຣິຍະມັຄປະກອບດ້ວຍອົງຄ໌ ໘. ພິກຂຸທັງຫລາຍ! ທັມເຫລົ່ານີ້ແລ ທີ່ເຮົາສະແດງແລ້ວດ້ວຍປັນຍາອັນຍິ່ງ ທັມເຫລົ່ານັ້ນ ພວກເຈົ້າທັງຫລາຍຮຽນແລ້ວ ຄວນຊ້ອງເສພ ຄວນຈະເຣີນ ຄວນກະທຳໃຫ້ຫລາຍດ້ວຍດີ ໂດຍປະກາຣທີ່ພຣົມມະຈັນຍ໌ນີ້ຈະຢືນຍົງ ດຳຣົງຢູ່ໄດ້ນານ ເພື່ອປະໂຍຊນ໌ແກ່ພະຫຸຊົນ ເພື່ອຄວາມສຸຂແກ່ພະຫຸຊົນ ເພື່ອອະນຸເຄາະໂລກ ເພື່ອປະໂຍຊນ໌ເກື້ອກູນ ເພື່ອຄວາມສຸຂແກ່ເທວະດາແລະມະນຸສທັງຫລາຍ." ທີຄະນິກາຍ ມະຫາວັຄ ໑໐/໙໙/໑໐໗ ສະຕິປັຕຖານ ໔ ພິກຂຸທັງຫລາຍ! ຫົນທາງນີ້ເປັນທີ່ໄປອັນເອກ ເພື່ອຄວາມບໍຣິສຸທຂອງສັຕທັງຫລາຍ...(Read more) Learn More ສັມມັປປະທານ ໔ ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ... Learn More ອິທທິບາທ ໔ ພິກຂຸທັງຫລາຍ! ເມື່ອກ່ອນແຕ່ຕຣັສຮູ້ ຄັ້ງເຮົາເປັນໂພທິສັຕ ຍັງບໍ່ໄດ້ຕຣັສຮູ້ ໄດ້ມີຄວາມຄິດຢ່າງນີ້ວ່າ ອັນໃດໜໍ ເປັນມັຄຄາ ເປັນປະຕິປະທາແຫ່ງກາຣຈະເຣີນອິທທິບາທ. Learn More ອິນທຣີຍ໌ ໕ ປະກາຣ ພິກຂຸທັງຫລາຍ ອິນທຣີຍ໌ ໕ ປະກາຣນີ້; ໕ ປະກາຣເປັນຢ່າງໃດ? ຄື ສັທທິນທຣີຍ໌ ວິຣິຍິນທຣີຍ໌ ສະຕິນທຣີຍ໌ ສະມາທິນທຣີຍ໌ ປັນຍິນທຣີຍ໌. Learn More ພະລະ ໕ ປະກາຣ ພິກຂຸທັງຫລາຍ! ພະລະ ໕ ປະກາຣນີ້; ໕ ປະກາຣເປັນຢ່າງໃດ? ຄື ສັທທາພະລະ ວິຣິຍະພະລະ ສະຕິພະລະ ສະມາທິພະລະ ປັນຍາພະລະ. Learn More ໂພຊຊົງຄ໌ ໗ ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ທີ່ຮຽກວ່າ ໂພຊຊົງຄ໌ ໂພຊຊົງຄ໌ ດັ່ງນີ້ ດ້ວຍເຫຕພຽງເທົ່າໃດໜໍຈຶ່ງຮຽກວ່າ ໂພຊຊົງຄ໌? Learn More ອະຣິຍະມັຄອັນປະກອບດ້ວຍອົງຄ໌ ໘ ພິກຂຸທັງຫລາຍ ເຮົາຈັກສະແດງ ຈັກຈຳແນກ ອະຣິຍະມັຄອັນປະກອບດ້ວຍອົງຄ໌ ໘ ແກ່ພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງຟັງອະຣິຍະມັຄນັ້ນ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. Learn More

< Back ຄວາມບໍຣິສຸທຍ່ອມບໍ່ມີເພາະນ້ຳ ແຕ່ສັຈຈະແລະທັມຕ່າງຫາກທີ່ກະທຳໃຫ້ບໍຣິສຸທໄດ້ The Buddha's words Jun 8, 2025 ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ຄະຍາສີສະປະເທສ ໃກ້ໝູ່ບ້ານຄະຍາ ກໍໃນສມັຍນັ້ນ ພວກຊະດິນຈຳນວນຫລາຍພາກັນຜຸດຂຶ້ນ ມຸດລົງ ຜຸດຂຶ້ນແລະມຸດລົງໃນນ້ຳ ຣົດນ້ຳແດ່ ບູຊາໄຟແດ່ ໃນແມ່ນ້ຳຄະຍາ ໃນທ່າມກາງຫິມະຕົກກະໜ່ຳຕລອດ ໗ ວັນ ໃນຣາຕຣີແຫ່ງຄວາມເໜັບໜາວ ດ້ວຍຄິດວ່າ ຄວາມບໍຣິສຸທຍ່ອມມີໄດ້ດ້ວຍວິທີນີ້. ພຣະຜູ້ມີພຣະພາຄໄດ້ທອດພຣະເນຕເຫັນພວກຊະດິນເຫລົ່ານັ້ນ ຜຸດຂຶ້ນ ມຸດລົງ ຜຸດຂຶ້ນແລະມຸດລົງໃນນ້ຳ ຣົດນ້ຳແດ່ ບູຊາໄຟແດ່ ໃນແມ່ນ້ຳຄະຍາ ໃນທ່າມກາງຫິມະຕົກກະໜ່ຳຕລອດ ໗ ວັນ ໃນຣາຕຣີແຫ່ງຄວາມເໜັບໜາວ ດ້ວຍຄິດວ່າ ຄວາມບໍຣິສຸທຍ່ອມມີໄດ້ດ້ວຍວິທີນີ້. ລຳດັບນັ້ນ ພຣະຜູ້ມີພຣະພາຄຊາບເນື້ອຄວາມນີ້ແລ້ວ ຊົງເປັ່ງອຸທານໃນເວລານັ້ນວ່າ: “ຄວາມບໍຣິສຸທຍ່ອມບໍ່ມີເພາະນ້ຳ ແຕ່ຊົນຈຳນວນຫລາຍກໍຍັງອາບຢູ່ໃນນ້ຳນີ້ ສັຈຈະແລະທັມມີຢູ່ໃນຜູ້ໃດ ຜູ້ນັ້ນເປັນຜູ້ບໍຣິສຸທສະອາດແລະເປັນພຣາມນ໌.” ຂຸທທະກະນິກາຍ ຂຸທທະກະປາຖະ ໒໕/໕໗/໔໖ Previous Next

< Back ຄວາມບໍຣິສຸທຍ່ອມບໍ່ມີເພາະນ້ຳ The Buddha's words Jun 8, 2023 ທີ່ນະຄອຣສາວັຕຖີ. ສມັຍນັ້ນ ສັງຄະຣະວະພຣາມນ໌ອາສັຍຢູ່ໃນນະຄອຣສາວັຕຖີ ມີລັທທິທີ່ເຊື່ອຖືຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ປາຖນາຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ຖືກາຣລົງອາບນ້ຳຊຳຣະຮ່າງກາຍທັງເວລາແລງແລະເວລາເຊົ້າເປັນປະຈຳ. ຄັນເວລາເຊົ້າ ທ່ານພຣະອານົນທ໌ຄອງຜ້າອັນຕະຣະວາສົກ ຖືບາຕແລະຈີວອຣ ເຂົ້າໄປບິນທະບາຕໃນນະຄອຣສາວັຕຖີ ກັບຈາກບິນທະບາຕພາຍຫລັງສັນພັຕຕາຫາຣສຳເຣັຈແລ້ວ ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຖວາຍອະພິວາທແລ້ວນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄດັ່ງນີ້ວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ສັງຄະຣະວະພຣາມນ໌ອາສັຍຢູ່ໃນນະຄອຣສາວັຕຖີ ເຂົາມີລັທທິທີ່ເຊື່ອຖືຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ປາຖນາຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ຖືກາຣລົງອາບນ້ຳຊຳຣະຮ່າງກາຍທັງເວລາແລງແລະເວລາເຊົ້າເປັນປະຈຳ ຂໍພຣະອົງຄ໌ປະທານໂອກາສ ຂໍພຣະຜູ້ມີພຣະພາຄໂປດອະນຸເຄາະສະເດັຈເຂົ້າໄປຫາສັງຄະຣະວະພຣາມນ໌ເຖິງທີ່ຢູ່ດ້ວຍເຖີດ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ພຣະຜູ້ມີພຣະພາຄຊົງຮັບນິມົນດ້ວຍດຸສະນີພາບ. ຄັັນເວລາເຊົ້າ ພຣະຜູ້ມີພຣະພາຄຊົງຄອງຜ້າອັນຕະຣະວາສົກ ຖືບາຕແລະຈີວອຣສະເດັຈເຂົ້າໄປຫາສັງຄະຣະວະພຣາມນ໌ເຖິງທີ່ຢູ່ ແລ້ວປະທັບນັ່ງເທິງອາສະນະທີ່ປູລາດໄວ້ແລ້ວ. ລຳດັບນັ້ນ ສັງຄະຣະວະພຣາມນ໌ເຂົ້າໄປຫາພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ໄດ້ສົນທະນາປຣາສັຍພໍໃຫ້ເປັນທີ່ບັນເທິງໃຈ ພໍໃຫ້ຣະນຶກເຖິງກັນໄປແລ້ວ ກໍນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄຕຣັສຖາມສັງຄະຣະວະພຣາມນ໌ວ່າ: ພຣາມນ໌! ເຂົາກ່າວກັນວ່າ ທ່ານໄດ້ຊື່ວ່າຖືຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ປາຖນາຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ຖືກາຣລົງອາບນ້ຳຊຳຣະຮ່າງກາຍທັງເວລາແລງແລະເວລາເຊົ້າເປັນປະຈຳຈິງຫລື? ຈິງຢ່າງນັ້ນ ພຣະໂຄດົມຜູ້ຈະເຣີນ. ພຣາມນ໌! ທ່ານມອງເຫັນອຳນາຈປະໂຍຊນ໌ອັນໃດ ຈຶ່ງໄດ້ຊື່ວ່າ ມີລັທທິຖືຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ປາຖນາຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ຖືກາຣລົງອາບນ້ຳຊຳຣະຮ່າງກາຍທັງເວລາແລງແລະເວລາເຊົ້າເປັນປະຈຳຢ່າງນັ້ນ? ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ! ບາບກັມໃດທີ່ຂ້ານ້ອຍກະທຳໃນເວລາກາງເວັນ ຂ້ານ້ອຍກໍລອຍບາບກັມນັ້ນດ້ວຍກາຣອາບນ້ຳໃນເວລາແລງ; ບາບກັມໃດທີ່ຂ້ານ້ອຍກະທຳໃນເວລາກາງຄືນ ຂ້ານ້ອຍກໍລອຍບາບກັມນັ້ນດ້ວຍກາຣອາບນ້ຳໃນເວລາເຊົ້າ. ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ! ຂ້ານ້ອຍມອງເຫັນອຳນາຈປະໂຍຊນ໌ນີ້ແລ ຈຶ່ງໄດ້ຊື່ວ່າມີລັທທິຖືຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ປາຖນາຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ຖືກາຣລົງອາບນ້ຳຊຳຣະຮ່າງກາຍທັງເວລາແລງແລະເວລາເຊົ້າເປັນປະຈຳ. ພຣາມນ໌! ບຸຄຄົລຜູ້ເຖິງເວທທັງຫລາຍນັ້ນຍ່ອມອາບໃນສາຍນ້ຳຄືທັມຂອງສັປບຸຣຸສທັງຫລາຍ ເຊິ່ງມີທ່າຄືສີລບໍ່ຂຸ່ນມົວ ອັນສັປບຸຣຸສທັງຫລາຍສັນລະເສີນແລ້ວ ເປັນຜູ້ມີໂຕບໍ່ປຽກຊຸ່ມ ຍ່ອມຂ້າມເຖິງຝັ່ງໄດ້. ເມື່ອພຣະຜູ້ມີພຣະພາຄຕຣັສຢ່າງນີ້ແລ້ວ ສັງຄະຣະວະພຣາມນ໌ໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ, ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ ພຣະອົງຄ໌ຊົງປະກາສທັມໂດຍອະເນກປະຣິຍາຍ ປຽບເໝືອນຫງາຍຂອງທີ່ຂວ້ຳ ເປີດຂອງທີ່ປິດ ບອກທາງແກ່ຄົນຫລົງທາງ ຫລືສ່ອງປະທີປໄວ້ໃນທີ່ມືດ ດ້ວຍຫວັງວ່າ ຄົນມີຈັກຂຸຈັກເຫັນຣູປໄດ້ ສັນນັ້ນ. ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ! ຂ້ານ້ອຍຂໍເຖິງພຣະຜູ້ມີພຣະພາຄ ພຣະທັມ ແລະພຣະພິກຂຸສົງຄ໌ວ່າ ເປັນສະຣະນະ ຂໍພຣະອົງຄ໌ໂປດຊົງຈຳຂ້ານ້ອຍໄວ້ວ່າ ເປັນອຸປາສົກ ຜູ້ເຖິງສະຣະນະຕລອດຊີວິຕ ຕັ້ງແຕ່ວັນນີ້ເປັນຕົ້ນໄປ. ສັງຍຸຕຕະນິກາຍ ສະຄາຖະວັຄ ໑໕/໒໒໑-໒໒໓/໗໑໙-໗໒໓ Previous Next

ABOUT PAGE We have many Dhamma texts for you to share with your friends or family. Dhamma Photos are free to download. The best of gifts is the gift of the teaching. The best sort of kindly speech is to teach the Dhamma again and again to someone who is engaged and who actively listens. The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom. The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one. This is called the power of inclusiveness. The Buddha's words Kaccānagottasutta SN 12.15 https://suttacentral.net/sn12.15 Time Flies By At Savatthi. Standing to one side, that devatā recited this verse in the presence of the Blessed One: “Time flies by, the nights swiftly pass; The stages of life successively desert us. Seeing clearly this danger in death, One should do deeds of merit that bring happiness.” The Blessed One: “Time flies by, the nights swiftly pass; The stages of life successively desert us. Seeing clearly this danger in death, A seeker of peace should drop the world’s bait.” Accentisutta SN 1.4 ສັງຂາຣທັງຫລາຍບໍ່ທ່ຽງ “ສັງຂາຣທັງຫລາຍບໍ່ທ່ຽງໜໍ ມີຄວາມເກີດຂຶ້ນ ແລະເສື່ອມໄປເປັນທັມມະດາ ເກີດຂຶ້ນແລ້ວກໍດັບໄປ ກາຣເຂົ້າໄປຣະງັບສັງຂາຣເຫລົ່ານັ້ນໄດ້ເປັນຄວາມສຸຂ.” Oh! Conditions are impermanent, their nature is to rise and fall; having arisen, they cease; their stilling is true bliss.” ທີຄະນິກາຍ ມະຫາວັຄ ໑໐/໑໔໓/໑໘໖ Mahāsudassanasutta DN 17 ພູມຂອງອະສັປບຸຣຸສ ແລະພູມຂອງສັປບຸຣຸສ ພິກຂຸທັງຫລາຍ! ເຮົາຈັກສະແດງພູມຂອງອະສັປບຸຣຸສ ແລະສັປບຸຣຸສ ແກ່ພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ... ພິກຂຸທັງຫລາຍ! ພູມຂອງອະສັປບຸຣຸສເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສຍ່ອມເປັນຄົນອະກະຕັນຍູອະກະຕະເວທີ ກໍຄວາມເປັນຄົນອະກະຕັນຍູອະກະຕະເວທີນີ້ ອະສັປບຸຣຸສທັງຫລາຍສັນລະເສີນ. ພິກຂຸທັງຫລາຍ! ຄວາມເປັນຄົນອະກະຕັນຍູອະກະຕະເວທີນີ້ ເປັນພູມຂອງອະສັປບຸຣຸສທັງສິ້ນ. ພິກຂຸທັງຫລາຍ! ສ່ວນສັປບຸຣຸສຍ່ອມເປັນຄົນກະຕັນຍູກະຕະເວທີ ກໍຄວາມກະຕັນຍູກະຕະເວທີນີ້ ສັປບຸຣຸສທັງຫລາຍສັນລະເສີນ. ພິກຂຸທັງຫລາຍ! ຄວາມເປັນຄົນກະຕັນຍູກະຕະເວທີນີ້ ເປັນພູມຂອງສັປບຸຣຸສ. ອັງຄຸຕຕະຣະນິກາຍ ເອກ-ທຸກ-ຕິກະນິບາຕ ໒໐/໕໔/໒໗໗ Unprincipled “At a time when kings are unprincipled, royal officials become unprincipled. When royal officials are unprincipled, brahmins and householders become unprincipled. When brahmins and householders are unprincipled, the people of town and country become unprincipled. When the people of town and country are unprincipled, the courses of the moon and sun become erratic. … the courses of the stars and constellations … the days and nights … the months and fortnights … the seasons and years become erratic. … the blowing of the winds becomes erratic and chaotic. … the deities are angered. … the heavens don’t provide enough rain. … the crops ripen erratically. When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly. At a time when kings are principled, royal officials become principled. … brahmins and householders … people of town and country become principled. When the people of town and country are principled, the courses of the sun and moon become regular. … the stars and constellations … the days and nights … the months and fortnights … the seasons and years become regular. … the blowing of the winds becomes regular and orderly. … the deities are not angered … … the heavens provide plenty of rain. When the heavens provide plenty of rain, the crops ripen well. When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy. When cattle ford a river, if the bull goes off course, they all go off course, because their leader is off course. So it is for humans: when the one agreed on as chief behaves badly, what do you expect the rest to do? The whole country sleeps badly, when the king is unprincipled. When cattle ford a river, if the bull goes straight, they all go straight, because their leader is straight. So it is for humans: when the one agreed on as chief does the right thing, what do you expect the rest to do? The whole country sleeps happily, when the king is just.” The Buddha’s words Translated by Bhikkhu Sujato https://suttacentral.net/an4.70 ວ່າດ້ວຍພູຜາຫິນ... "ພູຜາຫິນລ້ວນ ເປັນແທ່ງທຶບຍ່ອມບໍ່ຫວັ່ນໄຫວເພາະລົມສັນໃດ, ບັນດິຕທັງຫລາຍຍ່ອມບໍ່ຫວັ່ນໄຫວເພາະນິນທາ ແລະສັນລະເສີນ ສັນນັ້ນ." ຂຸທທະກະນິກາຍ ໒໕/໑໘/໑໖ ຄວາມໂລພ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ຄັ້ງນັ້ນແລ ພຣະເຈົ້າປະເສນທິໂກສົລສະເດັດເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຄັນແລ້ວ ຊົງກຣາບອະພິວາທພຣະຜູ້ມີພຣະພາຄ ແລ້ວປະທັບນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ພຣະເຈົ້າປະເສນທິໂກສົລປະທັບນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງແລ້ວ ໄດ້ທູນຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ມີທັມຈັກຢ່າງໜໍ ເມື່ອເກີດຂຶ້ນພາຍໃນບຸຣຸສ ຍ່ອມເກີດຂຶ້ນເພື່ອຄວາມບໍ່ເປັນປະໂຫຍດ ເພື່ອຄວາມທຸກຂ໌ ເພື່ອຄວາມຢູ່ບໍ່ຜາສຸກ. ມະຫາຣາຊ! ທັມ ໓ ຢ່າງແລ ເມື່ອເກີດຂຶ້ນພາຍໃນບຸຣຸສ ຍ່ອມເກີດຂຶ້ນເພື່ອຄວາມບໍ່ເປັນປະໂຫຍດ(ອະຫິຕາຍະ) ເພື່ອຄວາມທຸກຂ໌(ທຸກຂາຍະ) ເພື່ອຄວາມຢູ່ບໍ່ຜາສຸກ(ອະຜາສຸວິຫາຣາຍະ). ທັມ ໓ ຢ່າງເປັນຢ່າງໃດ? ມະຫາຣາຊ! ໂລພະ ເມື່ອເກີດຂຶ້ນພາຍໃນບຸຣຸສ ຍ່ອມເກີດຂຶ້ນເພື່ອຄວາມບໍ່ເປັນປະໂຫຍດ ເພື່ອຄວາມທຸກຂ໌ ເພື່ອຄວາມຢູ່ບໍ່ຜາສຸກ. ມະຫາຣາຊ! ໂທສະ ເມື່ອເກີດຂຶ້ນພາຍໃນບຸຣຸສ ຍ່ອມເກີດຂຶ້ນເພື່ອຄວາມບໍ່ເປັນປະໂຫຍດ ເພື່ອຄວາມທຸກຂ໌ ເພື່ອຄວາມຢູ່ບໍ່ຜາສຸກ. ມະຫາຣາຊ! ໂມຫະ ເມື່ອເກີດຂຶ້ນພາຍໃນບຸຣຸສ ຍ່ອມເກີດຂຶ້ນເພື່ອຄວາມບໍ່ເປັນປະໂຫຍດ ເພື່ອຄວາມທຸກຂ໌ ເພື່ອຄວາມຢູ່ບໍ່ຜາສຸກ. ມະຫາຣາຊ! ທັມ ໓ ຢ່າງນີ້ແລ ເມື່ອເກີດຂຶ້ນພາຍໃນບຸຣຸສ ຍ່ອມເກີດຂຶ້ນເພື່ອຄວາມບໍ່ເປັນປະໂຫຍດ ເພື່ອຄວາມທຸກຂ໌ ເພື່ອຄວາມຢູ່ບໍ່ຜາສຸກ. ໂລພະ ໂທສະ ໂມຫະ ທີ່ເກີດຂຶ້ນໃນຕົນຍ່ອມບຽດບຽນບຸຄຄົລຜູ້ໃຈບາບ ເໝືອນຜົລຂອງຕົນຍ່ອມບຽດບຽນຕົ້ນໄຜ່(ຕະຈະສາຣັງວະ) ສັນນັ້ນ. ສັງຍຸຕຕະນິກາຍ ສະຄາຖະວັຄ ໑໕/໘໘-໘໙/໓໒໘-໓໓໐ With the Good On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Then one devatā, standing to one side, recited this verse in the presence of the Blessed One: “One should associate only with the good; With the good one should foster intimacy. Having learnt the true Dhamma of the good, One becomes better, never worse.” Then five other devatās in turn recited their verses in the presence of the Blessed One: “One should associate only with the good; With the good one should foster intimacy. Having learnt the true Dhamma of the good, Wisdom is gained, but not from another.” “One should associate only with the good; With the good one should foster intimacy. Having learnt the true Dhamma of the good, One does not sorrow in the midst of sorrow.” “One should associate only with the good; With the good one should foster intimacy. Having learnt the true Dhamma of the good, One shines amidst one’s relations.” “One should associate only with the good; With the good one should foster intimacy. Having learnt the true Dhamma of the good, Beings fare on to a good destination.” “One should associate only with the good; With the good one should foster intimacy. Having learnt the true Dhamma of the good, Beings abide comfortably.” Then another devatā said to the Blessed One: “Which one, Blessed One, has spoken well?” “You have all spoken well in a way. But listen to me too: “One should associate only with the good; With the good one should foster intimacy. Having learnt the true Dhamma of the good, One is released from all suffering.” This is what the Blessed One said. Elated, those devatās paid homage to the Blessed One and, keeping him on the right, they disappeared right there. Sabbhisutta SN 1.31 https://suttacentral.net/sn1.31 The Buddha's words About suffering ຜູ້ປະຕິບັດຊອບຕໍ່ມາຣດາ ບິດາ ຍ່ອມໄດ້ບຸນຫລາຍ ຄັ້ງນັ້ນ ມາຕຸໂປສະກະພຣາມເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ສົນທະນາປາໄສກັບພຣະຜູ້ມີພຣະພາຄ ຄັນຜ່ານການປາໄສພໍໃຫ້ຣະນຶກເຖິງກັນແລ້ວ ກໍນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ມາຕຸໂປສະກະພຣາມນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງແລ້ວ ໄດ້ກຣາບທູນພຣະຜູ້ມີພຣະພາຄວ່າ: ທ່ານພຣະໂຄດົມຜູ້ຈະເຣີນ ຂ້ານ້ອຍສະແຫວງຫາອາຫາຣໂດຍຊອບແລ້ວ ລ້ຽງມາຣດາແລະບິດາ ຂ້ານ້ອຍກະທຳເຊັ່ນນີ້ ຊື່ວ່າ ກະທຳກິຈທີ່ຄວນທຳຫລືບໍ່ໜໍ? ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ ຊອບຢ່າງຍິ່ງ ພຣາມ ທ່ານກະທຳດັ່ງນີ້ ຊື່ວ່າ ກະທຳກິຈທີ່ຄວນທຳແລ້ວ ດ້ວຍວ່າ ຜູ້ໃດສະແຫວງຫາພິກສາໂດຍຊອບແລ້ວ ລ້ຽງມາຣດາແລະບິດາ ຜູ້ນັ້ນຍ່ອມໄດ້ບຸນຫລາຍ. ພຣະຜູ້ມີພຣະພາຄຜູ້ສຸຄົຕສາສດາ ຄັນໄດ້ຕຣັສໄວຍາກອຣພາສິຕນີ້ແລ້ວ ຈຶ່ງໄດ້ຕຣັສຄາຖາປະພັນຕໍ່ໄປອີກວ່າ: ບຸກຄົນໃດລ້ຽງມາຣດາແລະບິດາໂດຍຊອບ ເພາະການບໍາຣຸງມາຣດາແລະບິດານັ້ນແລ ບັນດິຕຍ່ອມສັນລະເສີນບຸກຄົນນັ້ນໃນໂລກນີ້ແລ ບຸກຄົນນັ້ນລະໂລກນີ້ໄປແລ້ວ ຍ່ອມບັນເທີງໃນສະຫວັນ. ເມື່ອພຣະຜູ້ມີພຣະພາຄຕຣັສຢ່າງນີ້ແລ້ວ ມາຕຸໂປສະກະພຣາມໄດ້ກຣາບທູນພຣະຜູ້ມີພຣະພາຄວ່າ ທ່ານພຣະໂຄດົມ ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ, ທ່ານພຣະໂຄດົມ ພາສິຕຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ ພຣະອົງຄ໌ຊົງປະກາສທັມໂດຍອະເນກປະຣິຍາຍ ປຽບເໝືອນຫງາຍຂອງທີ່ຄວ່ຳ ເປີດຂອງທີ່ປິດ ບອກທາງແກ່ຄົນຫລົງທາງ ຫລືສ່ອງປະທີບໄວ້ໃນທີ່ມືດ ດ້ວຍຫວັງວ່າຄົນມີຈັກຂຸຈັກເຫັນຣູປໄດ້ ສັນນັ້ນ. ຂ້າແຕ່ທ່ານພຣະໂຄດົມ ຂ້ານ້ອຍຂໍເຖິງພຣະຜູ້ມີພຣະພາຄກັບທັງພຣະທັມ ແລະພຣະພິກຂຸສົງຄ໌ເປັນສະຣະນະ ຂໍພຣະອົງຄ໌ຈົ່ງຊົງຈຳຂ້ານ້ອຍວ່າ ເປັນອຸປາສົກຜູ້ເຂົ້າເຖິງສະຣະນະຕະຫລອດຊີວິດ ຕັ້ງແຕ່ວັນນີ້ເປັນຕົ້ນໄປ. ສຸຕຕັນຕະປິດົກ ສັງຍຸຕຕະນິກາຍ ສະຄາຖະວັຄ ໑໕/໒໒໐/໗໑໓ The Fragrance that can against the Wind Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?” “There is, Ānanda, such a kind of fragrance.” “So what, sir, is that kind of fragrance?” “It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. Ascetics and brahmins everywhere praise them for these good qualities. And even the deities praise them. This is the kind of fragrance that spreads with the wind, and against it, and both. The fragrance of flowers doesn’t spread against the wind, nor sandalwood, pinwheel flowers, or jasmine; but the fragrance of the good spreads against the wind; a good person’s virtue spreads in every direction.” The Buddha’s words https://suttacentral.net/an3.7 About wrong view The Buddha's words

< Back ສັຕທັງຫລາຍປະພຶຕຊອບໃນເວລາໃດ ເວລານັ້ນຊື່ວ່າ ເປັນເຣີກດີ... The Buddha's words Jun 7, 2025 ພິກຂຸທັງຫລາຍ! ສັຕເຫລົ່າໃດປະພຶຕກາຍສຸຈະຣິຕ ປະພຶຕວະຈີສຸຈະຣິຕ ປະພຶຕມະໂນສຸຈະຣິຕ ໃນເວລາເຊົ້າ ເວລາເຊົ້າກໍເປັນເວລາເຊົ້າທີ່ດີຂອງສັຕເຫລົ່ານັ້ນ. ພິກຂຸທັງຫລາຍ! ສັຕເຫລົ່າໃດປະພຶຕກາຍສຸຈະຣິຕ ປະພຶຕວະຈີສຸຈະຣິຕ ປະພຶຕມະໂນສຸຈະຣິຕ ໃນເວລາທ່ຽງ ເວລາທ່ຽງກໍເປັນເວລາທ່ຽງທີ່ດີຂອງສັຕເຫລົ່ານັ້ນ. ພິກຂຸທັງຫລາຍ! ສັຕເຫລົ່າໃດປະພຶຕກາຍສຸຈະຣິຕ ປະພຶຕວະຈີສຸຈະຣິຕ ປະພຶຕມະໂນສຸຈະຣິຕ ໃນເວລາແລງ ເວລາແລງກໍເປັນເວລາແລງທີ່ດີຂອງສັຕເຫລົ່ານັ້ນ. ສັຕທັງຫລາຍປະພຶຕຊອບໃນເວລາໃດ ເວລານັ້ນຊື່ວ່າ ເປັນເຣີກດີ ມຸງຄຸລດີ ສະວ່າງດີ ຮຸ່ງດີ ຂະນະດີ ຍາມດີ ແລະບູຊາດີໃນພຣົມມະຈາຣີບຸຄຄົລທັງຫລາຍ. ກາຍະກັມເປັນສ່ວນເບື້ອງຂວາ ຄວາມປາຖນາຂອງເຂົາເປັນສ່ວນເບື້ອງຂວາ ສັຕທັງຫລາຍກະທຳກັມອັນເປັນສ່ວນເບື້ອງຂວາແລ້ວ ຍ່ອມໄດ້ຜົລປະໂຍຊນ໌ອັນເປັນສ່ວນເບື້ອງຂວາ ທ່ານເຫລົ່ານັ້ນໄດ້ປະໂຍຊນ໌ແລ້ວ ຍ່ອມໄດ້ຮັບຄວາມສຸຂ ຍ່ອມງອກງາມໃນພຸທທະສາສນາ ຍ່ອມບໍ່ມີໂຣຄ ເຖິງຄວາມສຸຂພ້ອມດ້ວຍຍາຕທັງມວນ. ອັງຄຸຕຕະຣະນິກາຍ ເອກະ-ທຸກ-ຕິກະນິບາຕ ໒໐/໒໘໕-໒໘໖/໕໙໕ Previous Next

ອ່ານພຣະສູຕ ''ພິກຂຸທັງຫລາຍ ເຮົາສັນລະເສີນກາຣປະຕິບັຕຊອບຂອງບຸຄຄົລ ໒ ຈໍາພວກຄື ຄະຣືຫັສຖ໌ຫລືບັນພະຊິຕ. ພິກຂຸທັງຫລາຍ ຄະຣືຫັສຖ໌ຫລືບັນພະຊິຕປະຕິບັຕຊອບແລ້ວ ຍ່ອມຍັງກຸສົລທັມທີ່ນຳອອກໃຫ້ສຳເຣັຈໄດ້ ເພາະກາຣປະຕິບັຕຊອບເປັນເຫຕ.'' read more ພຣະສູຕຕ່າງໆ Jun 7, 2025 ສັຕທັງຫລາຍປະພຶຕຊອບໃນເວລາໃດ ເວລານັ້ນຊື່ວ່າ ເປັນເຣີກດີ... ພິກຂຸທັງຫລາຍ! ສັຕເຫລົ່າໃດປະພຶຕກາຍສຸຈະຣິຕ ປະພຶຕວະຈີສຸຈະຣິຕ ປະພຶຕມະໂນສຸຈະຣິຕ ໃນເວລາເຊົ້າ ເວລາເຊົ້າກໍເປັນເວລາເຊົ້າທີ່ດີຂອງສັຕເຫລົ່ານັ້ນ. Read More Jun 8, 2025 ກາຣບູຊາພຣົມແຕ່ບໍ່ເຄີຍຮູ້ເຣື່ອງຂອງພຣົມ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ເຂຕພຣະນະຄອຣສາວັຕຖີ Read More Jun 8, 2025 ມຸງຄຸລໃນພຸທທະສາສນາ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ໃກ້ພຣະນະຄອຣສາວັຕຖີ ຄັ້ງນັ້ນແລ ເທວະດາອົງຄ໌ໜຶ່ງ ເມື່ອປະຖົມຍາມລ່ວງໄປ ມີຣັສມີອັນງົດງາມຢ່າງຍິ່ງ ກະທຳພຣະວິຫາຣເຊຕະວັນທັງສິ້ນໃຫ້ສວ່າງສະໄຫວ ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຖວາຍບັງຄົມແລ້ວຢືນຢູ່ໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄດ້ວຍຄາຖາວ່າ: Read More Jun 8, 2025 ຄວາມບໍຣິສຸທຍ່ອມບໍ່ມີເພາະນ້ຳ ແຕ່ສັຈຈະແລະທັມຕ່າງຫາກທີ່ກະທຳໃຫ້ບໍຣິສຸທໄດ້ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ຄະຍາສີສະປະເທສ ໃກ້ໝູ່ບ້ານຄະຍາ ກໍໃນສມັຍນັ້ນ ພວກຊະດິນຈຳນວນຫລາຍພາກັນຜຸດຂຶ້ນ ມຸດລົງ ຜຸດຂຶ້ນແລະມຸດລົງໃນນ້ຳ ຣົດນ້ຳແດ່ ບູຊາໄຟແດ່ ໃນແມ່ນ້ຳຄະຍາ ໃນທ່າມກາງຫິມະຕົກກະໜ່ຳຕລອດ ໗ ວັນ ໃນຣາຕຣີແຫ່ງຄວາມເໜັບໜາວ ດ້ວຍຄິດວ່າ ຄວາມບໍຣິສຸທຍ່ອມມີໄດ້ດ້ວຍວິທີນີ້. Read More Jun 8, 2023 ຄວາມບໍຣິສຸທຍ່ອມບໍ່ມີເພາະນ້ຳ ທີ່ນະຄອຣສາວັຕຖີ. ສມັຍນັ້ນ ສັງຄະຣະວະພຣາມນ໌ອາສັຍຢູ່ໃນນະຄອຣສາວັຕຖີ ມີລັທທິທີ່ເຊື່ອຖືຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ປາຖນາຄວາມບໍຣິສຸທດ້ວຍນ້ຳ ຖືກາຣລົງອາບນ້ຳຊຳຣະຮ່າງກາຍທັງເວລາແລງແລະເວລາເຊົ້າເປັນປະຈຳ. Read More Jun 5, 2025 ນັນທະກະມະຫາອະມາຕຍ໌ຕ້ອງກາຣອາບນ້ຳພາຍໃນ ຄືຄວາມເຫລື້ອມໃສໃນພຣະຜູ້ມີພຣະພາຄ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ກູຕາຄາຣະສາລາ ໃນປ່າມະຫາວັນ ໃກ້ເມືອງເວສາລີ. ຄັ້ງນັ້ນ ມະຫາອະມາຕຍ໌ຂອງເຈົ້າລິຈສະວີຊື່ ນັນທະກະ ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຖວາຍບັງຄົມພຣະຜູ້ມີພຣະພາຄແລ້ວ ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສກັບມະຫາອະມາຕຍ໌ຂອງເຈົ້າລິຈສະວີຊື່ນັນທະກະວ່າ: Read More