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The Buddha's words Khandhasutta SN 56.13 https://suttacentral.net/sn56.13   “Bhikkhus, there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. “And what, bhikkhus, is the noble truth of suffering? It should be said: the five aggregates subject to clinging; that is, 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. This is called the noble truth of suffering. “And what, bhikkhus, is the noble truth of the origin of suffering? It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the noble truth of the origin of suffering. “And what, bhikkhus, is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it. This is called the noble truth of the cessation of suffering. “And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? It is this Noble Eightfold Path ; that is, right view, right intention, right speech, right action, right livelihood, right efforts, right mindfulness, right concentration. This is called the noble truth of the way leading to the cessation of suffering. “These, bhikkhus, are the Four Noble Truths. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

The Buddha's Words Paṭiccasamuppādasutta SN 12.1 https://suttacentral.net/sn12.1 THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, I will teach you dependent origination . Listen to that and attend closely, I will speak.”–“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this: “ And what, bhikkhus, is dependent origination? With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination. “But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.” This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.

The Buddha's Words Vibhaṅgasutta SN 45.8 https://suttacentral.net/sn45.8 At Savatthī. “Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak.” “Yes, venerable sir,” those bhikkhus replied. The Blessed One said this: “And what, bhikkhus, is the Noble Eightfold Path? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called right view. “And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention. “And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech. “And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct: this is called right action. “And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood. “And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort. “And what, bhikkhus is right mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness. “And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration.”

The Buddha's Words Aññatarabrāhmaṇasutta AN 3.53 https://suttacentral.net/an3.53 Then a certain brahmin approached the Blessed One … and said to him: “Master Gotama, it is said: ‘A directly visible Dhamma, a directly visible Dhamma.’ In what way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?” “Brahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.” “One full of hate, overcome by hatred, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when hatred is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.” “One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, and for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.” “Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

The Buddha's Words DoṇasuttaAN 4.36 https://suttacentral.net/an4.36 On one occasion the Blessed One was traveling along the highway between Ukkaṭṭhā and Setavya. The brahmin Doṇa was also traveling along the highway between Ukkaṭṭhā and Setavya. The brahmin Doṇa then saw the thousand-spoked wheels of the Blessed One’s footprints, with their rims and hubs, complete in all respects, and thought: “It is astounding and amazing! These surely could not be the footprints of a human being!” Then the Blessed One left the highway and sat down at the foot of a tree, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Tracking the Blessed One’s footprints, the brahmin Doṇa saw the Blessed One sitting at the foot of the tree—graceful, inspiring confidence, with peaceful faculties and peaceful mind, one who had attained to the highest taming and serenity, like a tamed and guarded bull elephant with controlled faculties. He then approached the Blessed One and said to him: “Could you be a deva, sir?” “I will not be a deva, brahmin.” “Could you be a gandhabba, sir?” “I will not be a gandhabba, brahmin.” “Could you be a yakkha, sir?” “I will not be a yakkha, brahmin.” “Could you be a human being, sir?” “I will not be a human being, brahmin.” “When you are asked: ‘Could you be a deva, sir?’ you say: ‘I will not be a deva, brahmin.’ When you are asked: ‘Could you be a gandhabba, sir?’ you say: ‘I will not be a gandhabba, brahmin.’ When you are asked: ‘Could you be a yakkha, sir?’ you say: ‘I will not be a yakkha, brahmin.’ When you are asked: ‘Could you be a human being, sir?’ you say: ‘I will not be a human being, brahmin.’ What, then, could you be, sir?” “Brahmin, I have abandoned those taints because of which I might have become a deva; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. I have abandoned those taints because of which I might have become a gandhabba; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. I have abandoned those taints because of which I might have become a yakkha; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. I have abandoned those taints because of which I might have become a human being; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises above the water and stands unsoiled by the water, even so, though born in the world and grown up in the world, I have overcome the world and dwell unsoiled by the world. Remember me, brahmin, as a Buddha. “I have destroyed those taints by which I might have been reborn as a deva or as a gandhabba that travels through the sky; by which I might have reached the state of a yakkha, or arrived back at the human state: I have dispelled and cut down these taints. “As a lovely white lotus is not soiled by the water, I am not soiled by the world: therefore, O brahmin, I am a Buddha.”

The Buddha's words Dhanasutta AN 5.47 https://suttacentral.net/an5.47 Practicing meditation outdoor “Bhikkhus, there are these five kinds of wealth. What five? The wealth of faith, the wealth of virtuous behavior, the wealth of learning, the wealth of generosity, and the wealth of wisdom . “And what, bhikkhus, is the wealth of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called the wealth of faith. “And what is the wealth of virtuous behavior? Here, a noble disciple abstains from the destruction of life, 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. This is called the wealth of virtuous behavior. “And what is the wealth of learning? Here, a noble disciple has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. “And what is the wealth of generosity? Here, a noble disciple dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called the wealth of generosity. “And what is the wealth of wisdom? Here, a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the wealth of wisdom. “These, bhikkhus, are the five kinds of wealth.” When one has faith in the Tathāgata, unshakable and well established, and virtuous behavior that is good, loved and praised by the noble ones; when one has confidence in the Saṅgha and one’s view has been straightened out, they say that one is not poor, that one’s life is not lived in vain. Therefore an intelligent person, remembering the Buddhas’ teaching, should be intent on faith and virtuous behavior, confidence and vision of the Dhamma.

The Buddha's words Gihisāmīcisutta AN 4.60 https://suttacentral.net/an4.60 Photo by Courtney Cook on Unsplash Then the householder Anāthapiṇḍika approached the Blessed One…. The Blessed One said to him: “Householder, a noble disciple who possesses four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven. What four? “Here, householder, a noble disciple serves the Saṅgha of bhikkhus with robes; he serves the Saṅgha of bhikkhus with almsfood; he serves the Saṅgha of bhikkhus with lodgings; he serves the Saṅgha of bhikkhus with medicines and provisions for the sick. “Householder, a noble disciple who possesses these four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven.” When the wise practice the way proper for the layperson, they serve the virtuous monks of upright conduct with robes, almsfood, lodgings, and medicines: for them both by day and night merit always increases; having done excellent deeds, they pass on to a heavenly state.

The Buddha's words Dussīlasutta AN 5.24 https://suttacentral.net/an5.24 “Bhikkhus, for an immoral person, for one deficient in virtuous behavior, right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, the knowledge and vision of liberation lacks its proximate cause. “Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, for an immoral person, one deficient in virtuous behavior, right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, the knowledge and vision of liberation lacks its proximate cause. “Bhikkhus, for a virtuous person, for one whose behavior is virtuous, right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause. “Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, for a virtuous person, one whose behavior is virtuous, right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause.

The Buddha's words Aparihāniyasutta AN 4.37 https://suttacentral.net/an4.37 “Bhikkhus, a bhikkhu who possesses four qualities is incapable of decline and is in the vicinity of nibbāna. What four? Here, a bhikkhu is accomplished in virtuous behavior, guards the doors of the sense faculties, observes moderation in eating, and is intent on wakefulness . (1) “And how is a bhikkhu accomplished in virtuous behavior? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. It is in this way that a bhikkhu is accomplished in virtuous behavior. (2) “And how does a bhikkhu guard the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelled an odor with the nose … Having tasted a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu guards the doors of the sense faculties. (3) “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. (4) “And how is a bhikkhu intent on wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive qualities. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. In the middle watch of the night he lies down on the right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. It is in this way that a bhikkhu is intent on wakefulness. “A bhikkhu who possesses these four qualities is incapable of decline and is in the vicinity of nibbāna.” Established in virtuous behavior, restrained in the sense faculties, moderate in eating, intent on wakefulness: a bhikkhu dwells thus ardently, unwearying by day and night, developing wholesome qualities to attain security from bondage. A bhikkhu who delights in heedfulness, seeing the danger in heedlessness, is incapable of decline: he is close to nibbāna.

The Buddha's words Vāseṭṭhasutta AN 8.44 https://suttacentral.net/an8.44 Photo by Alex Baber on Unsplash On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then the male lay follower Vāseṭṭha approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Vāseṭṭha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and pervasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?” “Here, Vāseṭṭha, a noble disciple reflects thus: ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the first factor it possesses. “‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the second factor it possesses. “‘As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the third factor it possesses. “‘As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall speak truth, adhere to truth; I shall be trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fourth factor it possesses. “‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fifth factor it possesses. “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the sixth factor it possesses. “‘As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the seventh factor it possesses. “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the eighth factor it possesses. “It is in this way, Vāseṭṭha, that the uposatha is observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive.” “To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive? Suppose one were to exercise sovereignty and kingship over these sixteen great countries abounding in the seven precious substances, that is, the countries of the Aṅgans, the Magadhans, the Kāsis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the Macchas, the Sūrasenas, the Assakas, the Avantis, the Gandhārans, and the Kambojans: this would not be worth a sixteenth part of the uposatha observance complete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness. “For the devas ruled by the four great kings, a single night and day is equivalent to fifty human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is five hundred such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas ruled by the four great kings. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the Tāvatiṁsa devas, a single night and day is equivalent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is a thousand such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tāvatiṁsa devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the Yāma devas, a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is two thousand such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Yāma devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the Tusita devas, a single night and day is equivalent to four hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is four thousand such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tusita devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the devas who delight in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is eight thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who delight in creation. It was with reference to this that I said human kingship is poor compared to celestial happiness. “For the devas who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is sixteen thousand such celestial years. It is possible, Vāseṭṭha, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who control what is created by others. It was with reference to this that I said human kingship is poor compared to celestial happiness.” One should not kill living beings or take what is not given; one should not speak falsehood or drink intoxicants; one should refrain from sexual activity, from unchastity; one should not eat at night or at an improper time. One should not wear garlands or apply scents; one should sleep on a low bed or a mat on the ground; this, they say, is the eight-factored uposatha proclaimed by the Buddha, who reached the end of suffering. As far as the sun and moon revolve, shedding light, so beautiful to gaze upon, dispellers of darkness, moving through the firmament, they shine in the sky, brightening up the quarters. Whatever wealth exists in this sphere— pearls, gems, and excellent beryl, horn gold and mountain gold, and the natural gold called haṭaka— those are not worth a sixteenth part of an uposatha complete in the eight factors, just as all the hosts of stars do not match the moon’s radiance. Therefore a virtuous woman or man, having observed the uposatha complete in eight factors and having made merit productive of happiness, blameless goes to a heavenly state. When this was said, the male lay follower Vāseṭṭha said to the Blessed One: “Bhante, if my beloved relatives and family members would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins … vessas … suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time.” “So it is, Vāseṭṭha, so it is! If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins … vessas … suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If the world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of the world for a long time. If these great sal trees would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of these great sal trees for a long time, if they could choose. How much more then for a human being!”

The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ຈະຕຸກກະນິບາຕ ໒໑/໖໓-໖໔/໖໐ ຄັ້ງນັ້ນແລ ທ່ານອະນາຖະບິນດິກະຄະຫະບໍດີເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຖວາຍບັງຄົມພຣະຜູ້ມີພຣະພາຄແລ້ວ ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສວ່າ: ຄະຫະບໍດີ! ອະຣິຍະສາວົກຜູ້ປະກອບດ້ວຍທັມ ໔ ປະກາຣ ຊື່ວ່າເປັນຜູ້ປະຕິບັຕປະຕິປະທາອັນສົມຄວນແກ່ຄະຣືຫັສຖ໌ ອັນເປັນເຫຕໃຫ້ໄດ້ຍົສ ແລະເປັນໄປເພື່ອເກີດໃນສວັນ. ທັມ ໔ ປະກາຣເປັນຢ່າງໃດ? ຄະຫະບໍດີ! ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ເປັນຜູ້ບຳຣຸງພິກຂຸສົງຄ໌ດ້ວຍຈີວອຣ, ບຳຣຸງພິກຂຸສົງຄ໌ດ້ວຍບິນທະບາຕ, ບຳຣຸງພິກຂຸສົງຄ໌ດ້ວຍເສນາສະນະ, ບຳຣຸງພິກຂຸສົງຄ໌ດ້ວຍຄິລານະປັຈຈັຍເພສັຊບໍຣິຂາຣ. ຄະຫະບໍດີ! ອະຣິຍະສາວົກຜູ້ປະກອບດ້ວຍທັມ ໔ ປະກາຣນີ້ແລ ຊື່ວ່າເປັນຜູ້ປະຕິບັຕປະຕິປະທາອັນສົມຄວນແກ່ຄະຣືຫັສຖ໌ ອັນເປັນເຫຕໃຫ້ໄດ້ຍົສ ແລະເປັນໄປເພື່ອເກີດໃນສວັນ. ບັນດິຕທັງຫລາຍບຳຣຸງທ່ານຜູ້ມີສີລ ຜູ້ດຳເນີນໄປໂດຍຊອບດ້ວຍຈີວອຣ ບິນທະບາຕ ເສນາສະນະ ແລະຄິລານະປັຈຈັຍເພສັຊບໍຣິຂາຣ ຊື່ວ່າຍ່ອມປະຕິບັຕປະຕິປະທາອັນສົມຄວນແກ່ຄະຣືຫັສຖ໌ ບຸນຍ໌ຍ່ອມຈະເຣີນແກ່ເຂົາທຸກເມື່ອ ທັງກາງເວັນແລະກາງຄືນ ເຂົາກະທຳກັມອັນຈະເຣີນແລ້ວ ຍ່ອມເຂົ້າເຖິງຖານະຄືສວັນ.

The Buddha's words ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໘-໙/໓໓-໔໑ Photo by Amandine BATAILLE on Unsplash ສາວັຕຖີນິທານ. ພຣະຜູ້ມີພຣະພາຄຕຣັສກັບພິກຂຸທັງຫລາຍວ່າ ພິກຂຸທັງຫລາຍ ເຮົາຈັກສະແດງ ຈັກຈຳແນກ ອະຣິຍະມັຄອັນປະກອບດ້ວຍອົງຄ໌ ໘ ແກ່ພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງຟັງອະຣິຍະມັຄນັ້ນ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ພິກຂຸເຫລົ່ານັ້ນທູລຮັບພຣະດຳຣັສຂອງພຣະຜູ້ມີພຣະພາຄແລ້ວ ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ: ພິກຂຸທັງຫລາຍ! ກໍອະຣິຍະມັຄປະກອບດ້ວຍອົງຄ໌ ໘ ເປັນຢ່າງໃດ? ຄື ສັມມາທິຕຖິ ສັມມາສັງກັປປະ ສັມມາວາຈາ ສັມມາກັມມັນຕະ ສັມມາອາຊີວະ ສັມມາວາຍາມະ ສັມມາສະຕິ ສັມມາສະມາທິ. ພິກຂຸທັງຫລາຍ! ກໍສັມມາທິຕຖິເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ຄວາມຮູ້ໃນທຸກຂ໌ ຄວາມຮູ້ໃນທຸກຂະສະມຸທັຍ ຄວາມຮູ້ໃນທຸກຂະນິໂຣທ ຄວາມຮູ້ໃນທຸກຂະນິໂຣທະຄາມິນີປະຕິປະທາ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັມມາທິຕຖິ. ພິກຂຸທັງຫລາຍ! ກໍສັມມາສັງກັປປະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ຄວາມດຳຣິໃນກາຣອອກຈາກກາມ ຄວາມດຳຣິໃນກາຣບໍ່ພະຍາບາທ ຄວາມດຳຣິໃນກາຣບໍ່ບຽດບຽນ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັມມາສັງກັປປະ. ພິກຂຸທັງຫລາຍ! ກໍສັມມາວາຈາເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ກາຣງົດເວັ້ນຈາກກາຣເວົ້າຕົວະ ກາຣງົດເວັ້ນຈາກກາຣເວົ້າສຽດສີ ກາຣງົດເວັ້ນຈາກກາຣເວົ້າຄຳຫຍາບ ກາຣງົດເວັ້ນຈາກກາຣເວົ້າຄຳສັມຜັປປະລາປະ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັມມາວາຈາ. ພິກຂຸທັງຫລາຍ! ກໍສັມມາກັມມັນຕະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ກາຣງົດເວັ້ນຈາກກາຣຂ້າສັຕ ກາຣງົດເວັ້ນຈາກກາຣຖືເອົາສິ່ງຂອງທີ່ເຂົາບໍ່ໄດ້ໃຫ້ ກາຣງົດເວັ້ນຈາກກາຣປະພຶຕຜິດພຣົມມະຈັນຍ໌. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັມມາກັມມັນຕະ. ພິກຂຸທັງຫລາຍ! ກໍສັມມາອາຊີວະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ລະກາຣລ້ຽງຊີພທີ່ຜິດເສຍ ສຳເຣັຈຄວາມເປັນຢູ່ດ້ວຍກາຣລ້ຽງຊີພທີ່ຊອບ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັມມາອາຊີວະ. ພິກຂຸທັງຫລາຍ! ກໍສັມມາວາຍາມະເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ພິກຂຸໃນທັມວິນັຍນີ້ ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມບໍ່ເກີດຂຶ້ນແຫ່ງອະກຸສົລທັມອັນເປັນບາບທັງຫລາຍທີ່ຍັງບໍ່ເກີດຂຶ້ນ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອລະອະກຸສົລທັມອັນເປັນບາບທັງຫລາຍທີ່ເກີດຂຶ້ນແລ້ວ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມເກີດຂຶ້ນແຫ່ງກຸສົລທັມທັງຫລາຍທີ່ຍັງບໍ່ເກີດຂຶ້ນ, ຍ່ອມຍັງສັນທະໃຫ້ເກີດ ພະຍາຍາມ ປຣາຣົພຄວາມພຽນ ປະຄອງຈິຕ ຕັ້ງຈິຕໄວ້ ເພື່ອຄວາມຕັ້ງຢູ່ ເພື່ອຄວາມບໍ່ເລືອນຫາຍ ເພື່ອຄວາມມີຍິ່ງໆຂຶ້ນໄປ ເພື່ອຄວາມໄພບູລ ເພື່ອຄວາມຈະເຣີນ ເພື່ອຄວາມບໍຣິບູນແຫ່ງກຸສົລທັມທັງຫລາຍທີ່ເກີດຂຶ້ນແລ້ວ. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັມມາວາຍາມະ. ພິກຂຸທັງຫລາຍ! ກໍສັມມາສະຕິເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ພິກຂຸໃນທັມວິນັຍນີ້ ຍ່ອມພິຈາຣະນາເຫັນກາຍໃນກາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້; ຍ່ອມພິຈາຣະນາເຫັນເວທະນາໃນເວທະນາທັງຫລາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້; ຍ່ອມພິຈາຣະນາເຫັນຈິຕໃນຈິຕຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້; ຍ່ອມພິຈາຣະນາເຫັນທັມໃນທັມທັງຫລາຍຢູ່ ມີຄວາມພຽນ ມີສັມປະຊັນຍະ ມີສະຕິ ກຳຈັດອະພິຊຊາແລະໂທມະນັສໃນໂລກອອກເສຍໄດ້. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັມມາສະຕິ. ພິກຂຸທັງຫລາຍ! ກໍສັມມາສະມາທິເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ພິກຂຸໃນທັມວິນັຍນີ້ ສງັດຈາກກາມທັງຫລາຍ ສງັດຈາກອະກຸສົລທັມທັງຫລາຍ ບັນລຸປະຖົມຊານ ມີວິຕົກວິຈາຣ ມີປີຕິແລະສຸຂອັນເກີດແຕ່ວິເວກຢູ່; ເພາະວິຕົກວິຈາຣສງົບຣະງັບໄປ ຍ່ອມບັນລຸທຸຕິຍະຊານ ມີຄວາມຜ່ອງໃສແຫ່ງຈິຕໃນພາຍໃນ ເປັນທັມອັນເອກຜຸດຂຶ້ນ ບໍ່ມີວິຕົກ ບໍ່ມີວິຈາຣ ມີແຕ່ປີຕິແລະສຸຂອັນເກີດແຕ່ສະມາທິຢູ່; ເພາະປີຕິສິ້ນໄປ ເປັນຜູ້ມີອຸເປກຂາ ມີສະຕິສັມປະຊັນຍະ ສເວີຍສຸຂດ້ວຍກາຍ ຍ່ອມບັນລຸຕະຕິຍະຊານ ທີ່ພຣະອະຣິຍະເຈົ້າທັງຫລາຍສັນລະເສີນຜູ້ໄດ້ບັນລຸວ່າ ເປັນຜູ້ມີອຸເປກຂາ ມີສະຕິຢູ່ເປັນສຸຂ. ເພາະລະສຸຂແລະທຸກຂ໌ເສຍໄດ້ ແລະເພາະຄວາມດັບຫາຍໄປແຫ່ງໂສມະນັສແລະໂທມະນັສໃນກາລກ່ອນ ຍ່ອມບັນລຸຈະຕຸຕຖະຊານ ອັນບໍ່ມີທຸກຂ໌ບໍ່ມີສຸຂ ມີແຕ່ອຸເປກຂາເປັນເຫຕໃຫ້ສະຕິບໍຣິສຸທຢູ່. ພິກຂຸທັງຫລາຍ ນີ້ຮຽກວ່າ ສັມມາສະມາທິ.