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

The Buddha’s words AbhisandasuttaAN 8.39 https://suttacentral.net/an8.39 “Bhikkhus, there are these eight streams of merit, streams of the wholesome, nutriments of happiness—heavenly, ripening in happiness, conducive to heaven—that lead to what is wished for, desired, and agreeable, to one’s welfare and happiness. What eight? (1) “Here, a noble disciple has gone for refuge to the Buddha. This is the first stream of merit, stream of the wholesome, nutriment of happiness—heavenly, ripening in happiness, conducive to heaven—that leads to what is wished for, desired, and agreeable, to one’s welfare and happiness. (2) “Again, a noble disciple has gone for refuge to the Dhamma. This is the second stream of merit, stream of the wholesome, nutriment of happiness—heavenly, ripening in happiness, conducive to heaven—that leads to what is wished for, desired, and agreeable, to one’s welfare and happiness. (3) “Again, a noble disciple has gone for refuge to the Saṅgha. This is the third stream of merit, stream of the wholesome, nutriment of happiness—heavenly, ripening in happiness, conducive to heaven—that leads to what is wished for, desired, and agreeable, to one’s welfare and happiness. “There are, bhikkhus, these five gifts, great gifts, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. What five? (4) “Here, a noble disciple, having abandoned the destruction of life, abstains from the destruction of life. By abstaining from the destruction of life, the noble disciple gives to an immeasurable number of beings freedom from fear, enmity, and affliction. He himself in turn enjoys immeasurable freedom from fear, enmity, and affliction. This is the first gift, a great gift, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. This is the fourth stream of merit, stream of the wholesome, nutriment of happiness—heavenly, ripening in happiness, conducive to heaven—that leads to what is wished for, desired, and agreeable, to one’s welfare and happiness. (5)–(8) “Again, a noble disciple, having abandoned the taking of what is not given, abstains from taking what is not given … abstains from sexual misconduct … abstains from false speech … abstains from liquor, wine, and intoxicants, the basis for heedlessness. By abstaining from liquor, wine, and intoxicants, the basis for heedlessness, the noble disciple gives to an immeasurable number of beings freedom from fear, enmity, and affliction. He himself in turn enjoys immeasurable freedom from fear, enmity, and affliction. This is the fifth gift, a great gift, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. This is the eighth stream of merit, stream of the wholesome, nutriment of happiness—heavenly, ripening in happiness, conducive to heaven—that leads to what is wished for, desired, and agreeable, to one’s welfare and happiness. “These, bhikkhus, are the eight streams of merit, streams of the wholesome, nutriments of happiness—heavenly, ripening in happiness, conducive to heaven—that lead to what is wished for, desired, and agreeable, to one’s welfare and happiness.”

The Buddha's words Paṭhamasaṁvāsasutta AN 4.53 https://suttacentral.net/an4.53 Photo by form PxHere On one occasion the Blessed One was traveling along the highway between Madhurā and Verañjā. A number of male and female householders were also traveling along the same highway. Then the Blessed One left the highway and sat down at the foot of a tree. The male and female householders saw the Blessed One sitting there and approached him, paid homage to him, and sat down to one side. The Blessed One then said to them: “Householders, there are these four ways of living together. What four? A wretch lives together with a wretch; A wretch lives together with a female deva; A deva lives together with a wretch; A deva lives together with a female deva. (1) “And how, householders, does a wretch live together with a wretch? Here, the husband is one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness; he is immoral, of bad character; he dwells at home with a heart obsessed by the stain of miserliness; he insults and reviles ascetics and brahmins. And his wife is also one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness; she is immoral, of bad character; she dwells at home with a heart obsessed by the stain of miserliness; she insults and reviles ascetics and brahmins. It is in such a way that a wretch lives together with a wretch. (2) “And how does a wretch live together with a female deva? Here, the husband is one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness; he is immoral, of bad character; he dwells at home with a heart obsessed by the stain of miserliness; he insults and reviles ascetics and brahmins. But his wife is one who abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness; she is virtuous, of good character; she dwells at home with a heart free from the stain of miserliness; she does not insult or revile ascetics and brahmins. It is in such a way that a wretch lives together with a female deva. (3) “And how does a deva live together with a wretch? Here, the husband is one who abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness; he is virtuous, of good character; he dwells at home with a heart free from the stain of miserliness; he does not insult or revile ascetics and brahmins. But his wife is one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness; she is immoral, of bad character; she dwells at home with a heart obsessed by the stain of miserliness; she insults and reviles ascetics and brahmins. It is in such a way that a deva lives together with a wretch. (4) “And how does a deva live together with a female deva? Here, the husband is one who abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness; he is virtuous, of good character; he dwells at home with a heart free from the stain of miserliness; he does not insult or revile ascetics and brahmins. And his wife is also one who abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness; she is virtuous, of good character; she dwells at home with a heart free from the stain of miserliness; she does not insult or revile ascetics and brahmins. It is in such a way that a deva lives together with a female deva. “These are the four ways of living together.” When both are immoral, miserly and abusive, husband and wife live together as wretches. The husband is immoral, miserly and abusive, but his wife is virtuous, charitable, generous. She is a female deva living with a wretched husband. The husband is virtuous, charitable, generous, but his wife is immoral, miserly and abusive. She is a wretch living with a deva husband. Both husband and wife are endowed with faith, charitable and self-controlled, living their lives righteously, addressing each other with pleasant words. Then many benefits accrue to them and they dwell at ease. Their enemies are saddened when both are the same in virtue. Having practiced the Dhamma here, the same in virtuous behavior and observances, delighting after death in a deva world, they rejoice, enjoying sensual pleasures.

The Buddha's words ສັງຍຸຕຕະນິກາຍ ສະລາຍະຕະນະວັຄ ໑໘/໓໑໔/໕໘໙ Photo by Tijs van Leur on Unsplash ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເວລຸວັນ ກລັນທະກະນິວາປະສະຖານ ໃກ້ພຣະນະຄອຣຣາຊະຄຶ ຄັ້ງນັ້ນແລ ນາຍບ້ານນັກເຕັ້ນລຳນາມວ່າ ຕາລະບຸຕ ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ອະພິວາທແລ້ວນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ທູລຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ຂ້ານ້ອຍເຄີຍໄດ້ຍິນຄຳຂອງນັກເຕັ້ນລຳຜູ້ເປັນອາຈາຣຍ໌ແລະປາຈາຣຍ໌ກ່ອນໆກ່າວວ່າ ນັກເຕັ້ນລຳຄົນໃດເຮັດໃຫ້ຄົນຫົວ ຣື່ນເຣິງ ດ້ວຍຄຳຈິງແດ່ ດ້ວຍຄຳບໍ່ຈິງແດ່ ໃນທ່າມກາງສະຖານເຕັ້ນລຳ ໃນທ່າມກາງມະຫໍຣະສົພ ຜູ້ນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງຄວາມເປັນສະຫາຍແຫ່ງເທວະດາຊື່ປະຫາສະ ໃນຂໍ້ນີ້ພຣະຜູ້ມີພຣະພາຄຊົງຕຣັສຢ່າງໃດ? ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ: ຢ່າເລີຍຄາມະນິ ຂໍພັກຂໍ້ນີ້ໄວ້ເສຍເຖີດ ທ່ານຢ່າຖາມຂໍ້ນີ້ກັບເຮົາເລີຍ. ແມ່ນແຕ່ຄັ້ງທີ ໒ ນາຍບ້ານນັກເຕັ້ນລຳນາມວ່າ ຕາລະບຸຕ ກໍໄດ້ທູລຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ຂ້ານ້ອຍເຄີຍໄດ້ຍິນຄຳຂອງນັກເຕັ້ນລຳຜູ້ເປັນອາຈາຣຍ໌ແລະປາຈາຣຍ໌ກ່ອນໆກ່າວວ່າ ນັກເຕັ້ນລຳຄົນໃດເຮັດໃຫ້ຄົນຫົວ ຣື່ນເຣິງ ດ້ວຍຄຳຈິງແດ່ ດ້ວຍຄຳບໍ່ຈິງແດ່ ໃນທ່າມກາງສະຖານເຕັ້ນລຳ ໃນທ່າມກາງມະຫໍຣະສົພ ຜູ້ນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງຄວາມເປັນສະຫາຍແຫ່ງເທວະດາຊື່ປະຫາສະ ໃນຂໍ້ນີ້ພຣະຜູ້ມີພຣະພາຄຊົງຕຣັສຢ່າງໃດ? ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ: ຢ່າເລີຍຄາມະນິ ຂໍພັກຂໍ້ນີ້ໄວ້ເສຍເຖີດ ທ່ານຢ່າຖາມຂໍ້ນີ້ກັບເຮົາເລີຍ. ແມ່ນແຕ່ຄັ້ງທີ ໓ ນາຍບ້ານນັກເຕັ້ນລຳນາມວ່າ ຕາລະບຸຕ ກໍໄດ້ທູລຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ຂ້ານ້ອຍເຄີຍໄດ້ຍິນຄຳຂອງນັກເຕັ້ນລຳຜູ້ເປັນອາຈາຣຍ໌ແລະປາຈາຣຍ໌ກ່ອນໆກ່າວວ່າ ນັກເຕັ້ນລຳຄົນໃດເຮັດໃຫ້ຄົນຫົວ ຣື່ນເຣິງ ດ້ວຍຄຳຈິງແດ່ ດ້ວຍຄຳບໍ່ຈິງແດ່ ໃນທ່າມກາງສະຖານເຕັ້ນລຳ ໃນທ່າມກາງມະຫໍຣະສົພ ຜູ້ນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງຄວາມເປັນສະຫາຍແຫ່ງເທວະດາຊື່ປະຫາສະ ໃນຂໍ້ນີ້ພຣະຜູ້ມີພຣະພາຄຊົງຕຣັສຢ່າງໃດ? ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ: ຄາມະນິ! ເຮົາຫ້າມທ່ານບໍ່ໄດ້ແລ້ວວ່າ ຢ່າເລີຍ ຄາມະນິ ຂໍພັກຂໍ້ນີ້ໄວ້ເສຍເຖີດ ທ່ານຢ່າຖາມຂໍ້ນີ້ກັບເຮົາເລີຍ, ເຮົາຈັກພະຍາກອຣໃຫ້ທ່ານ. ຄາມະນິ! ເມື່ອກ່ອນສັຕທັງຫລາຍຍັງບໍ່ປາສະຈາກຣາຄະ ອັນກິເລສເຄື່ອງຜູກຄືຣາຄະຜູກໄວ້ ນັກເຕັ້ນລຳລວບລວມເຂົ້າໄວ້ເຊິ່ງທັມອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມກຳນັດ ໃນທ່າມກາງສະຖານເຕັ້ນລຳ ໃນທ່າມກາງມະຫໍຣະສົພແກ່ສັຕເຫລົ່ານັ້ນຫລາຍຍິ່ງຂຶ້ນ. ຄາມະນິ! ເມື່ອກ່ອນສັຕທັງຫລາຍຍັງບໍ່ປາສະຈາກໂທສະ ອັນກິເລສເຄື່ອງຜູກຄືໂທສະຜູກໄວ້ ນັກເຕັ້ນລຳລວບລວມເຂົ້າໄວ້ເຊິ່ງທັມອັນເປັນທີ່ຕັ້ງແຫ່ງໂທສະ ໃນທ່າມກາງສະຖານເຕັ້ນລຳ ໃນທ່າມກາງມະຫໍຣະສົພແກ່ສັຕເຫລົ່ານັ້ນຫລາຍຍິ່ງຂຶ້ນ. ຄາມະນິ! ເມື່ອກ່ອນສັຕທັງຫລາຍຍັງບໍ່ປາສະຈາກໂມຫະ ອັນກິເລສເຄື່ອງຜູກຄືໂມຫະຜູກໄວ້ ນັກເຕັ້ນລຳລວບລວມເຂົ້າໄວ້ເຊິ່ງທັມອັນເປັນທີ່ຕັ້ງແຫ່ງໂມຫະ ໃນທ່າມກາງສະຖານເຕັ້ນລຳ ໃນທ່າມກາງມະຫໍຣະສົພແກ່ສັຕເຫລົ່ານັ້ນຫລາຍຍິ່ງຂຶ້ນ ນັກເຕັ້ນລຳນັ້ນ ຕົນເອງກໍມົວເມົາປະມາທ ຕັ້ງຢູ່ໃນຄວາມປະມາທ ເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມບັງເກີດໃນນະຣົກຊື່ ປະຫາສະ. ອີກຢ່າງໜຶ່ງ ຖ້າເຂົາມີຄວາມເຫັນຢ່າງນີ້ວ່າ ນັກເຕັ້ນລຳຄົນໃດເຮັດໃຫ້ຄົນຫົວ ຣື່ນເຣິງ ດ້ວຍຄຳຈິງແດ່ ດ້ວຍຄຳບໍ່ຈິງແດ່ ໃນທ່າມກາງສະຖານເຕັ້ນລຳ ໃນທ່າມກາງມະຫໍຣະສົພ ຜູ້ນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງຄວາມເປັນສະຫາຍແຫ່ງເທວະດາຊື່ ປະຫາສະ ຄວາມເຫັນຂອງເຂົານັ້ນເປັນຄວາມເຫັນຜິດ. ຄາມະນິ! ເຮົາຍ່ອມກ່າວຄະຕິ ໒ ຢ່າງຄື ນະຣົກ ຫລືກຳເນີດດິຣັຈສານ ຢ່າງໃດຢ່າງໜຶ່ງຂອງບຸຄຄົລຜູ້ມີຄວາມເຫັນຜິດ. ເມື່ອພຣະຜູ້ມີພຣະພາຄຕຣັສຢ່າງນີ້ແລ້ວ ນາຍບ້ານນັກເຕັ້ນລຳ ນາມວ່າ ຕາລະບຸຕ ຮ້ອງໄຫ້ ສະອື້ນ ນ້ຳຕາໄຫລ. ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ: ຄາມະນິ! ເຮົາໄດ້ຫ້າມທ່ານແລ້ວບໍ່ແມ່ນຫລືວ່າ ຢ່າເລີຍ ຄາມະນິ ຂໍພັກຂໍ້ນີ້ເສຍເຖີດ ຢ່າຖາມຂໍ້ນີ້ກັບເຮົາເລີຍ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ຂ້ານ້ອຍບໍ່ໄດ້ຮ້ອງໄຫ້ເຖິງຂໍ້ທີ່ພຣະຜູ້ມີພຣະພາຄຕຣັສຢ່າງນີ້ກັບຂ້ານ້ອຍດອກ, ແຕ່ຂ້ານ້ອຍຖືກນັກເຕັ້ນລຳຜູ້ເປັນອາຈາຣຍ໌ແລະປາຈາຣຍ໌ກ່ອນໆຫລອກລວງໃຫ້ຫລົງສິ້ນກາລນານວ່າ ນັກເຕັ້ນລຳຄົນໃດເຮັດໃຫ້ຄົນຫົວ ຣື່ນເຣິງ ດ້ວຍຄຳຈິງແດ່ ດ້ວຍຄຳບໍ່ຈິງແດ່ ໃນທ່າມກາງສະຖານເຕັ້ນລຳ ໃນທ່າມກາງມະຫໍຣະສົພ ຜູ້ນັ້ນເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງຄວາມເປັນສະຫາຍແຫ່ງເທວະດາຊື່ ປະຫາສະ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ພຣະທັມມະເທສນາຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ພຣະທັມມະເທສນາຂອງພຣະອົງຄ໌ແຈ່ມແຈ້ງຫລາຍ. ພຣະຜູ້ມີພຣະພາຄຊົງປະກາສທັມໂດຍອະເນກປະຣິຍາຍ ປຽບເໝືອນຫງາຍຂອງທີ່ຂວ້ຳ ເປີດຂອງທີ່ປິດ ບອກທາງແກ່ຄົນຫລົງທາງ ຫລືຕາມປະທີບໄວ້ໃນທີ່ມືດ ດ້ວຍຫວັງວ່າ ຄົນມີຈັກຂຸຈັກເຫັນຣູປ ສັນນັ້ນ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ຂ້ານ້ອຍຂໍເຖິງພຣະຜູ້ມີພຣະພາຄ ກັບທັງພຣະທັມແລະພຣະພິກຂຸສົງຄ໌ວ່າ ເປັນສະຣະນະ ຂ້ານ້ອຍຂໍບັນພະຊາອຸປະສົມບົທໃນສຳນັກຂອງພຣະຜູ້ມີພຣະພາຄ. ທ່ານນະຕະຄາມະນິນາມວ່າ ຕາລະບຸຕໄດ້ບັນພະຊາ ໄດ້ອຸປະສົມບົທໃນສຳນັກຂອງພຣະຜູ້ມີພຣະພາຄແລ້ວ ທ່ານຕາລະບຸຕອຸປະສົມບົທແລ້ວບໍ່ນານ ຫລີກອອກຈາກໝູ່ ຢູ່ຜູ້ດຽວ ບໍ່ປະມາທ ມີຄວາມພຽນ ມີໃຈເດັດດ່ຽວຢູ່ ບໍ່ນານເທົ່າໃດກໍກະທຳໃຫ້ແຈ້ງເຊິ່ງທີ່ສຸດແຫ່ງພຣົມມະຈັນຍ໌ ອັນບໍ່ມີທັມອື່ນຍິ່ງກວ່າ ທີ່ກຸລະບຸຕທັງຫລາຍຜູ້ອອກຈາກເຮືອນບວຊເປັນບັນພະຊິຕໂດຍຊອບມີຄວາມຕ້ອງກາຣດ້ວຍປັນຍາອັນຍິ່ງເອງ ໃນປັຈຈຸບັນເຂົ້າເຖິງຢູ່ ຮູ້ຊັດວ່າ ຊາຕສິ້ນແລ້ວ ພຣົມມະຈັນຍ໌ຢູ່ຈົບແລ້ວ ກິຈທີ່ຄວນທຳໄດ້ທຳສຳເຣັຈແລ້ວ ກິຈອື່ນເພື່ອຄວາມເປັນຢ່າງນີ້ບໍ່ໄດ້ມີອີກ ກໍແລທ່ານພຣະຕາລະບຸຕໄດ້ເປັນພຣະອະຣະຫັນຕ໌ອົງຄ໌ໜຶ່ງໃນຈຳນວນພຣະອະຣະຫັນຕ໌ທັງຫລາຍ.

The Buddha's words Daṭṭhabbasutta SN 36.5 https://suttacentral.net/sn36.5 Photo by form PxHere “Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Pleasant feeling, bhikkhus, should be seen as painful; painful feeling should be seen as a dart; neither-painful-nor-pleasant feeling should be seen as impermanent. “When, bhikkhus, a bhikkhu has seen pleasant feeling as painful, painful feeling as a dart, and neither-painful-nor-pleasant feeling as impermanent, he is called a bhikkhu who sees rightly. He has cut off craving, severed the fetters, and by completely breaking through conceit, he has made an end to suffering.” One who has seen the pleasant as painful And the painful as a dart, Seen as impermanent the peaceful feeling Neither painful nor pleasant: He is a bhikkhu who sees rightly, One who fully understands feelings. Having fully understood feelings, He is taintless in this very life. Standing in Dhamma, with the body’s breakup The knowledge-master cannot be reckoned.

The Buddha's words ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໓໒໒-໓໒໓/໑໓໒໑-໑໓໒໖ Photo by Felix Mittermeier from Pexels ທີ່ພຣະນະຄອຣສາວັຕຖີ. ກໍສມັຍນັ້ນ ທ່ານພຣະມະຫາກັປປິນະນັ່ງຄູ້ບັລລັງກ໌ ຕັ້ງກາຍຕົງ ດຳຣົງສະຕິໄວ້ສະເພາະໜ້າໃນທີ່ບໍ່ໄກຈາກພຣະຜູ້ມີພຣະພາຄ. ພຣະຜູ້ມີພຣະພາຄໄດ້ທອດພຣະເນຕເຫັນທ່ານພຣະມະຫາກັປປິນະນັ່ງຄູ້ບັລລັງກ໌ ຕັ້ງກາຍຕົງ ດຳຣົງສະຕິໄວ້ສະເພາະໜ້າ ຄັນແລ້ວໄດ້ຕຣັສຖາມພິກຂຸທັງຫລາຍວ່າ: ພິກຂຸທັງຫລາຍ! ພວກເຈົ້າທັງຫລາຍເຫັນຄວາມໄຫວຫລືຄວາມເອນອ່ຽງແຫ່ງກາຍຂອງພິກຂຸນັ້ນຫລືໜໍ? ພິກຂຸທັງຫລາຍກຣາບທູລວ່າ ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ເວລາໃດ ພວກຂ້ານ້ອຍທັງຫລາຍເຫັນທ່ານຜູ້ມີອາຍຸນັ້ນນັ່ງໃນທ່າມກາງສົງຄ໌ ຫລືນັ່ງໃນທີ່ລັບອົງຄ໌ດຽວ ໃນເວລານັ້ນ ພວກຂ້ານ້ອຍທັງຫລາຍບໍ່ໄດ້ເຫັນຄວາມໄຫວຫລືຄວາມເອນອ່ຽງແຫ່ງກາຍຂອງທ່ານຜູ້ມີອາຍຸນັ້ນເລີຍ. ພິກຂຸທັງຫລາຍ! ຄວາມໄຫວຫລືຄວາມເອນອ່ຽງແຫ່ງກາຍກໍດີ ຄວາມຫວັ່ນໄຫວຫລືຄວາມກວັດແກວ່ງແຫ່ງຈິຕກໍດີ ຍ່ອມບໍ່ມີ ເພາະໄດ້ຈະເຣີນ ໄດ້ກະທຳໃຫ້ຫລາຍເຊິ່ງສະມາທິໃດ ພິກຂຸນັ້ນໄດ້ສະມາທິນັ້ນຕາມຄວາມປາຖນາ ໄດ້ໂດຍບໍ່ຍາກ ໂດຍບໍ່ລຳບາກ. ພິກຂຸທັງຫລາຍ! ກໍຄວາມໄຫວຫລືຄວາມເອນອ່ຽງແຫ່ງກາຍກໍດີ ຄວາມຫວັ່ນໄຫວຫລືຄວາມກວັດແກວ່ງແຫ່ງຈິຕກໍດີ ຍ່ອມບໍ່ມີ ເພາະໄດ້ຈະເຣີນ ໄດ້ກະທຳໃຫ້ຫລາຍເຊິ່ງສະມາທິເປັນຢ່າງໃດ? ເພາະໄດ້ຈະເຣີນ ໄດ້ກະທຳໃຫ້ຫລາຍເຊິ່ງອານາປານະສະຕິສະມາທິ. ພິກຂຸທັງຫລາຍ! ເມື່ອອານາປານະສະຕິສະມາທິ ອັນພິກຂຸຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວຢ່າງໃດ ຄວາມໄຫວຫລືຄວາມເອນອ່ຽງແຫ່ງກາຍກໍດີ ຄວາມຫວັ່ນໄຫວຫລືຄວາມກວັດແກວ່ງແຫ່ງຈິຕກໍດີ ຍ່ອມບໍ່ມີ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ໄປສູ່ປ່າກໍດີ ໄປສູ່ເຫງົ້າໄມ້ກໍດີ ໄປສູ່ເຮືອນວ່າງກໍດີ ນັ່ງຄູ້ບັນລັງ ຕັ້ງກາຍຕົງ ດຳຣົງສະຕິໄວ້ສະເພາະໜ້າ ເຂົາມີສະຕິຫາຍໃຈເຂົ້າ ມີສະຕິ ຫາຍໃຈອອກ. ເມື່ອຫາຍໃຈເຂົ້າຍາວ ກໍຮູ້ວ່າ ເຮົາຫາຍໃຈເຂົ້າຍາວ; ເມື່ອຫາຍໃຈອອກຍາວ ກໍຮູ້ວ່າ ເຮົາຫາຍໃຈອອກຍາວ. ເມື່ອຫາຍໃຈເຂົ້າສັ້ນ ກໍຮູ້ວ່າ ເຮົາຫາຍໃຈເຂົ້າສັ້ນ; ເມື່ອຫາຍໃຈອອກສັ້ນ ກໍຮູ້ວ່າ ເຮົາຫາຍໃຈອອກສັ້ນ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງກາຍທັງປວງ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງກາຍທັງປວງ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາຈັກກະທຳກາຍສັງຂາຣໃຫ້ສງົບຣະງັບ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາຈັກກະທຳກາຍສັງຂາຣໃຫ້ສງົບຣະງັບ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງປີຕິ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງປີຕິ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງສຸຂ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງສຸຂ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງຈິຕຕະສັງຂາຣ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງຈິຕຕະສັງຂາຣ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາຈັກກະທຳຈິຕຕະສັງຂາຣໃຫ້ສງົບຣະງັບ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາຈັກກະທຳຈິຕຕະສັງຂາຣໃຫ້ສງົບຣະງັບ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງຈິຕ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງຈິຕ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕໃຫ້ປຣາໂມທຍ໌ຢ່າງຍິ່ງ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕໃຫ້ປຣາໂມທຍ໌ຢ່າງຍິ່ງ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕໃຫ້ຕັ້ງໝັ້ນ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕໃຫ້ຕັ້ງໝັ້ນ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕໃຫ້ປ່ອຍຢູ່ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕໃຫ້ປ່ອຍຢູ່ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ເຫັນເຊິ່ງຄວາມບໍ່ທ່ຽງຢູ່ເປັນປະຈຳ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ເຫັນເຊິ່ງຄວາມບໍ່ທ່ຽງຢູ່ເປັນປະຈຳ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ເຫັນເຊິ່ງຄວາມຈາງຄາຍຢູ່ເປັນປະຈຳ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ເຫັນເຊິ່ງຄວາມຈາງຄາຍຢູ່ເປັນປະຈຳ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ເຫັນເຊິ່ງຄວາມດັບບໍ່ເຫລືອຢູ່ເປັນປະຈຳ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ເຫັນເຊິ່ງຄວາມດັບບໍ່ເຫລືອຢູ່ເປັນປະຈຳ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ເຫັນເຊິ່ງຄວາມສະລັດຄືນຢູ່ເປັນປະຈຳ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ເຫັນເຊິ່ງຄວາມສະລັດຄືນຢູ່ເປັນປະຈຳ ຫາຍໃຈອອກ. ພິກຂຸທັງຫລາຍ! ເມື່ອອານາປານະສະຕິສະມາທິ ອັນພິກຂຸຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວຢ່າງນີ້ແລ ຄວາມໄຫວຫລືຄວາມເອນອ່ຽງແຫ່ງກາຍກໍດີ ຄວາມຫວັ່ນໄຫວຫລືຄວາມກວັດແກວ່ງແຫ່ງຈິຕກໍດີ ຍ່ອມບໍ່ມີ.

The Buddha's words ສັງຍຸຕຕະນິກາຍ ສລາຍະຕະນະວັຄ ໑໘/໒໒໒-໒໒໔/໓໖໙-໓໗໓ Photo by form PxHere ພິກຂຸທັງຫລາຍ! ປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ ຍ່ອມສເວີຍສຸຂະເວທະນາແດ່ ທຸກຂະເວທະນາແດ່ ອະທຸກຂະມະສຸຂະເວທະນາແດ່, ອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບແລ້ວ ກໍຍ່ອມສເວີຍສຸຂະເວທະນາແດ່ ທຸກຂະເວທະນາແດ່ ອະທຸກຂະມະສຸຂະເວທະນາແດ່. ພິກຂຸທັງຫລາຍ ໃນຊົນ ໒ ຈຳພວກນັ້ນ ອັນໃດເປັນຄວາມພິເສສ ເປັນຄວາມແປກ ເປັນເຄື່ອງກະທຳໃຫ້ຕ່າງກັນລະຫວ່າງອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບກັບປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ? ພິກຂຸເຫລົ່ານັ້ນກຣາບທູລວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ທັມຂອງພວກຂ້ານ້ອຍທັງຫລາຍມີພຣະຜູ້ມີພຣະພາຄເປັນມູລ ມີພຣະຜູ້ມີພຣະພາຄເປັນຜູ້ນຳ ມີພຣະຜູ້ມີພຣະພາຄເປັນທີ່ເພິ່ງອາສັຍ ຂໍປະທານໂອກາສ ຂໍເນື້ອຄວາມແຫ່ງພາສິຕນີ້ຈົ່ງແຈ່ມແຈ້ງກັບພຣະຜູ້ມີພຣະພາຄເຖີດ ພິກຂຸທັງຫລາຍໄດ້ຟັງຕໍ່ພຣະຜູ້ມີພຣະພາຄແລ້ວຈັກຊົງຈຳໄວ້. ພິກຂຸທັງຫລາຍ! ຖ້າເຊັ່ນນັ້ນພວກເຈົ້າທັງຫລາຍຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີເຮົາຈະກ່າວ. ພິກຂຸທັງຫລາຍ! ປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ ອັນທຸກຂະເວທະນາຖືກຕ້ອງແລ້ວ ຍ່ອມເສົ້າໂສກ ຮ່ຳໄຮຣຳພັນ ທຸບເອິກ ຄ່ຳຄວນ ຍ່ອມເຖິງຄວາມງົມງາຍ ເຂົາຍ່ອມສເວີຍເວທະນາ ໒ ຢ່າງຄື ເວທະນາທາງກາຍແລະເວທະນາທາງໃຈ. ພິກຂຸທັງຫລາຍ! ປຽບເໝືອນນາຍຂະມັງທະນູ ຍ່ອມຍິງບຸຣຸສດ້ວຍລູກສອນ ຍິງຊ້ຳບຸຣຸສນັ້ນດ້ວຍລູກສອນດອກທີ ໒ ອີກ ເມື່ອເປັນຢ່າງນີ້ ບຸຣຸສນັ້ນຍ່ອມສເວີຍເວທະນາເພາະລູກສອນ ໒ ລູກ. ພິກຂຸທັງຫລາຍ ປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ ກໍສັນນັ້ນເໝືອນກັນ ອັນທຸກຂະເວທະນາຖືກຕ້ອງແລ້ວ ຍ່ອມເສົ້າໂສກ ຮ່ຳໄຮຣຳພັນ ທຸບເອິກ ຄ່ຳຄວນ ຍ່ອມເຖິງຄວາມງົມງາຍ ເຂົາຍ່ອມສເວີຍເວທະນາ ໒ ຢ່າງຄື ເວທະນາທາງກາຍແລະເວທະນາທາງໃຈ. ອີກຢ່າງໜຶ່ງ ເຂົາເປັນຜູ້ມີຄວາມຂັດເຄືອງເພາະທຸກຂະເວທະນານັ້ນ ປະຕິຄານຸສັຍເພາະທຸກຂະເວທະນານັ້ນຍ່ອມນອນຕາມ ເຂົາຜູ້ຂັດຂັດເຄືອງເພາະທຸກຂະເວທະນາ ເຂົາເປັນຜູ້ອັນທຸກຂະເວທະນາຖືກຕ້ອງແລ້ວ ຍ່ອມເພີດເພີນກາມະສຸຂ ຂໍ້ນັ້ນເພາະເຫຕໃດ? ເພາະປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ ຍ່ອມບໍ່ຮູ້ອຸບາຍເຄື່ອງສະລັດອອກຈາກທຸກຂະເວທະນານອກຈາກກາມະສຸຂ ແລະເມື່ອເຂົາເພີດເພີນກາມະສຸຂຢູ່ ຣາຄານຸສັຍເພາະສຸຂະເວທະນານັ້ນຍ່ອມນອນເນື່ອງ ເຂົາບໍ່ຮູ້ເຫຕເກີດ ຄວາມດັບ ຄຸນ ໂທສ ແລະອຸບາຍເຄື່ອງສະລັດອອກແຫ່ງເວທະນາເຫລົ່ານັ້ນຕາມຄວາມເປັນຈິງ ເມື່ອເຂົາບໍ່ຮູ້ເຫຕເກີດ ຄວາມດັບ ຄຸນ ໂທສ ແລະອຸບາຍເຄື່ອງສະລັດອອກແຫ່ງເວທະນາເຫລົ່ານັ້ນຕາມຄວາມເປັນຈິງ ອະວິຊຊານຸສັຍຍ່ອມນອນເນື່ອງ ເຂົາຍ່ອມສເວີຍສຸຂະເວທະນາ ເປັນຜູ້ປະກອບດ້ວຍກິເລສສເວີຍສຸຂະເວທນານັ້ນ, ຍ່ອມສເວີຍທຸກຂະເວທະນາ ເປັນຜູ້ປະກອບດ້ວຍກິເລສສເວີຍທຸກຂະເວທນານັ້ນ, ແລະຍ່ອມສເວີຍອະທຸກຂະມະສຸຂະເວທະນາ ກໍເປັນຜູ້ປະກອບດ້ວຍກິເລສສເວີຍອະທຸກຂະມະສຸຂະເວທະນານັ້ນ. ພິກຂຸທັງຫລາຍ ປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບນີ້ ເຮົາຮຽກວ່າ ເປັນຜູ້ປະກອບດ້ວຍຊາຕ ຊະຣາ ມະຣະນະ ໂສກະ ປະຣິເທວະ ທຸກຂະໂທມະນັສ ແລະອຸປາຍາສະທັງຫລາຍ ເຮົາກ່າວວ່າ ເປັນຜູ້ປະກອບດ້ວຍທຸກຂ໌. ພິກຂຸທັງຫລາຍ! ສ່ວນອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບແລ້ວ ອັນທຸກຂະເວທະນາຖືກຕ້ອງແລ້ວ ຍ່ອມບໍ່ເສົ້າໂສກ ບໍ່ຮ່ຳໄຮຣຳພັນ ບໍ່ທຸບເອິກ ບໍ່ຄ່ຳຄວນ ຍ່ອມບໍ່ເຖິງຄວາມງົມງາຍ ເຂົາຍ່ອມສເວີຍເວທະນາທາງກາຍຢ່າງດຽວ ບໍ່ໄດ້ສເວີຍເວທະນາທາງໃຈ. ພິກຂຸທັງຫລາຍ! ປຽບເໝືອນນາຍຂະມັງທະນູ ຍ່ອມຍິງບຸຣຸສດ້ວຍລູກສອນ ຍິງຊ້ຳບຸຣຸສນັ້ນດ້ວຍລູກສອນດອກທີ ໒ ຜິດໄປ ເມື່ອເປັນຢ່າງນີ້ ບຸຣຸສນັ້ນຍ່ອມສເວີຍເວທະນາເພາະລູກສອນດອກດຽວ. ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບ ກໍສັນນັ້ນເໝືອນກັນ ຍ່ອມບໍ່ເສົ້າໂສກ ບໍ່ຮ່ຳໄຮຣຳພັນ ບໍ່ທຸບເອິກ ບໍ່ຄ່ຳຄວນ ຍ່ອມບໍ່ເຖິງຄວາມງົມງາຍ ເຂົາຍ່ອມສເວີຍເວທະນາທາງກາຍຢ່າງດຽວ ບໍ່ໄດ້ສເວີຍເວທະນາທາງໃຈ. ອີກຢ່າງໜຶ່ງ ເຂົາຍ່ອມບໍ່ມີຄວາມຂັດເຄືອງເພາະທຸກຂະເວທະນານັ້ນ ປະຕິຄານຸສັຍເພາະທຸກຂະເວທະນານັ້ນຍ່ອມບໍ່ນອນຕາມເຂົາຜູ້ບໍ່ມີຄວາມຂັດຂັດເຄືອງເພາະທຸກຂະເວທະນາ ເຂົາເປັນຜູ້ອັນທຸກຂະເວທະນາຖືກຕ້ອງແລ້ວ ຍ່ອມບໍ່ເພີດເພີນກາມະສຸຂ ຂໍ້ນັ້ນເພາະເຫຕໃດ? ເພາະອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບນັ້ນ ຍ່ອມຮູ້ຊັດເຊິ່ງອຸບາຍເປັນເຄື່ອງສະລັດອອກຈາກທຸກຂະເວທະນາເວັ້ນຈາກກາມະສຸຂ ແລະເມື່ອເຂົາບໍ່ເພີດເພີນກາມະສຸຂ ຣາຄານຸສັຍເພາະສຸຂະເວທະນານັ້ນຍ່ອມບໍ່ນອນເນື່ອງ ເຂົາຍ່ອມຮູ້ຊັດເຊິ່ງເຫຕເກີດ ຄວາມດັບ ຄຸນ ໂທສ ແລະອຸບາຍເຄື່ອງສະລັດອອກແຫ່ງເວທະນາເຫລົ່ານັ້ນຕາມຄວາມເປັນຈິງ ເມື່ອເຂົາຮູ້ຊັດເຊິ່ງເຫຕເກີດ ຄວາມດັບ ຄຸນ ໂທສ ແລະອຸບາຍເຄື່ອງສະລັດອອກແຫ່ງເວທະນາເຫລົ່ານັ້ນຕາມຄວາມເປັນຈິງ ອະວິຊຊານຸສັຍຍ່ອມບໍ່ນອນເນື່ອງ ຖ້າເຂົາສເວີຍສຸຂະເວທະນາ ຍ່ອມເປັນຜູ້ປາສະຈາກກິເລສສເວີຍສຸຂະເວທນານັ້ນ, ຖ້າສເວີຍທຸກຂະເວທະນາ ຍ່ອມເປັນຜູ້ປາສະຈາກກິເລສສເວີຍທຸກຂະເວທນານັ້ນ, ຖ້າສເວີຍອະທຸກຂະມະສຸຂະເວທະນາ ຍ່ອມເປັນຜູ້ປາສະຈາກກິເລສສເວີຍອະທຸກຂະມະສຸຂະເວທະນານັ້ນ. ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບນີ້ ເຮົາຮຽກວ່າ ເປັນຜູ້ປາສະຈາກດ້ວຍຊາຕ ຊະຣາ ມະຣະນະ ໂສກະ ປະຣິເທວະ ທຸກຂະໂທມະນັສ ແລະອຸປາຍາສະທັງຫລາຍ ເຮົາກ່າວວ່າ ເປັນຜູ້ປາສະຈາກທຸກຂ໌. ພິກຂຸທັງຫລາຍ! ນີ້ແລ ເປັນຄວາມພິເສສ ເປັນຄວາມແປກກັນ ເປັນເຄື່ອງກະທຳໃຫ້ຕ່າງກັນລະຫວ່າງອະຣິຍະສາວົກຜູ້ໄດ້ສະດັບກັບປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບ. ອະຣິຍະສາວົກນັ້ນເປັນຜູ້ມີປັນຍາ ທັງເປັນພະຫູສູຕ ຍ່ອມບໍ່ສເວີຍທັງສຸຂະເວທະນາ ທັງທຸກຂະເວທະນາ ນີ້ແລ ເປັນຄວາມແປກກັນລະຫວ່າງທີຣະຊົນຜູ້ສລາດກັບປຸຖຸຊົນ ທັມສ່ວນທີ່ໜ້າປາຖນາຍ່ອມບໍ່ຍ່ຳຍີຈິຕຂອງອະຣິຍະສາວົກນັ້ນ ຜູ້ມີທັມອັນຮູ້ແຈ້ງແລ້ວ ເປັນພະຫູສູຕ ເຫັນແຈ້ງໂລກນີ້ແລະໂລກໜ້າຢູ່ ທ່ານຍອ່ມບໍ່ເຖິງຄວາມຂັດເຄືອງເພາະອະນິຕຖາຣົມນ໌ ອີກຢ່າງໜຶ່ງ ເວທະນາເປັນອັນຕັ້ງຢູ່ບໍ່ໄດ້ ເພາະອະຣິຍະສາວົກນັ້ນບໍ່ຍິນດີແລະບໍ່ຍິນຮ້າຍ ອະຣິຍະສາວົກນັ້ນຮູ້ທາງດຳເນີນອັນປາສະຈາກທຸລີແລະຫາຄວາມໂສກບໍ່ໄດ້ ຍ່ອມເປັນຜູ້ເຖິງຝັ່ງແຫ່ງພົພເພາະຮູ້ໂດຍຊອບ.

The Buddha's words ອັງຄຸຕຕຣະນິກາຍ ເອກະ-ທຸກ-ຕິກະນິບາຕ ໒໐/໒໗/໑໕໒ ພິກຂຸທັງຫລາຍ! ນາງສຸຊາດາ ທິດາຂອງເສນານີກຸດຸມພີ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ເຖິງສະຣະນະກ່ອນ. ນາງວິສາຂາມິຄາຣະມາຣດາ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ຖວາຍທານ. ນາງຂຸຊຊຸຕຕຣາ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ເປັນພະຫຸສູຕ. ນາງສາມາວະດີ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ມີປົກກະຕິຢູ່ດ້ວຍເມຕຕາ. ນາງອຸຕຕຣານັນທະມາຣດາ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ຍິນດີໃນຊານ. ນາງສຸປປະວາສາໂກລິຍະທິດາ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ຖວາຍຣົສອັນປະນີຕ. ນາງສຸປປິຍາອຸປາສິກາ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ເປັນຄິລານຸປັຕຖາກ. ນາງກາຕິຍານີ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ເຫລື້ອມໃສຢ່າງແໜ້ນແຟ້ນ. ນາງກຸລະມາຕາຄະຫະປະຕານີ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ຄຸ້ນເຄີຍ. ນາງກາລີອຸປາສິກາຊາວກຸຣຣະຄະຣິກາ ເລີດກວ່າພວກອຸປາສິກາສາວິກາຂອງເຮົາຜູ້ເຫລື້ອມໃສໂດຍໄດ້ຍິນໄດ້ຟັງຕາມ.

The Buddha's words Upaḍḍhasutta SN 45.2 https://suttacentral.net/sn45.2 THUS HAVE I HEARD. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Nagaraka. Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and said to him: “Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship.” “Not so, Ānanda! Not so, Ānanda! This is the entire holy life, Ānanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path. “And how, Ānanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention … right speech … right action … right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, Ānanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path. “By the following method too, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship.”

The Buddha's words Dukkhatāsutta SN 45.165 https://suttacentral.net/sn45.165 “Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change. These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.” “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view , which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention , which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right speech , which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right action , which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right livelihood , which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right effort , which is based upon seclusion, dispassion, and cessation, maturing in release. He develops   right mindfulness , which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right concentration , which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for the direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.”

The Buddha's words Ānaṇyasutta AN 4.62 https://suttacentral.net/an4.62 Photo by Tim Mossholder on Unsplash Then the householder Anāthapiṇḍika approached the Blessed One…. The Blessed One said to him: “Householder, there are these four kinds of happiness that may be achieved by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, The happiness of enjoyment, The happiness of freedom from debt, And the happiness of blamelessness. “And what, householder, is the happiness of ownership? Here, a clansman has acquired wealth by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When he thinks, ‘I have acquired wealth by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained,’ he experiences happiness and joy. This is called the happiness of ownership. “And what is the happiness of enjoyment? Here, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman enjoys his wealth and does meritorious deeds . When he thinks, ‘With wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, I enjoy my wealth and do meritorious deeds,’ he experiences happiness and joy. This is called the happiness of enjoyment. “And what is the happiness of freedom from debt? Here, a clansman has no debts to anyone, whether large or small . When he thinks, ‘I have no debts to anyone, whether large or small,’ he experiences happiness and joy. This is called the happiness of freedom from debt. “And what is the happiness of blamelessness? Here, householder, a noble disciple is endowed with blameless bodily, verbal, and mental action . When he thinks, ‘I am endowed with blameless bodily, verbal, and mental action,’ he experiences happiness and joy. This is called the happiness of blamelessness. “These are the four kinds of happiness that a layperson who enjoys sensual pleasures may achieve, depending on time and occasion.” Having known the happiness of freedom from debt, one should recall the happiness of ownership. Enjoying the happiness of enjoyment, a mortal then sees things clearly with wisdom. While seeing things clearly, the wise one knows both kinds of happiness. The other is not worth a sixteenth part of the bliss of blamelessness.

The Buddha's words Āgantukasutta SN 45.159 https://suttacentral.net/sn45.159 Photo by Stock Birken on Unsplash “Bhikkhus, suppose there is a guest house. People come from the east, west, north, and south and lodge there; khattiyas, brahmins, vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge. “And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the five aggregates subject to clinging. What five? The 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. These are the things to be fully understood by direct knowledge. “And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge. “And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge. “And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge. “And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right intention, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right speech, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right action, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right livelihood, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right effort, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge.”