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The Buddha's words Duccaritavipākasutta AN 8.40 https://suttacentral.net/an8.40 Photo by natsuki on Unsplash “Bhikkhus, the destruction of life, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being the destruction of life at minimum conduces to a short life span. “Taking what is not given, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being taking what is not given at minimum conduces to loss of wealth. “Sexual misconduct, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being sexual misconduct at minimum conduces to enmity and rivalry. “False speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being false speech at minimum conduces to false accusations. “Divisive speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being divisive speech at minimum conduces to being divided from one’s friends. “Harsh speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being harsh speech at minimum conduces to disagreeable sounds. “Idle chatter, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being idle chatter at minimum conduces to others distrusting one’s words. “Drinking liquor and wine, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being drinking liquor and wine at minimum conduces to madness.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ຂັນທະວາຣະວັຄ ໑໗/໑໙໒-໑໙໓/໓໖໙ https://suttacentral.net/sn23.4 Pariññeyya Sutta SN 23.4 SN iii 191 Photo by Wes Grant on Unsplash ຄັ້ງນັ້ນແລ ທ່ານພຣະຣາທະໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ອະພິວາທພຣະຜູ້ມີພຣະພາຄແລ້ວນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສກັບທ່ານພຣະຣາທະວ່າ: ຣາທະ! ເຮົາຈັກສະແດງປະຣິນເຍີຍຍະທັມ, ປະຣິນຍາ ແລະປະຣິນຍາຕາວີບຸຄຄົລ ເຈົ້າຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ທ່ານພຣະຣາທະທູລຮັບພຣະດຳຣັສຂອງພຣະຜູ້ມີພຣະພາຄແລ້ວ ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ: ຣາທະ! ປະຣິນເຍີຍຍະທັມເປັນຢ່າງໃດ? ຣາທະ! ຣູປແລ ເປັນປະຣິນເຍີຍຍະທັມ, ເວທະນາເປັນປະຣິນເຍີຍຍະທັມ, ສັນຍາເປັນປະຣິນເຍີຍຍະທັມ, ສັງຂາຣທັງຫລາຍເປັນປະຣິນເຍີຍຍະທັມ, ວິນຍານເປັນປະຣິນເຍີຍຍະທັມ. ຣາທະ ນີ້ຮຽກວ່າ ປະຣິນເຍີຍຍະທັມ. ຣາທະ! ປະຣິນຍາເປັນຢ່າງໃດ? ຄວາມສິ້ນຣາຄະ, ຄວາມສິ້ນໂທສະ, ຄວາມສິ້ນໂມຫະ. ຣາທະ ນີ້ຮຽກວ່າ: ປະຣິນຍາ. ຣາທະ! ປະຣິນຍາຕາວີບຸຄຄົລເປັນຢ່າງໃດ? ຜູ້ທີ່ເຂົາຮຽກກັນວ່າ ອະຣະຫັນຕ໌ ຄື ທ່ານຜູ້ມີຊື່ຢ່າງນີ້ ມີໂຄຕຢ່າງນີ້. ຣາທະ ນີ້ຮຽກວ່າ ປະຣິນຍາຕາວີບຸຄຄົລ. Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Rādha, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. Listen and pay close attention, I will speak.” “Yes, sir,” Rādha replied. The Buddha said this: "And what things should be completely understood? Form, feeling, perception, volitional formations, and consciousness. These are called the things that should be completely understood. And what is complete understanding? The ending of lust, hate, and delusion. This is called complete understanding. And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood.”

The Buddha's words Kaccānagottasutta SN 12.15 https://suttacentral.net/sn12.15 At Savatthī. Then the Venerable Kaccanagotta approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it is said, ‘right view, right view.’ In what way, venerable sir, is there right view?” “This world, Kaccana, for the most part depends upon a duality—upon the notion of existence and the notion of nonexistence. But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world. “This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. But this one with right view does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘my self.’ He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view. “‘All exists’: Kaccana, this is one extreme. ‘All does not exist’: this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘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. 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.”

The Buddha's words ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໒໔໕-໒໔໗/໑໐໑໐-໑໐໒໒ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ນິຄົມຂອງຊາວອັງຄະຊື່ອາປະນະ ໃນແຄວ້ນອັງຄະ ໃນທີ່ນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄຕຣັສຮຽກທ່ານພຣະສາຣີບຸຕມາແລ້ວຕຣັສວ່າ: ສາຣີບຸຕ! ອະຣິຍະສາວົກໃດມີສັທທາຕັ້ງໝັ້ນ ເຫລື້ອມໃສຢ່າງຍິ່ງໃນຕະຖາຄົຕ ອະຣິຍະສາວົກນັ້ນຍ່ອມບໍ່ເຄືອບແຄງຫລືສົງໃສໃນຕະຖາຄົຕ ຫລືໃນສາສນາຂອງຕະຖາຄົຕ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອະຣິຍະສາວົກໃດມີສັທທາຕັ້ງໝັ້ນ ເຫລື້ອມໃສຢ່າງຍິ່ງໃນພຣະຕະຖາຄົຕ ອະຣິຍະສາວົກນັ້ນຍ່ອມບໍ່ເຄືອບແຄງຫລືສົງໃສໃນພຣະຕະຖາຄົຕ ຫລືໃນສາສນາຂອງພຣະຕະຖາຄົຕ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອີກຢ່າງໜຶ່ງ ອະຣິຍະສາວົກຜູ້ມີສັທທາຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກເປັນຜູ້ປຣາຣົພຄວາມພຽນເພື່ອລະອະກຸສົລທັມທັງຫລາຍ ເພື່ອຄວາມເຖິງພ້ອມແຫ່ງກຸສົລທັມທັງຫລາຍ ມີກຳລັງ ມີຄວາມບາກບັ່ນໝັ້ນຄົງ ບໍ່ປະຖິ້ມທຸຣະໃນກຸສົລທັມທັງຫລາຍ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ກໍວິຣິຍະຂອງອະຣິຍະສາວົກນັ້ນ ເປັນວິຣິຍິນທຣີຍ໌. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອີກຢ່າງໜຶ່ງ ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນແລ້ວ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກເປັນຜູ້ມີສະຕິ ປະກອບດ້ວຍສະຕິເປັນເຄື່ອງຮັກສາຕົນຢ່າງຍິ່ງ ຍ່ອມຣະນຶກເຖິງສິ່ງທີ່ເຄີຍທຳ ຄຳທີ່ເຄີຍເວົ້າແມ່ນແຕ່ນານໄດ້. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ກໍສະຕິຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສະຕິນທຣີຍ໌. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອີກຢ່າງໜຶ່ງ ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນ ມີສະຕິຕັ້ງໝັ້ນ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກກະທຳໂວສສັຄຄະໃຫ້ເປັນອາຣົມ ໄດ້ສະມາທິ ໄດ້ເອກັຄຄະຕາຈິຕ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ກໍສະມາທິຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສະມາທິນທຣີຍ໌. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອີກຢ່າງໜຶ່ງ ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນ ມີສະຕິຕັ້ງໝັ້ນ ມີຈິຕຕັ້ງ ໝັ້ນ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກຮູ້ແຈ້ງວ່າ ເບື້ອງຕົ້ນແລະທີ່ສຸດແຫ່ງສົງສາຣອັນບຸຄຄົລຮູ້ບໍ່ໄດ້ແລ້ວ ເບື້ອງຕົ້ນແລະທີ່ສຸດຍ່ອມບໍ່ປາກົຕແກ່ເຫລົ່າສັຕຜູ້ມີອະວິຊຊາເປັນເຄື່ອງກັ້ນ ມີຕັນຫາເປັນເຄື່ອງຜູກ ແລ່ນໄປຢູ່ ທ່ອງທ່ຽວໄປຢູ່ ເພາະຄວາມຈາງຄາຍດັບໄປໂດຍບໍ່ເຫລືອແຫ່ງອະວິຊຊານັ້ນໆແລ ນັ້ນຄືບົທອັນສງົບ ນັ້ນຄືບົທອັນປະນີຕ (ສັນຕະເມຕັງ ປະທັງ ປະນີຕະເມຕັງ ປະທັງ) ຄືຄວາມສງົບຣະງັບແຫ່ງສັງຂາຣທັງປວງ ຄວາມສະລະຄືນເຊິ່ງອຸປະທິທັງປວງ ຄວາມສິ້ນຕັນຫາ ຄວາມສິ້ນຄວາມກຳນັດ ຄວາມດັບ ນິພພານ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ກໍປັນຍາຂອງອະຣິຍະສາວົກນັ້ນ ເປັນປັນຍິນທຣີຍ໌. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ອະຣິຍະສາວົກນັ້ນແລ ມີສັທທາຢ່າງນີ້ ພະຍາຍາມຢ່າງນີ້ ຄັນພະຍາຍາມແລ້ວ ຣະນຶກຢ່າງນີ້ ຄັນຣະນຶກແລ້ວ ຕັ້ງໝັ້ນຢ່າງນີ້ ຄັນຕັ້ງໝັ້ນແລ້ວ ຮູ້ແຈ້ງຢ່າງນີ້ ຄັນຮູ້ແຈ້ງແລ້ວ ຍ່ອມເຊື່ອໝັ້ນຢ່າງນີ້ວ່າ ທັມເຫລົ່ານີ້ ເປັນທັມທີ່ເຮົາເຄີຍໄດ້ຟັງມາແຕ່ກ່ອນ ບັດນີ້ເຮົາຖືກຕ້ອງດ້ວຍກາຍຢູ່ ແລະເຫັນແຈ້ງແທງຕລອດດ້ວຍປັນຍາ. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກໍສັທທາຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສັທທິນທຣີຍ໌ ດັ່ງນີ້ແລ. ສາທຸ ສາທຸ ສາຣີບຸຕ! ສາຣີບຸຕ! ອະຣິຍະສາວົກໃດມີສັທທາຕັ້ງໝັ້ນ ເຫລື້ອມໃສຢ່າງຍິ່ງໃນຕະຖາຄົຕ ອະຣິຍະສາວົກນັ້ນຍ່ອມບໍ່ເຄືອບແຄງຫລືສົງໃສໃນຕະຖາຄົຕ ຫລືໃນສາສນາຂອງຕະຖາຄົຕ. ສາຣີບຸຕ! ອະຣິຍະສາວົກຜູ້ມີສັທທາຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກເປັນຜູ້ປຣາຣົພຄວາມພຽນເພື່ອລະອະກຸສົລທັມທັງຫລາຍ ເພື່ອຄວາມເຖິງພ້ອມແຫ່ງກຸສົລທັມທັງຫລາຍ ມີກຳລັງ ມີຄວາມບາກບັ່ນໝັ້ນຄົງ ບໍ່ປະຖິ້ມທຸຣະໃນກຸສົລທັມທັງຫລາຍ. ສາຣີບຸຕ ກໍວິຣິຍະຂອງອະຣິຍະສາວົກນັ້ນ ເປັນວິຣິຍິນທຣີຍ໌. ສາຣີບຸຕ! ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນແລ້ວ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກເປັນຜູ້ມີສະຕິ ປະກອບດ້ວຍສະຕິເປັນເຄື່ອງຮັກສາຕົນຢ່າງຍິ່ງ ຍ່ອມຣະນຶກເຖິງສິ່ງທີ່ເຄີຍທຳ ຄຳທີ່ເຄີຍເວົ້າແມ່ນແຕ່ນານໄດ້. ສາຣີບຸຕ ກໍສະຕິຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສະຕິນທຣີຍ໌. ສາຣີບຸຕ! ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນ ມີສະຕິຕັ້ງໝັ້ນ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກກະທຳໂວສສັຄຄະໃຫ້ເປັນອາຣົມ ໄດ້ສະມາທິ ໄດ້ເອກັຄຄະຕາຈິຕ. ສາຣີບຸຕ ກໍສະມາທິຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສະມາທິນທຣີຍ໌. ສາຣີບຸຕ! ອະຣິຍະສາວົກຜູ້ມີສັທທາ ປຣາຣົພຄວາມພຽນ ມີສະຕິຕັ້ງໝັ້ນ ມີຈິຕຕັ້ງໝັ້ນ ຍ່ອມຫວັງຂໍ້ນີ້ໄດ້ວ່າ ຈັກຮູ້ແຈ້ງວ່າ ເບື້ອງຕົ້ນແລະທີ່ສຸດແຫ່ງສົງສາຣອັນບຸຄຄົລຮູ້ບໍ່ໄດ້ແລ້ວ ເບື້ອງຕົ້ນແລະທີ່ສຸດຍ່ອມບໍ່ປາກົຕແກ່ເຫລົ່າສັຕຜູ້ມີອະວິຊຊາເປັນເຄື່ອງກັ້ນ ມີຕັນຫາເປັນເຄື່ອງຜູກ ແລ່ນໄປຢູ່ ທ່ອງທ່ຽວໄປຢູ່ ເພາະຄວາມຈາງຄາຍດັບໄປໂດຍບໍ່ເຫລືອແຫ່ງອະວິຊຊານັ້ນໆແລ ນັ້ນຄືບົທອັນສງົບ ນັ້ນຄືບົທອັນປະນີຕ (ສັນຕະເມຕັງ ປະທັງ ປະນີຕະເມຕັງ ປະທັງ) ຄືຄວາມສງົບຣະງັບແຫ່ງສັງຂາຣທັງປວງ ຄວາມສະລະຄືນເຊິ່ງອຸປະທິທັງປວງ ຄວາມສິ້ນຕັນຫາ ຄວາມສິ້ນຄວາມກຳນັດ ຄວາມດັບ ນິພພານ. ສາຣີບຸຕ ກໍປັນຍາຂອງອະຣິຍະສາວົກນັ້ນ ເປັນປັນຍິນທຣີຍ໌. ສາຣີບຸຕ! ອະຣິຍະສາວົກນັ້ນ ມີສັທທາຢ່າງນີ້ ພະຍາຍາມຢ່າງນີ້ ຄັນພະຍາຍາມແລ້ວ ຣະນຶກຢ່າງນີ້ ຄັນຣະນຶກແລ້ວ ຕັ້ງໝັ້ນຢ່າງນີ້ ຄັນຕັ້ງໝັ້ນແລ້ວ ຮູ້ແຈ້ງຢ່າງນີ້ ຄັນຮູ້ແຈ້ງແລ້ວ ຍ່ອມເຊື່ອໝັ້ນຢ່າງນີ້ວ່າ ທັມເຫລົ່ານີ້ ເປັນທັມທີ່ເຮົາເຄີຍໄດ້ຟັງມາແຕ່ກ່ອນ ບັດນີ້ເຮົາຖືກຕ້ອງດ້ວຍກາຍຢູ່ ແລະເຫັນແຈ້ງແທງຕລອດດ້ວຍປັນຍາ. ສາຣີບຸຕ ກໍສັທທາຂອງອະຣິຍະສາວົກນັ້ນ ເປັນສັທທິນທຣີຍ໌ ດັ່ງນີ້ແລ.

The Buddha's words Ekapuggalavagga AN 1.170–187 https://suttacentral.net/an1.170-187 “One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” “The appearance of one person, mendicants, is rare in the world. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose appearance is rare in the world.” “One person, mendicants, arises in the world who is an incredible human being. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world who is an incredible human being.” “The death of one person, mendicants, is regretted by many people. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose death is regretted by many people.” “One person, mendicants, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of men.” “With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.” “Mendicants, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”

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 Dvedhāvitakkasutta MN 19 https://suttacentral.net/mn19 THUS HAE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this: “Bhikkhus, before my enlightenment, while I was still only an unenlightened Bodhisatta, it occurred to me: ‘Suppose that I divide my thoughts into two classes. Then I set on one side thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty, and I set on the other side thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty. “As I abided thus, diligent, ardent, and resolute, a thought of sensual desire arose in me. I understood thus: ‘This thought of sensual desire has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.’ When I considered: ‘This leads to my own affliction,’ it subsided in me; when I considered: ‘This leads to others’ affliction,’ it subsided in me; when I considered: ‘This leads to the affliction of both,’ it subsided in me; when I considered: ‘This obstructs wisdom, causes difficulties, and leads away from Nibbāna,’ it subsided in me. Whenever a thought of sensual desire arose in me, I abandoned it, removed it, did away with it. “As I abided thus, diligent, ardent, and resolute, a thought of ill will arose in me…a thought of cruelty arose in me. I understood thus: ‘This thought of cruelty has arisen in me. This leads to my own affliction, to others’ affliction, and to the affliction of both; it obstructs wisdom, causes difficulties, and leads away from Nibbāna.‘ When I considered thus…it subsided in me. Whenever a thought of cruelty arose in me, I abandoned it, removed it, did away with it. “Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of sensual desire, he has abandoned the thought of renunciation to cultivate the thought of sensual desire, and then his mind inclines to thoughts of sensual desire. If he frequently thinks and ponders upon thoughts of ill will…upon thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty. “Just as in the last month of the rainy season, in the autumn, when the crops thicken, a cowherd would guard his cows by constantly tapping and poking them on this side and that with a stick to check and curb them. Why is that? Because he sees that he could be flogged, imprisoned, fined, or blamed if he let them stray into the crops. So too I saw in unwholesome states danger, degradation, and defilement, and in wholesome states the blessing of renunciation, the aspect of cleansing. “As I abided thus, diligent, ardent, and resolute, a thought of renunciation arose in me. I understood thus: ‘This thought of renunciation has arisen in me. This does not lead to my own affliction, or to others’ affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration.’ So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So that my mind should not be strained. “As I abided thus, diligent, ardent, and resolute, a thought of non-ill will arose in me…a thought of non-cruelty arose in me. I understood thus: ‘This thought of non-cruelty has arisen in me. This does not lead to my own affliction, or to others’ affliction, or to the affliction of both; it aids wisdom, does not cause difficulties, and leads to Nibbāna. If I think and ponder upon this thought even for a night, even for a day, even for a night and day, I see nothing to fear from it. But with excessive thinking and pondering I might tire my body, and when the body is tired, the mind becomes strained, and when the mind is strained, it is far from concentration.’ So I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. Why is that? So that my mind should not be strained. “Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind. If he frequently thinks and ponders upon thoughts of renunciation, he has abandoned the thought of sensual desire to cultivate the thought of renunciation, and then his mind inclines to thoughts of renunciation. If he frequently thinks and ponders upon thoughts of non-ill will…upon thoughts of non-cruelty, he has abandoned the thought of cruelty to cultivate the thought of non-cruelty, and then his mind inclines to thoughts of non-cruelty. “Just as in the last month of the hot season, when all the crops have been brought inside the villages, a cowherd would guard his cows while staying at the root of a tree or out in the open, since he needs only to be mindful that the cows are there; so too, there was need for me only to be mindful that those states were there. “Tireless energy was aroused in me and unremitting mindfulness was established, my body was tranquil and untroubled, my mind concentrated and unified. “Quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. “With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. “With the fading away as well of rapture, I abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, I entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ “With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars I recollected my manifold past lives. “This was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understood how beings pass on according to their actions thus: ‘These worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions. “This was the second true knowledge attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the way leading to the cessation of suffering.’ I directly knew as it actually is: ‘These are the taints’; I directly knew as it actually is: ‘This is the origin of the taints’; I directly knew as it actually is: ‘This is the cessation of the taints’; I directly knew as it actually is: ‘This is the way leading to the cessation of the taints.’ “When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated, there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ “This was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who abides diligent, ardent, and resolute. “Suppose, bhikkhus, that in a wooded range there was a great low-lying marsh near which a large herd of deer lived. Then a man appeared desiring their ruin, harm, and bondage, and he closed off the safe and good path to be traveled joyfully, and he opened up a false path, and he put out a decoy and set up a dummy so that the large herd of deer might later come upon calamity, disaster, and loss. But another man came desiring their good, welfare, and protection, and he reopened the safe and good path that led to their happiness, and he closed off the false path, and he removed the decoy and destroyed the dummy, so that the large herd of deer might later come to growth, increase, and fulfilment. “Bhikkhus, I have given this simile in order to convey a meaning. This is the meaning: ‘The great low-lying marsh’ is a term for sensual pleasures. ‘The large herd of deer’ is a term for beings. ‘The man desiring their ruin, harm, and bondage’ is a term for Māra the Evil One. ‘The false path’ is a term for the wrong eightfold path, that is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. ‘The decoy’ is a term for delight and lust. ‘The dummy’ is a term for ignorance. ‘The man desiring their good, welfare, and protection’ is a term for the Tathāgata, accomplished and fully enlightened. ‘The safe and good path to be traveled joyfully’ is a term for the Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. “So, bhikkhus, the safe and good path to be traveled joyfully has been reopened by me, the wrong path has been closed off, the decoy removed, the dummy destroyed. “What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. There are these roots of trees, these empty huts. Meditate, bhikkhus, do not delay or else you will regret it later. This is our instruction to you.” That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

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

The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ປັນຈະກະ-ສັກກະນິບາຕ ໒໒/໕໗-໕໘/໕໓ ພິກຂຸທັງຫລາຍ! ອົງຄ໌ແຫ່ງຄວາມພຽນ ໕ ປະກາຣນີ້, ໕ ປະກາຣເປັນຢ່າງໃດ? (ປັນຈິມານິ ພິກຂະເວ ປະທານິຍັງຄານິ ກະຕະມານິ ປັນຈະ) ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ເປັນຜູ້ມີສັທທາ ເຊື່ອພຣະປັນຍາກາຣຕຣັສຮູ້ຂອງພຣະຕະຖາຄົຕວ່າ ເພາະເຫຕຢ່າງນີ້ໆ ພຣະຜູ້ມີພຣະພາຄ ພຣະອົງຄ໌ນັ້ນ ເປັນພຣະອະຣະຫັນຕ໌, ຕຣັສຮູ້ເອງໂດຍຊອບ, ເຖິງພ້ອມດ້ວຍວິຊຊາແລະຈະຣະນະ, ສະເດັຈໄປດີແລ້ວ, ຊົງຮູ້ແຈ້ງໂລກ, ເປັນສາຣະຖີຝຶກບຸຣຸສທີ່ຄວນຝຶກບໍ່ມີຜູ້ອື່ນຍິ່ງກວ່າ, ເປັນສາສດາຂອງເທວະດາແລະມະນຸສທັງຫລາຍ, ເປັນຜູ້ເບີກບານແລ້ວ, ເປັນຜູ້ຈຳແນກທັມ ດັ່ງນີ້. ເປັນຜູ້ມີອາພາທໜ້ອຍ, ມີທຸກຂ໌ໜ້ອຍ, ປະກອບດ້ວຍໄຟທາຕທີ່ມີຜົລສະໝ່ຳສະເໝີ ບໍ່ເຢັນຫລາຍ ບໍ່ຮ້ອນຫລາຍ ພໍປານກາງ ຄວນແກ່ກາຣບຳເພັນພຽນ. ເປັນຜູ້ບໍ່ໂອ້ອວດ ບໍ່ມີມາຍາ ກະທຳຕົນໃຫ້ເປີດເຜີຍຕາມທີ່ເປັນຈິງໃນພຣະສາສດາ ຫລືໃນເພື່ອນພຣົມມະຈັນຍ໌ຜູ້ເປັນວິນຍູຊົນ. ເປັນຜູ້ປຣາຣົພຄວາມພຽນເພື່ອລະອະກຸສົລທັມທັງຫລາຍ ເພື່ອຄວາມເຖິງພ້ອມແຫ່ງກຸສົລທັມທັງຫລາຍ ມີກຳລັງ ມີຄວາມບາກບັ່ນໝັ້ນຄົງ ບໍ່ປະຖິ້ມທຸຣະໃນກຸສົລທັມທັງຫລາຍ. ເປັນຜູ້ມີປັນຍາ ປະກອບດ້ວຍປັນຍາເຄື່ອງກຳນົດຮູ້ຄວາມເກີດແລະຄວາມດັບອັນເປັນອະຣິຍະ ເປັນເຄື່ອງຊຳແຣກກິເລສໃຫ້ເຖິງຄວາມສິ້ນທຸກຂ໌ໂດຍຊອບ. ພິກຂຸທັງຫລາຍ! ອົງຄ໌ແຫ່ງຄວາມພຽນ ໕ ປະກາຣນີ້ແລ.

The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ທະສະກະ-ເອກາທະສະກະນິບາຕ ໒໔/໙໙-໑໐໒/໖໐ ພິກຂຸທັງຫລາຍ! ອານາປານະສະຕິອັນບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວ ຍ່ອມມີຜົລໃຫຍ່ ມີອານິສົງສ໌ໃຫຍ່. ກໍອານາປານະສະຕິ ອັນບຸຄຄົລຈະເຣີນແລ້ວຢ່າງໃດ ກະທຳໃຫ້ຫລາຍແລ້ວຢ່າງໃດ ຈຶ່ງມີຜົລໃຫຍ່ ມີອານິສົງສ໌ໃຫຍ່? 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: ເຮົາເປັນຜູ້ທຳຈິຕຕະສັງຂາຣໃຫ້ສງົບຣະງັບ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕຕະສັງຂາຣໃຫ້ສງົບຣະງັບ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງຈິຕ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ຮູ້ພ້ອມສະເພາະເຊິ່ງຈິຕ ຫາຍໃຈອອກ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕໃຫ້ປາໂມທຢ່າງຍິ່ງ ຫາຍໃຈເຂົ້າ. ຍ່ອມທຳກາຣຝຶກຫັດສຶກສາວ່າ: ເຮົາເປັນຜູ້ທຳຈິຕໃຫ້ປາໂມທຢ່າງຍິ່ງ 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! ອານາປານະສະຕິອັນບຸຄຄົລຈະເຣີນແລ້ວ ກະທຳໃຫ້ຫລາຍແລ້ວຢ່າງນີ້ແລ ຍ່ອມມີຜົລໃຫຍ່ ມີອານິສົງສ໌ໃຫຍ່. ພິກຂຸທັງຫລາຍ ເມື່ອອານາປານະສະຕິ ອັນບຸຄຄົລຈະເຣີນແລ້ວຢ່າງນີ້ ກະທຳໃຫ້ຫລາຍແລ້ວຢ່າງນີ້ ຜົລອານິສົງສ໌ຢ່າງໃດຢ່າງໜຶ່ງໃນບັນດາຜົລ ໒ ປະກາຣ ເປັນສິ່ງທີ່ຫວັງໄດ້ຄື: ອະຣະຫັຕຕະຜົລໃນປັຈຈຸບັນ ຫລືຖ້າຍັງມີອຸປາທິເຫລືອຢູ່ ກໍຈັກເປັນອະນາຄາມີ.

The Buddha's words Mahāpariḷāhasutta SN 56.43 https://suttacentral.net/sn56.43 Photo by Hasan Almasi on Unsplash “Bhikkhus, there exists a hell named the Great Conflagration. There, whatever form one sees with the eye is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable. Whatever sound one hears with the ear … Whatever odour one smells with the nose … Whatever taste one savours with the tongue … Whatever tactile object one feels with the body … Whatever mental phenomenon one cognizes with the mind is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable.” When this was said, a certain bhikkhu said to the Blessed One: “That conflagration, venerable sir, is indeed terrible; that conflagration is indeed very terrible. But is there, venerable sir, any other conflagration more terrible and frightful than that one?” “There is, bhikkhu.” “But what, venerable sir, is that conflagration more terrible and frightful than that one?” “Those ascetics or brahmins, bhikkhu, who do not understand as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they delight in volitional formations that lead to birth, in volitional formations that lead to aging, in volitional formations that lead to death, in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Delighting in such volitional formations, they generate volitional formations that lead to birth, generate volitional formations that lead to aging, generate volitional formations that lead to death, generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such volitional formations, they are burnt by the conflagration of birth, burnt by the conflagration of aging, burnt by the conflagration of death, burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say. “But, bhikkhu, those ascetics and brahmins who understand as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they do not delight in volitional formations that lead to birth, nor in volitional formations that lead to aging, nor in volitional formations that lead to death, nor in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not delighting in such volitional formations, they do not generate volitional formations that lead to birth, nor generate volitional formations that lead to aging, nor generate volitional formations that lead to death, nor generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such volitional formations, they are not burnt by the conflagration of birth, nor burnt by the conflagration of aging, nor burnt by the conflagration of death, nor burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”

The Buddha's words ອັງຄຸຕຕະຣະນິກາຍ ເອກ-ທຸກ-ຕິກນິບາຕ ໒໐/໒໑໔-໒໑໕/໕໑໙ Photo by Katarzyna Kos on Unsplash ຄັ້ງນັ້ນແລ ທ່ານພຣະອານົນທ໌ໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ອະພິວາທພຣະຜູ້ມີພຣະພາຄແລ້ວ ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວ ໄດ້ທູລຖາມພຣະຜູ້ມີພຣະພາຄວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກິ່ນຫອມ ໓ ຢ່າງນີ້ ຟຸ້ງໄປຕາມລົມຢ່າງດຽວ ຟຸ້ງໄປທວນລົມບໍ່ໄດ້. ກິ່ນຫອມ ໓ ຢ່າງນັ້ນເປັນຢ່າງໃດ? ຄື ກິ່ນທີ່ຮາກ, ກິ່ນທີ່ແກ່ນ, ກິ່ນທີ່ດອກ, ກິ່ນຫອມ ໓ ຢ່າງນີ້ແລ ຟຸ້ງໄປຕາມລົມຢ່າງດຽວ ຟຸ້ງໄປທວນລົມບໍ່ໄດ້. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກິ່ນຫອມທີ່ຟຸ້ງໄປຕາມລົມກໍໄດ້ ຟຸ້ງໄປທວນລົມກໍໄດ້ ຟຸ້ງໄປທັງຕາມລົມແລະທວນລົມກໍໄດ້ ມີຢູ່ຫລືໜໍ? ອານົນທ໌! ກິ່ນຫອມທີ່ຟຸ້ງໄປຕາມລົມກໍໄດ້ ຟຸ້ງໄປທວນລົມກໍໄດ້ ຟຸ້ງໄປທັງຕາມລົມແລະທວນລົມກໍໄດ້ມີຢູ່. ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ກິ່ນຫອມທີ່ຟຸ້ງໄປຕາມລົມກໍໄດ້ ຟຸ້ງໄປທວນລົມກໍໄດ້ ຟຸ້ງໄປທັງຕາມລົມແລະທວນລົມກໍໄດ້ເປັນຢ່າງໃດ? ອານົນທ໌! ສະຕຣີຫລືບຸຣຸສໃນບ້ານຫລືນິຄົມໃດໃນໂລກນີ້ ເຖິງພຣະພຸທທະເຈົ້າເປັນສະຣະນະ ເຖິງພຣະທັມເປັນສະຣະນະ ເຖິງພຣະສົງຄ໌ເປັນສະຣະນະ ເວັ້ນຂາດຈາກກາຣຂ້າສັຕ, ເວັ້ນຂາດຈາກກາຣລັກຊັພຍ໌, ເວັ້ນຂາດຈາກກາຣປະພຶຕຜິດໃນກາມທັງຫລາຍ, ເວັ້ນຂາດຈາກກາຣເວົ້າຕົວະ, ເວັ້ນຂາດຈາກສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທ, ເປັນຄົນມີສີລ, ມີກັລຍານະທັມ, ມີໃຈປາສະຈາກມັຈສະຣິຍະອັນເປັນມົລທິນ ມີຈາຄະອັນສະລະແລ້ວ ມີຝາມືອັນຊຸ່ມ ຍິນດີໃນກາຣສະລະ ຄວນແກ່ກາຣຂໍ ຍິນດີໃນທານແລະກາຣແຈກຈ່າຍທານ ຢູ່ຄອງເຮືອນ ສະມະນະຫລືພຣາມນ໌ທຸກທິສຍ່ອມກ່າວສັນລະເສີນຄຸນຂອງເຂົາວ່າ ສະຕຣີຫລືບຸຣຸສໃນບ້ານຫລືນິຄົມແຫ່ງນັ້ນ ເຖິງພຣະພຸທທະເຈົ້າເປັນສະຣະນະ ເຖິງພຣະທັມເປັນສະຣະນະ ເຖິງພຣະສົງຄ໌ເປັນສະຣະນະ ເວັ້ນຂາດຈາກກາຣຂ້າສັຕ, ເວັ້ນຂາດຈາກກາຣລັກຊັພຍ໌, ເວັ້ນຂາດຈາກກາຣປະພຶຕຜິດໃນກາມທັງຫລາຍ, ເວັ້ນຂາດຈາກກາຣເວົ້າຕົວະ, ເວັ້ນຂາດຈາກສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທ, ເປັນຄົນມີສີລ, ມີກັລຍານະທັມ, ມີໃຈປາສະຈາກມັຈສະຣິຍະອັນເປັນມົລທິນ ມີຈາຄະອັນສະລະແລ້ວ ມີຝາມືອັນຊຸ່ມ ຍິນດີໃນກາຣສະລະ ຄວນແກ່ກາຣຂໍ ຍິນດີໃນທານແລະກາຣແຈກຈ່າຍທານ ຢູ່ຄອງເຮືອນ. ແມ່ນແຕ່ເທວະດາທັງຫລາຍກໍກ່າວສັນລະເສີນຄຸນຂອງເຂົາວ່າ ສະຕຣີຫລືບຸຣຸສໃນບ້ານຫລືນິຄົມແຫ່ງນັ້ນ ເຖິງພຣະພຸທທະເຈົ້າເປັນສະຣະນະ ເຖິງພຣະທັມເປັນສະຣະນະ ເຖິງພຣະສົງຄ໌ເປັນສະຣະນະ ເວັ້ນຂາດຈາກກາຣຂ້າສັຕ, ເວັ້ນຂາດຈາກກາຣລັກຊັພຍ໌, ເວັ້ນຂາດຈາກກາຣປະພຶຕຜິດໃນກາມທັງຫລາຍ, ເວັ້ນຂາດຈາກກາຣເວົ້າຕົວະ, ເວັ້ນຂາດຈາກສຸຣາເມຣັຍແລະສິ່ງມຶນເມົາອັນເປັນທີ່ຕັ້ງແຫ່ງຄວາມປະມາທ, ເປັນຄົນມີສີລ, ມີກັລຍານະທັມ, ມີໃຈປາສະຈາກມັຈສະຣິຍະອັນເປັນມົລທິນ ມີຈາຄະອັນສະລະແລ້ວ ມີຝາມືອັນຊຸ່ມ ຍິນດີໃນກາຣສະລະ ຄວນແກ່ກາຣຂໍ ຍິນດີໃນທານແລະກາຣແຈກຈ່າຍທານ ຢູ່ຄອງເຮືອນ. ອານົນທ໌! ກິ່ນຫອມນີ້ແລ ຟຸ້ງໄປຕາມລົມກໍໄດ້ ຟຸ້ງໄປທວນລົມກໍໄດ້ ຟຸ້ງໄປທັງຕາມລົມແລະທວນລົມກໍໄດ້. ກິ່ນດອກໄມ້ຟຸ້ງທວນລົມໄປບໍ່ໄດ້ ກິ່ນຈັນທ໌ ກິ່ນກິດສນາ ຫລືກິ່ນມັລລິກາກໍຟຸ້ງທວນລົມໄປບໍ່ໄດ້ ສ່ວນກິ່ນຂອງສັປບຸຣຸສຍ່ອມຟຸ້ງທວນລົມໄປໄດ້ ເພາະສັປບຸຣຸສຟຸ້ງໄປທຸກທິສ.