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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.”

The Buddha's words Dutiyasiṅgālasutta SN 20.12 https://suttacentral.net/sn20.12 At Sāvatthī. “Mendicants, did you hear an old jackal howling at the crack of dawn?” “Yes, sir.” “There might be some gratitude and thankfulness in that old jackal, but there is none in a certain person here who claims to follow the Sakyan. So you should train like this: ‘We will be grateful and thankful. We won’t forget even a small thing done for us.’ That’s how you should train.”

The Buddha's words Nandiyasutta SN 45.10 https://suttacentral.net/sn45.10 At Savatthī. Then the wanderer Nandiya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “How many things, Master Gotama, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal?” “These eight things, Nandiya, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal. What eight? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. These eight things, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal.” When this was said, the wanderer Nandiya said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. Let Master Gotama remember me as a lay follower who has gone for refuge for life.”

Āḷavakasutta SN 10.12 https://suttacentral.net/sn10.12 SO I HAVE HEARD. At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka. Then the native spirit Āḷavaka went up to the Buddha, and said to him: “Get out, ascetic!” Saying, “All right, good sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, good sir,” the Buddha went in. And for a second time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” Saying, “All right, good sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, good sir,” the Buddha went in. And for a third time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” Saying, “All right, good sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, good sir,” the Buddha went in. And for a fourth time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” “No, good sir, I won’t get out. Do what you must.” “I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!” “I don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.” “What’s a person’s best wealth? What brings happiness when practiced well? What’s the sweetest taste of all? The one they say has the best life: how do they live?” “Faith here is a person’s best wealth. The Dhamma brings happiness when practiced well. Truth is the sweetest taste of all. The one they say has the best life lives by wisdom.” “How does one cross the flood? How does one cross the deluge? How does one get over suffering? How does one get purified?” “By faith one crosses the flood, and by diligence the deluge. By energy one gets past suffering, and one is purified by wisdom.” “How does one get wisdom? How does one earn wealth? How does one get a good reputation? How does one hold on to friends? How do the departed not grieve when passing from this world to the next?” “One who is diligent and discerning gains wisdom by wanting to learn, having faith in the perfected ones, and the teaching for becoming extinguished. Being responsible, acting appropriately, and working hard one earns wealth. Truthfulness wins one a good reputation. one holds on to friends by giving. That’s how the departed do not grieve when passing from this world to the next. A faithful householder who has these four qualities does not grieve after passing away: truth, principle, steadfastness, and generosity. Go ahead, ask others as well, there are many ascetics and brahmins. See whether anything better is found than truth, self-control, generosity, and patience.” “Why now would I question the many ascetics and brahmins? Today I understand what’s good for the next life. It was truly for my benefit that the Buddha came to stay at Āḷavī. Today I understand where a gift is very fruitful. I myself will journey village to village, town to town, paying homage to the Buddha, and the natural excellence of the teaching!”

The Buddha's words PamādavihārīsuttaSN 35.97 https://suttacentral.net/sn35.97 “Bhikkhus, I will teach you about one who dwells negligently, and about one who dwells diligently. Listen to that…. “And how, bhikkhus, does one dwell negligently? If one dwells without restraint over the eye faculty, the mind is soiled among forms cognizable by the eye. If the mind is soiled, there is no gladness. When there is no gladness, there is no rapture. When there is no rapture, there is no tranquillity. When there is no tranquillity, one dwells in suffering. The mind of one who suffers does not become concentrated. When the mind is not concentrated, phenomena do not become manifest. Because phenomena do not become manifest, one is reckoned as ‘one who dwells negligently.’ “If one dwells without restraint over the ear faculty, the mind is soiled among sounds cognizable by the ear…. If one dwells without restraint over the mind faculty, the mind is soiled among mental phenomena cognizable by the mind…. Because phenomena do not become manifest, one is reckoned as ‘one who dwells negligently.’ “It is in such a way, bhikkhus, that one dwells negligently. “And how, bhikkhus, does one dwell diligently? If one dwells with restraint over the eye faculty, the mind is not soiled among forms cognizable by the eye. If the mind is not soiled, gladness is born. When one is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. When the mind is concentrated, phenomena become manifest. Because phenomena become manifest, one is reckoned as ‘one who dwells diligently.’ “If one dwells with restraint over the ear faculty, the mind is not soiled among sounds cognizable by the ear…. If one dwells with restraint over the mind faculty, the mind is not soiled among mental phenomena cognizable by the mind…. Because phenomena become manifest, one is reckoned as ‘one who dwells diligently.’ “It is in such a way, bhikkhus, that one dwells diligently.”