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

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

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

Learn the Buddha's words by reading suttas. These Dhamma books are freely offered for you. For everyone DHAMMA BOOKS These Dhamma books are freely offered for you. Read and download New Book. ອ່ານຫລືດາວໂຫລດ ໜັງສືທັມມະຫົວໃໝ່ "ມຸງຄຸລໃນພຸທທະສາສນາ" LEARN THE BUDDHA'S WORDS TO UNDERSTAND THE TRUE DHAMMA Dhamma Book The Words of the Buddha "Development of Concentration" Read More Development of Concentration At Savatthi. “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are. “And what does he understand as it really is? He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ “Bhikkhus, develop concentration. A bhikkhu who is concentrated understands things as they really are." Dhamma Book The Word of the Buddha ຄິລານະທັມ (New Update) Read More ຄິລານະທັມ ຄິລານະທັມ." Dhamma for Patients is so powerful book for any person, especially a patient. There are many suttas in this book that the Buddha taught Dhamma for patients. It is available to download the PDF file right now. Dhamma Book The Word of the Buddha Knowing The Buddha By His Words Read More Knowing The Buddha By His Words 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.” Dhamma Book The Word of the Buddha " On the Going Forth of Yasa" is a story about Yasa. Read More On the going forth of Yasa "Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the (great) merchant, the householder, with the venerable Yasa as attendant; having approached, he sat down on an appointed seat. Then the mother and the former wife of the venerable Yasa approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance..." Dhamma Book The Word of the Buddha ອະບາຍມຸຂ (New Update) Read More ອະບາຍມຸຂ “ເພື່ອນໃນໂຮງສຸຣາກໍມີ ເພື່ອນກ່າວແຕ່ປາກວ່າ ເພື່ອນໆກໍມີ ສ່ວນຜູ້ໃດເປັນສະຫາຍໃນຄາວມີເຣື່ອງເກີດຂຶ້ນ ຜູ້ນັ້ນຈັດວ່າເປັນເພື່ອນແທ້. ເຫຕ ໖ ປະກາຣຄື: ກາຣນອນຕື່ນສວາຍ, ກາຣເສພພະຣິຍາຂອງຜູ້ອື່ນ, ຄວາມປະສົງກໍ່ເວຣ, ຄວາມເປັນຜູ້ກະທຳແຕ່ສິ່ງອັນຫາປະໂຍຊນ໌ບໍ່ໄດ້, ກາຣມີມິຕຊົ່ວ, ຄວາມຕຣະໜີ່ໜຽວແໜ້ນ (ສຸກະທະຣິຍະຕາ), ເຫລົ່ານີ້ຍ່ອມກຳຈັດບຸຣຸສເສຍຈາກປະໂຍຊນ໌ສຸຂທີ່ຄວນຫວັງໄດ້. ຄົນມີມິຕຊົ່ວ ມີເພື່ອນຊົ່ວ ມີມະຣະຍາທແລະຄວາມປະພຶຕຊົ່ວ ຍ່ອມເສື່ອມຈາກໂລກທັງສອງຄື ຈາກໂລກນີ້ແລະໂລກໜ້າ. ເຫຕ ໖ ປະກາຣຄື: ກາຣພະນັນແລະນັກເລງຍິງ, ນັກເລງສຸຣາ, ກາຣຟ້ອນລຳຂັບຮ້ອງ, ກາຣນອນຫລັບໃນກາງເວັນ ທ່ຽວຫລິ້ນໃນກາງຄືນ, ກາຣມີມິຕຊົ່ວ, ຄວາມຕຣະໜີ່ໜຽວແໜ້ນ, ເຫລົ່ານີ້ຍ່ອມກຳຈັດບຸຣຸສເສຍຈາກປະໂຍຊນ໌ສຸຂທີ່ຄວນຫວັງໄດ້. ຊົນເຫລົ່າໃດຫລິ້ນກາຣພະນັນ ດື່ມສຸຣາ ລ່ວງລະເມີດຍິງອັນເປັນທີ່ຮັກສະເໝີດ້ວຍຊີວິຕຂອງຜູ້ອື່ນ, ຄົບແຕ່ຄົນຊົ່ວ ບໍ່ຄົບຫາຜູ້ຈະເຣີນ ຍ່ອມເຂົ້າເຖິງຄວາມເສື່ອມ ເໝືອນດວງຈັນທ໌ຂ້າງແຮມ. ຜູ້ໃດດື່ມສຸຣາ ໄຮ້ຊັພຍ໌ ບໍ່ກະທຳກາຣງານຫາລ້ຽງຊີພ ເປັນຄົນເມົາ ປາສະຈາກສິ່ງອັນເປັນປະໂຍຊນ໌ ເຂົາຈັກຈົມລົງສູ່ໜີ້ເໝືອນກ້ອນຫີນຈົມນ້ຳ ສັນນັ້ນ ຈັກກະທຳຄວາມມົວໝອງໃຫ້ແກ່ຕົນທັນທີ. ຄົນຊອບນອນຫລັບໃນກາງເວັນ ບໍ່ລຸກຂຶ້ນໃນກາງຄືນ (ນອນທັງເວັນທັງຄືນ) ເປັນຄົນເມົາປະຈຳ ບໍ່ສາມາດຄອບຄອງເຫຍົ້າເຮືອນໃຫ້ດີໄດ້. ປະໂຍຊນ໌ທັງຫລາຍຍ່ອມລ່ວງເລີຍຊາຍໜຸ່ມທີ່ປະຖິ້ມກາຣງານ ດ້ວຍອ້າງວ່າ ໜາວຫລາຍ ຮ້ອນຫລາຍ ເວລານີ້ຄ່ຳແລ້ວເປັນຕົ້ນ. ສ່ວນຜູ້ໃດບໍ່ສຳຄັນຄວາມໜາວຄວາມຮ້ອນຍິ່ງໄປກວ່າຫຍ້າ ກະທຳກິຈຂອງບຸຣຸສຢູ່ ຜູ້ນັ້ນຍ່ອມບໍ່ເສື່ອມຈາກຄວາມສຸຂ." Dhamma Book The Word of the Buddha The Divine Messenger Read More The Divine Messenger “Bhikkhus, there are these three divine messengers. What three? “Here, bhikkhus, someone engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. There the wardens of hell grab him by both arms and show him to King Yama, saying: ‘This person, your majesty, did not behave properly toward his mother and father; he did not behave properly toward ascetics and brahmins; and he did not honor the elders of the family. May your majesty inflict due punishment on him!’ “Then King Yama questions, interrogates, and cross-examines him about the first divine messenger: ‘Good man, didn’t you see the first divine messenger that appeared among human beings?’ And he replies: ‘No, lord, I didn’t see him.’..." Dhamma Book The Word of the Buddha ຄູ່ມືກາຣຈະເຣີນເມຕຕາ (New Update ) Read More ຄູ່ມືກາຣຈະເຣີນເມຕຕາ "ພິກຂຸທັງຫລາຍ! ບຸນຍ໌ກິຣິຍາວັຕຖຸຢ່າງໃດຢ່າງໜຶ່ງທີ່ມີອຸປະທິກິເລສເປັນເຫຕ ບຸນຍ໌ກິຣິຍາວັຕຖຸທັງໝົດນັ້ນ ຍ່ອມບໍ່ເຖິງສ້ຽວທີ ໑໖ ຂອງເມຕຕາເຈໂຕວິມຸຕ ເມຕຕາເຈໂຕວິມຸຕນັ້ນແລ ຄອບງຳບຸນຍ໌ກິຣິຍາວັຕຖຸເຫລົ່ານັ້ນ ສະຫວ່າງສະໄຫວ ປຽບເໝືອນຣັສມີຂອງດາວຊະນິດໃດຊະນິດ ໜຶ່ງ ຣັສມີຂອງດາວທັງໝົດນັ້ນ ຍ່ອມບໍ່ເຖິງສ້ຽວທີ ໑໖ ແຫ່ງຣັສມີຂອງດວງຈັນທ໌ ຣັສມີຂອງດວງຈັນທ໌ນັ້ນແລ ຄອບງຳຣັສມີຂອງດາວເຫລົ່ານັ້ນ ຮຸ່ງເຮືອງສະຫວ່າງສະໄຫວ ສັນນັ້ນ. ພິກຂຸທັງຫລາຍ! ປຽບເໝືອນໃນຊ່ວງເວລາອາກາສປອດໂປ່ງປາສະຈາກເມກໃນສາຣະທະສມັຍໃນເດືອນສຸດທ້າຍແຫ່ງລະດູຝົນ ພຣະອາທິຕລອຍຂຶ້ນສູ່ທ້ອງຟ້າ ກຳຈັດອາກາສອັນມືດມົລທັງປວງ ຮຸ່ງເຮືອງສະຫວ່າງສະໄຫວສັນນັ້ນ. ອີກຢ່າງໜຶ່ງ ປຽບເໝືອນດາວປະກາຍພຶກໃນປັຈຈຸບັນ ສມັຍແຫ່ງຣາຕຣີ ຍ່ອມຮຸ່ງເຮືອງສະຫວ່າງສະໄຫວ ສັນນັ້ນ. ຜູ້ໃດມີສະຕິ ຈະເຣີນເມຕຕາບໍ່ມີປະມານ ສັງໂຍຊທັງຫລາຍຂອງຜູ້ນັ້ນ ຜູ້ທີ່ພິຈາຣະນາເຫັນທັມອັນເປັນທີ່ສິ້ນໄປແຫ່ງອຸປາທິ ຍ່ອມເປັນທັມມະຊາຕເບົາບາງ ຖ້າວ່າຜູ້ນັ້ນມີຈິຕບໍ່ມຸ້ງຮ້າຍເຊິ່ງສັຕທີ່ມີຊີວິຕແມ່ນແຕ່ຊະນິດດຽວ ເປັນຜູ້ຈະເຣີນເມຕຕາຢູ່ ຜູ້ນັ້ນຍ່ອມຊື່ວ່າ ເປັນຜູ້ມີກຸສົລເພາະກາຣຈະເຣີນເມຕຕານັ້ນ ອັນພຣະອະຣິຍະບຸຄຄົລມີໃຈອະນຸເຄາະເຊິ່ງສັຕທີ່ມີຊີວິຕທຸກໝູ່ເຫລົ່າ ຍ່ອມກະທຳບຸນຍ໌ມາກມາຍ ພຣະຣາຊະຣືສີທັງຫລາຍຊົງຊະນະເຊິ່ງແຜ່ນດິນອັນເຕັມໄປດ້ວຍໝູ່ສັຕ ຊົງບູຊາຢູ່ເຊິ່ງບຸນຍ໌ເຫລົ່າໃດ ສະເດັດທ່ຽວໄປ ບຸນຍ໌ເຫລົ່ານັ້ນຍ່ອມບໍ່ເຖິງສ້ຽວທີ ໑໖ ແຫ່ງເມຕຕາຈິຕອັນບຸຄຄົລຈະເຣີນດີແລ້ວ. ຜູ້ໃດມີຈິຕປະກອບດ້ວຍເມຕຕາໃນສັຕທຸກໝູ່ເຫລົ່າ ຍ່ອມບໍ່ຂ້າເອງ ບໍ່ໃຊ້ໃຫ້ຜູ້ອື່ນຂ້າ ບໍ່ຊະນະເອງ ບໍ່ໃຊ້ຜູ້ອື່ນໃຫ້ຊະນະ ເວຣຂອງຜູ້ນັ້ນຍ່ອມບໍ່ມີເພາະເຫຕອັນໃດເລີຍ." Dhamma Book The Word of the Buddha Loving-Kindness Development Handbook Read More Loving-Kindness Development Handbook “Bhikkhus, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant. “Just as the radiance of all the stars does not equal a sixteenth part of the moon’s radiance, but the moon’s radiance surpasses them and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness… “Just as in the last month of the rainy season, in the autumn, when the sky is clear and free of clouds, the sun, on ascending, dispels the darkness of space and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness… “And just as in the night, at the moment of dawn, the morning star shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness. The mind-release of loving-kindness surpasses them and shines forth, bright and brilliant.” Dhamma Book The Word of the Buddha ຄວາມສັນໂດດ (New Update) Read More ຄວາມສັນໂດດ "ພິກຂຸທັງຫລາຍ! ທຸກຂ໌ຂອງສະມະນະ ໕ ປະກາຣນີ້ ໕ ປະກາຣເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ພິກຂຸໃນທັມວິນັຍນີ້ ເປັນຜູ້ບໍ່ສັນໂດດດ້ວຍຈີວອຣຕາມມີຕາມໄດ້, ເປັນຜູ້ບໍ່ສັນໂດດດ້ວຍບິນທະບາຕຕາມມີຕາມໄດ້, ເປັນຜູ້ບໍ່ສັນໂດດດ້ວຍເສນາສະນະຕາມມີຕາມໄດ້, ເປັນຜູ້ບໍ່ສັນໂດດດ້ວຍຄິລານະປັຈຈັຍເພສັຊບໍຣິຂາຣຕາມມີຕາມໄດ້, ບໍ່ຍິນດີປະພຶຕພຣົມມະຈັນຍ໌. ພິກຂຸທັງຫລາຍ! ທຸກຂ໌ຂອງສະມະນະ ໕ ປະກາຣນີ້ແລ. ພິກຂຸທັງຫລາຍ! ສຸຂຂອງສະມະນະ ໕ ປະກາຣນີ້ ໕ ປະກາຣເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ! ພິກຂຸໃນທັມວິນັຍນີ້ ເປັນຜູ້ສັນໂດດດ້ວຍຈີວອຣຕາມມີຕາມໄດ້, ເປັນຜູ້ສັນໂດດດ້ວຍບິນທະບາຕຕາມມີຕາມໄດ້, ເປັນຜູ້ສັນໂດດດ້ວຍເສນາສະນະຕາມມີຕາມໄດ້, ເປັນຜູ້ສັນໂດດດ້ວຍຄິລານະປັຈຈັຍເພສັຊບໍຣິຂາຣຕາມມີຕາມໄດ້, ຍິນດີປະພຶຕພຣົມມະຈັນຍ໌. ພິກຂຸທັງຫລາຍ! ສຸຂຂອງສະມະນະ ໕ ປະກາຣນີ້ແລ." Dhamma Book The Word of the Buddha ສັມມັປປະທານ ໔ Read More ສັມມັປປະທານ ໔ "ພິກຂຸທັງຫລາຍ! ແມ່ນ້ຳຄົງຄາໄຫລໄປສູ່ທິສປາຈີນ ຫລັ່ງໄປສູ່ທິສປາຈີນ ໂອນໄປສູ່ທິສປາຈີນ ສັນໃດ; ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ ສັນນັ້ນເໝືອນກັນ. ພິກຂຸທັງຫລາຍ! ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຢ່າງໃດໜໍ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ? 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! ພິກຂຸຈະເຣີນສັມມັປປະທານ ໔ ກະທຳໃຫ້ຫລາຍເຊິ່ງສັມມັປປະທານ ໔ ຢ່າງນີ້ແລ ຍ່ອມເປັນຜູ້ນ້ອມໄປສູ່ນິພພານ ໂນ້ມໄປສູ່ນິພພານ ໂອນໄປສູ່ນິພພານ." Dhamma Book The Word of the Buddha GENEROSITY Read More GENEROSITY “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." Dhamma Book The Word of the Buddha ຄູ່ມືຮັກສາອຸໂປສົຖ Read More ຄູ່ມືຮັກສາອຸໂປສົຖ ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ນິໂຄທາຣາມ ໃກ້ພຣະນະຄອຣກະບິລະພັສ ໃນສັກກະຊົນບົທ, ຄັ້ງນັ້ນແລ ອຸປາສົກຊາວສັກກະຊົນບົທຈຳນວນຫລາຍໄດ້ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບໃນວັນອຸໂປສົຖ ຖວາຍອະພິວາທພຣະຜູ້ມີພຣະພາຄແລ້ວ ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສຖາມອຸປາສົກຊາວສັກກະຊົນບົທວ່າ: "ຊາວສັກກະທັງຫລາຍ! ທ່ານທັງຫລາຍໄດ້ຮັກສາອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໘ ຫລືໜໍ? ອຸປາສົກຊາວສັກກະຊົນບົທເຫລົ່ານັ້ນກຣາບທູລວ່າ: ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ບາງຄາວພວກຂ້ານ້ອຍທັງຫລາຍກໍຮັກສາອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໘ ບາງຄາວກໍບໍ່ໄດ້ຮັກສາ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ. ຊາວສັກກະທັງຫລາຍ! ບໍ່ເປັນລາພຂອງທ່ານທັງຫລາຍເສຍແລ້ວ ທ່ານທັງຫລາຍບໍ່ໄດ້ດີເສຍແລ້ວ ທີ່ທ່ານທັງຫລາຍເມື່ອຊີວິຕມີພັຍເພາະຄວາມໂສກ ມີພັຍເພາະຄວາມຕາຍຢູ່ຢ່າງນີ້ ບາງຄາວກໍຮັກສາອຸໂປສົຖປະກອບດ້ວຍອົງຄ໌ ໘ ບາງຄາວກໍບໍ່ໄດ້ຮັກສາ. ຊາວສັກກະທັງຫລາຍ! ທ່ານທັງຫລາຍຈະເຂົ້າໃຈຄວາມຂໍ້ນັ້ນວ່າຢ່າງໃດ ບຸຣຸສໃນໂລກນີ້ຍ່ອມກະທຳຊັພຍ໌ເຄິ່ງກະຫາປະນະໃຫ້ເກີດຂຶ້ນທຸກໆວັນ ດ້ວຍກາຣງານອັນຊອບ ໂດຍບໍ່ແຕະຕ້ອງອະກຸສົລເລີຍ ສົມຄວນຈະກ່າວໄດ້ຫລືບໍ່ວ່າ ເປັນບຸຣຸສສລາດ ສົມບູນດ້ວຍຄວາມໝັ່ນ? ສົມຄວນກ່າວໄດ້ຢ່າງນັ້ນ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ...! Dhamma Book The Word of the Buddha The Way of Squandering Wealth Read More APAYAMUKHA "There are four drains on wealth that has been gathered in this way. Womanizing, Drinking, Gambling, And having bad friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. In the same way, there are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. There are four inlets for wealth that has been gathered in this way. Not womanizing, Not drinking, Not gambling, And having good friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. In the same way, there are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. These are the four things that lead to the welfare and happiness of a gentleman in this life. These four things lead to the welfare and happiness of a gentleman in future lives. What four? Accomplishment in faith, ethics, generosity, and wisdom. And what is accomplishment in faith? It’s when a gentleman has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith. And what is accomplishment in ethics? It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics. And what is accomplishment in generosity? It’s when a gentleman lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity. And what is accomplishment in wisdom? It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom. These are the four things that lead to the welfare and happiness of a gentleman in future lives. They’re enterprising in the workplace, diligent in managing things, they balance their finances, and preserve their wealth. Faithful, accomplished in ethics, bountiful, rid of stinginess, they always purify the path to well-being in lives to come. And so these eight qualities of a faithful householder are declared by the one who is truly named to lead to happiness in both spheres, welfare and benefit in this life, and happiness in the future lives. This is how, for a householder, merit grows by generosity.” Dhamma Book The Word of the Buddha Three Kinds of Children Read More THREE KINDS OF CHILDREN This was said by the Buddha, the Perfected One: that is what I heard. “These three kinds of children are found in the world. What three? One who betters their birth, one who equals their birth, one who fails their birth. And how does a child better their birth? It’s when a child’s parents have not gone for refuge to the Buddha, the teaching, and the Saṅgha. They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. They’re immoral, of bad character. But their child has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. That’s how a child betters their birth." Dhamma Book The Word of the Buddha ວ່າດ້ວຍຂໍ້ອຸປະມາດ້ວຍຜ້າ Read More ວ່າດ້ວຍຂໍ້ອຸປະມາດ້ວຍຜ້າ "ພິກຂຸທັງຫລາຍ! ຜ້າທີ່ເສົ້າໝອງມີມົລທິນຈັບ ຊ່າງຍ້ອມຈະນຳເອົາຜ້ານັ້ນໃສ່ລົງໃນນ້ຳຍ້ອມໃດໆ ຄື ສີຂຽວ ສີເຫລືອງ ສີແດງ ຫລືສີຊົມພູ ຜ້ານັ້ນຍ່ອມເປັນຜ້າທີ່ເຂົາຍ້ອມບໍ່ໄດ້ດີ ມີສີມົວໝອງ ຂໍ້ນັ້ນເພາະເຫດໃດ? ພິກຂຸທັງຫລາຍ ເພາະຜ້າເປັນຂອງບໍ່ບໍຣິສຸທ ສັນໃດ; ພິກຂຸທັງຫລາຍ ເມື່ອຈິຕເສົ້າໝອງແລ້ວ ທຸຄະຕິເປັນອັນຫວັງໄດ້ ສັນນັ້ນ. ພິກຂຸທັງຫລາຍ! ຜ້າທີ່ບໍຣິສຸທສະອາດ ຊ່າງຍ້ອມຈະນຳເອົາຜ້ານັ້ນໃສ່ລົງໃນນ້ຳຍ້ອມໃດໆ ຄື ສີຂຽວ ສີເຫລືອງ ສີແດງ ຫລືສີຊົມພູ ຜ້ານັ້ນຍ່ອມເປັນຜ້າທີ່ເຂົາຍ້ອມໄດ້ດີ ມີສີສົດໃສ ຂໍ້ນັ້ນເພາະເຫດໃດ? ພິກຂຸທັງຫລາຍ ເພາະຜ້າເປັນຂອງບໍຣິສຸທ ສັນໃດ; ພິກຂຸທັງຫລາຍ ເມື່ອຈິຕບໍ່ເສົ້າໝອງແລ້ວ ສຸຄະຕິເປັນອັນຫວັງໄດ້ ສັນນັ້ນ." “Bhikkhus, suppose a cloth were defiled and stained, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look poorly dyed and impure in colour. Why is that? Because of the impurity of the cloth. So too, when the mind is defiled, an unhappy destination may be expected. Bhikkhus, suppose a cloth were pure and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look well dyed and pure in colour. Why is that? Because of the purity of the cloth. So too, when the mind is undefiled, a happy destination may be expected." Dhamma Book The Word of the Buddha THE RESULT OF GIVING FOOD Read More THE RESULT OF GIVING FOOD 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... Dhamma Book The Word of the Buddha ບູຊາພຣົມແຕ່ບໍ່ເຄີຍຮູ້ເລື່ອງຂອງພຣົມ Read More With Brahmadeva At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain brahmin lady had a son called Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha. Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Brahmadeva became one of the perfected. Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Wandering indiscriminately for alms-food in Sāvatthī, he approached his own mother’s house. Now at that time Brahmadeva’s mother, the brahmin lady, was offering up a regular oblation to Brahmā. Then Brahmā Sahampati thought: “This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to Brahmā. Why don’t I go and stir up a sense of urgency in her?” Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in the house of Brahmadeva’s mother. Then Brahmā Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse: “Far from here is the Brahmā realm, madam, to which you offer a regular oblation. But Brahmā doesn’t eat that kind of food. Why make invocations, when you don’t know the path to Brahmā? This Brahmadeva, madam, free of attachments, has surpassed the gods. A bhikkhu without possessions or dependents, he has entered your house for alms. He’s worthy of offerings dedicated to the gods, a knowledge master, self-developed. He’s worthy of a teacher’s offering from gods and men. Having shunned all evils, he’s unsullied. Cool at heart, he wanders looking for food. He has no before and after, peaceful, unclouded, untroubled, with no need for hope, he has laid down the rod for all creatures firm and frail. So let him enjoy your offering of choice alms. With peaceful mind, he has left the crowd, he wanders like a tamed elephant, unperturbed. He’s a bhikkhu fair in ethics, with heart well freed. So let him enjoy your offering of choice alms. With unwavering confidence in him, present your teacher’s offering to one who deserves it. Now that you’ve seen the sage who has crossed over, madam, make merit for the sake of future happiness!” With unwavering confidence in him, she presented her teacher’s offering to one who deserved it. After seeing the sage who had crossed over, the brahmin lady made merit for the sake of future happiness. Dhamma Book The Word of the Buddha ເລື່ອງນາຍໂຄບາລ (ຄົນລ້ຽງງົວ) Read More Lesser Discourse on the Cowherd At one time the Lord was staying among the Vajjis at Ukkācelā on the banks of the river Ganges. While he was there the Lord addressed the monks, saying: “Monks.” “Revered one,” these monks answered the Lord in assent. The Lord spoke thus: “Formerly, monks, an incompetent cowherd of Magadha in the last month of the rains at harvest time, without considering the hither bank of the river Ganges, without considering the further bank, drove his cattle across to the further bank in Suvidehā at a place where there was no ford. Then, monks, the cattle huddled together in the middle of the stream of the river Ganges, got into difficulties and misfortune there. What was the cause? It was, monks, that that incompetent cowherd of Magadha in the last month of the rains at harvest time, without considering the hither bank of the river Ganges, without considering the further bank, drove the cattle across to the further bank in Suvidehā at a place where there was no ford. Even so, monks, any recluses or brahmans who are unskilled about this world, unskilled about the world beyond, unskilled about Māra's realm, unskilled about what is not Māra's realm, unskilled about Death's realm, unskilled about what is not Death's realm—whoever think they should listen to these (recluses and brahmans) and put their faith in them, that will be for a long time for their woe and anguish..." Dhamma Book The Word of the Buddha ປະຣິນຍາໃນອະຣິຍະວິນັຍ Read More ປະຣິນຍາໃນອະຣິຍະວິນັຍ At Sāvatthī. 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 apply your mind well, I will speak.” “Yes, sir,” Rādha replied. The Buddha said this: “And what things should be completely understood? Form, feeling, perception, choices, 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.”

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

Providing The Words of The Buddha. This website is built to provide Buddhist education, the Buddha's teachings such as Learning Dhamma, Suttas, and Vinaya. Our Mission Providing The Words of The Buddha This website is built to provide Buddhist education, the Buddha's teachings such as Learning Dhamma, Suttas, and Vinaya. When a Holy One or a Holy One’s Training Remains in the World “Bhikkhus, a Holy One or a Holy One’s training remain 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. And who is a Holy One? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. This is a Holy One. And what is the training of a Holy One? He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. This is the training of a Holy One. This is how a Holy One or a Holy One’s training remain 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." Sugatavinayasutta AN 4.160 Noble Wisdom “Bhikkhus, those beings are thoroughly deprived who are deprived of noble wisdom. They live in discomfort even here and now, with vexation, trouble, and distress, and when the body perishes at death a bad bourn is to be expected. “Those beings are not deprived who are not deprived of noble wisdom. They live in comfort here and now, without vexation, trouble, or distress, and when the body perishes at death a good bourn is to be expected.” Paññāparihīnasutta Iti 41

< Back ນັນທະກະມະຫາອະມາຕຍ໌ຕ້ອງກາຣອາບນ້ຳພາຍໃນ ຄືຄວາມເຫລື້ອມໃສໃນພຣະຜູ້ມີພຣະພາຄ The Buddha's words Jun 5, 2025 ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ກູຕາຄາຣະສາລາ ໃນປ່າມະຫາວັນ ໃກ້ເມືອງເວສາລີ. ຄັ້ງນັ້ນ ມະຫາອະມາຕຍ໌ຂອງເຈົ້າລິຈສະວີຊື່ ນັນທະກະ ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຖວາຍບັງຄົມພຣະຜູ້ມີພຣະພາຄແລ້ວ ນັ່ງໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວ ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສກັບມະຫາອະມາຕຍ໌ຂອງເຈົ້າລິຈສະວີຊື່ນັນທະກະວ່າ: ດູກ່ອນນັນທະກະ! ອະຣິຍະສາວົກຜູ້ປະກອບດ້ວຍທັມ ໔ ປະກາຣ ເປັນໂສດາບັນ ມີຄວາມບໍ່ຕົກຕ່ຳເປັນທັມມະດາ ເປັນຜູ້ທ່ຽງທີ່ຈະຕຣັສຮູ້ໃນເບື້ອງໜ້າ. ທັມ ໔ ປະກາຣເປັນຢ່າງໃດ? ດູກ່ອນນັນທະກະ! ອະຣິຍະສາວົກໃນທັມວິນັຍນີ້ ປະກອບດ້ວຍຄວາມເຫລື້ອມໃສອັນບໍ່ຫວັ່ນໄຫວໃນພຣະພຸທທະເຈົ້າວ່າ ເພາະເຫຕຢ່າງນີ້ໆ ພຣະຜູ້ມີພຣະພາຄພຣະອົງຄ໌ນັ້ນ ເປັນ ພຣະອະຣະຫັນຕ໌, ຕຣັສຮູ້ເອງໂດຍຊອບ, ເຖິງພ້ອມດ້ວຍວິຊຊາແລະຈະຣະນະ, ສະເດັຈໄປດີແລ້ວ, ຊົງຮູ້ແຈ້ງໂລກ, ເປັນສາຣະຖີຝຶກບຸຣຸສທີ່ຄວນຝຶກບໍ່ມີຜູ້ອື່ນຍິ່ງກວ່າ, ເປັນສາສດາຂອງເທວະດາແລະມະນຸສທັງຫລາຍ, ເປັນຜູ້ເບີກບານແລ້ວ, ເປັນຜູ້ຈຳແນກທັມ ດັ່ງນີ້. ດູກ່ອນນັນທະກະ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກປະກອບດ້ວຍຄວາມເຫລື້ອມໃສອັນບໍ່ຫວັ່ນໄຫວໃນພຣະທັມວ່າ ພຣະທັມເປັນສິ່ງທີ່ພຣະຜູ້ມີພຣະພາຄຕຣັສໄວ້ດີແລ້ວ, ເປັນສິ່ງທີ່ຜູ້ສຶກສາແລະປະຕິບັຕຍ່ອມເຫັນໄດ້ດ້ວຍຕົນເອງ, ເປັນສິ່ງທີ່ປະຕິບັຕໄດ້ແລະໃຫ້ຜົລໄດ້ບໍ່ຈໍາກັດກາລ, ເປັນສິ່ງທີ່ຄວນກ່າວກັບຜູ້ອື່ນວ່າ ທ່ານຈົ່ງມາເບິ່ງເຖີດ, ເປັນສິ່ງທີ່ຄວນນ້ອມເຂົ້າມາໃສ່ໂຕ, ເປັນສິ່ງທີ່ວິນຍູຊົນຍ່ອມຮູ້ໄດ້ສະເພາະຕົນ ດັ່ງນີ້. ດູກ່ອນນັນທະກະ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກປະກອບດ້ວຍຄວາມເຫລື້ອມໃສອັນບໍ່ຫວັ່ນໄຫວໃນພຣະສົງຄ໌ວ່າ ສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄເປັນຜູ້ປະຕິບັຕດີແລ້ວ, ສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄເປັນຜູ້ປະຕິບັຕຕົງແລ້ວ, ສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄເປັນຜູ້ປະຕິບັຕຊອບແລ້ວ, ສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄເປັນຜູ້ປະຕິບັຕສົມຄວນແລ້ວ, ໄດ້ແກ່ບຸຄຄົລເຫລົ່ານີ້ຄື ຄູ່ແຫ່ງບຸຣຸສສີ່ຄູ່ ນັບຮຽງໂຕໄດ້ ໘ ບຸຣຸສ ນັ້ນແຫລະຄືສົງຄ໌ສາວົກຂອງພຣະຜູ້ມີພຣະພາຄ ເປັນສົງຄ໌ຄວນແກ່ສັກກາຣະທີ່ເຂົານຳມາບູຊາ, ເປັນສົງຄ໌ຄວນແກ່ສັກກາຣະທີ່ເຂົາຈັດໄວ້ຕ້ອນຮັບ, ເປັນສົງຄ໌ຄວນຮັບທັກຂິນາທານ, ເປັນສົງຄ໌ທີ່ບຸຄຄົລທົ່ວໄປຄວນທຳອັນຊະລີ, ເປັນສົງຄ໌ທີ່ເປັນນາບຸນຍ໌ຂອງໂລກ ບໍ່ມີນາບຸນຍ໌ອື່ນຍິ່ງກວ່າ ດັ່ງນີ້. ດູກ່ອນນັນທະກະ! ອີກປະກາຣໜຶ່ງ ອະຣິຍະສາວົກເປັນຜູ້ປະກອບດ້ວຍສີລທີ່ພຣະອະຣິຍະເຈົ້າໃຄ່ແລ້ວ ບໍ່ຂາດ ບໍ່ທະລຸ ບໍ່ດ່າງ ບໍ່ພ້ອຍ ເປັນອິສສະຣະ ວິນຍູຊົນສັນລະເສີນ ບໍ່ມີອັນໃດຄອບງຳ ເປັນໄປເພື່ອສະມາທິ. ດູກ່ອນນັນທະກະ! ອະຣິຍະສາວົກຜູ້ປະກອບດ້ວຍທັມ ໔ ປະກາຣນີ້ແລ ເປັນໂສດາບັນ ມີຄວາມບໍ່ຕົກຕ່ຳເປັນທັມມະດາ ເປັນຜູ້ທ່ຽງທີ່ຈະຕຣັສຮູ້ໃນເບື້ອງໜ້າ. ດູກ່ອນນັນທະກະ! ກໍແລ ອະຣິຍະສາວົກປະກອບດ້ວຍທັມ ໔ ປະກາຣນີ້ ເປັນຜູ້ປະກອບດ້ວຍອາຍຸທັງທີ່ເປັນທິພຍ໌ ທັງທີ່ເປັນຂອງມະນຸສ, ເປັນຜູ້ປະກອບດ້ວຍວັນນະທັງທີ່ເປັນທິພຍ໌ ທັງທີ່ເປັນຂອງມະນຸສ, ເປັນຜູ້ປະກອບດ້ວຍສຸຂທັງທີ່ເປັນທິພຍ໌ ທັງທີ່ເປັນຂອງມະນຸສ, ເປັນຜູ້ປະກອບດ້ວຍຍົສທັງທີ່ເປັນທິພຍ໌ ທັງທີ່ເປັນຂອງມະນຸສ, ເປັນຜູ້ປະກອບດ້ວຍຄວາມເປັນໃຫຍ່ທັງທີ່ເປັນທິພຍ໌ ທັງທີ່ເປັນຂອງມະນຸສ. ດູກ່ອນນັນທະກະ! ກໍເຮົາບໍ່ໄດ້ຟັງຈາກສະມະນະຫລືພຣາມນ໌ອື່ນຈຶ່ງກ່າວເຣື່ອງນັ້ນ, ຄວາມຈິງ ເຮົາຮູ້ເອງ ເຫັນເອງ ຊາບເອງ ຈຶ່ງກ່າວເຣື່ອງນັ້ນ. ເມື່ອພຣະຜູ້ມີພຣະພາຄຕຣັສຢ່າງນີ້ແລ້ວ ບຸຣຸສຄົນໜຶ່ງໄດ້ກ່າວກັບມະຫາອະມາຕຍ໌ຂອງເຈົ້າລິຈສະວີຊື່ນັນທະກະວ່າ ເຖິງເວລາອາບນ້ຳແລ້ວ ທ່ານຜູ້ຈະເຣີນ. ນັນທະກະມະຫາອະມາຕຍ໌ກ່າວວ່າ ດູກ່ອນທ່ານ ບັດນີ້ຍັງບໍ່ຕ້ອງກາຣອາບນ້ຳພາຍນອກ ຕ້ອງກາຣອາບນ້ຳພາຍໃນ ຄືຄວາມເຫລື້ອມໃສໃນພຣະຜູ້ມີພຣະພາຄ (ອະລັນທານິ ພະເນ ເອເຕນະ ພາຫິເຣນະ ນຫະເນນະ ອະລະມິທັງ ອັຊຊັຕຕັງ ນຫານັງ ພະວິສສະຕິ ຍະທິທັງ ພະຄະວະຕິ ປະ-ສາໂທຕິ). ສັງຍຸຕຕະນິກາຍ ມະຫາວາຣະວັຄ ໑໙/໓໘໖-໓໘໗/໑໕໘໐-໑໕໘໓ Previous Next

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

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

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

< Back ກາຣບູຊາພຣົມແຕ່ບໍ່ເຄີຍຮູ້ເຣື່ອງຂອງພຣົມ The Buddha's words Jun 8, 2025 ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ເຂຕພຣະນະຄອຣສາວັຕຖີ ກໍສມັຍນັ້ນ ບຸຕຂອງນາງພຣາມມະນີຄົນໜຶ່ງຊື່ ພຣົມເທວະ ອອກບວຊໃນສຳນັກຂອງພຣະຜູ້ມີພຣະພາຄ. ຄັ້ງນັ້ນ ທ່ານພຣະພຣົມເທວະເປັນຜູ້ຫລີກອອກຈາກໝູ່ ຢູ່ຜູ້ດຽວ ບໍ່ປະມາທ ມີຄວາມພຽນ ມີຕົນອັນສົ່ງໄປແລ້ວ ບໍ່ນານເທົ່າໃດ ກໍໄດ້ກະທຳໃຫ້ແຈ້ງເຊິ່ງຄຸນວິເສສອັນຍອດຢ້ຽມເປັນທີ່ສຸດແຫ່ງພຣົມມະຈັນຍ໌ ທີ່ກຸລະບຸຕທັງຫລາຍຜູ້ອອກຈາກເຮືອນບວຊເປັນບັນພະຊິຕໂດຍຊອບມີຄວາມຕ້ອງກາຣ ດ້ວຍປັນຍາອັນຍິ່ງເອງໃນປັຈຈຸບັນເຂົ້າເຖິງຢູ່ ທ່ານໄດ້ຊາບວ່າ ຊາຕສິ້ນແລ້ວ ພຣົມມະຈັນຍ໌ຢູ່ຈົບແລ້ວ ກິຈທີ່ຄວນທຳ ໄດ້ທຳສຳເຣັຈແລ້ວ ກິຈອື່ນເພື່ອຄວາມເປັນຢ່າງນີ້ບໍ່ໄດ້ມີອີກ ທ່ານພຣະພຣົມເທວະກໍໄດ້ເປັນພຣະອະຣະຫັນຕ໌ອົງຄ໌ໜຶ່ງໃນບັນດາພຣະອະຣະຫັນຕ໌ທັງຫລາຍ. ຄັ້ງນັ້ນ ໃນເວລາຮຸ່ງເຊົ້າ ທ່ານພຣະພຣົມເທວະນຸ່ງຮົ່ມແລ້ວ ຖືບາຕແລະຈີວອຣເຂົ້າໄປບິນທະບາຕໃນພຣະນະຄອຣສາວັຕຖີ ທ່ານທ່ຽວບິນທະບາຕໃນພຣະນະຄອຣສາວັຕຖີຕາມລຳດັບ ໄດ້ເຂົ້າໄປຍັງນິເວສແຫ່ງມາຣດາຂອງຕົນ. ກໍສມັຍນັ້ນ ນາງພຣາມມະນີຜູ້ເປັນມາຣດາຂອງທ່ານພຣະພຣົມເທວະ ຖືກາຣບູຊາ(ກ້ອນເຂົ້າ) ແກ່ພຣົມເປັນນິຈ. ຄັ້ງນັ້ນ ທ້າວສະຫັມບໍດີພຣົມຄິດວ່າ ນາງພຣາມມະນີຜູ້ເປັນມາຣດາຂອງທ່ານພຣະພຣົມເທວະນີ້ຖືກາຣບູຊາກ້ອນເຂົ້າແກ່ພຣົມເປັນນິຈ ເປັນຫຍັງເຮົາຈຶ່ງບໍ່ເຂົ້າໄປຫານາງແລ້ວກະທຳໃຫ້ສະຫລົດໃຈ. ລຳດັບນັ້ນ ທ້າວສະຫັມບໍດີພຣົມຫາຍໄປຈາກພຣົມມະໂລກມາປາກົຕທີ່ນິເວສຂອງມາຣດາຂອງທ່ານພຣະພຣົມເທວະ ປຽບ ເໝືອນບຸຣຸສທີ່ມີກຳລັງຢຽດແຂນທີ່ຄູ້ຫລືຄູ້ແຂນທີ່ຢຽດ ສັນນັ້ນ. ຄັ້ງນັ້ນ ທ້າວສະຫັມບໍດີພຣົມລອຍຢູ່ໃນອາກາສໄດ້ກ່າວກັບນາງພຣາມມະນີຜູ້ເປັນມາຣດາຂອງທ່ານພຣະພຣົມເທວະດ້ວຍຄາຖາທັງຫລາຍວ່າ: ດູກ່ອນນາງພຣາມມະນີ! ທ່ານຖືກາຣບູຊາກ້ອນເຂົ້າແກ່ພຣົມໃດເປັນນິຈ ພຣົມມະໂລກຂອງພຣົມນັ້ນຢູ່ຫ່າງໄກຈາກທີ່ນີ້. ດູກ່ອນນາງພຣາມມະນີ! ພັກສາ(ອາຫາຣ) ຂອງພຣົມບໍ່ເປັນເຊັ່ນນີ້ ທ່ານບໍ່ຮູ້ຈັກທາງຂອງພຣົມ ເຫຕໃດທ່ານຈຶ່ງບົ່ນເຖິງພຣົມ. ດູກ່ອນນາງພຣາມມະນີ! ກໍທ່ານພຣະພຣົມເທວະຂອງທ່ານນັ້ນເປັນຜູ້ໝົດອຸປະທິກິເລສ ເຖິງຄວາມເປັນອະຕິເທພ ບໍ່ມີກິເລສເຄື່ອງກັງວົນ ມີປົກກະຕິຂໍ ບໍ່ລ້ຽງດູຜູ້ອື່ນ ທ່ານພຣະພຣົມເທວະທີ່ເຂົ້າໄປສູ່ເຮືອນຂອງທ່ານເພື່ອບິນທະບາຕເປັນຜູ້ສົມຄວນແກ່ກ້ອນເຂົ້າທີ່ບຸຄຄົລຄວນນຳມາບູຊາ ເປັນຜູ້ເຖິງເວທ ມີຕົນອັນອົບຮົມແລ້ວ ສົມຄວນແກ່ທັກຂິນາທານຂອງມະນຸສແລະເທວະດາທັງຫລາຍ ລອຍບາບເສຍແລ້ວ ປາສະຈາກມົລທິນ(ອະນູປະຣິຕໂຕ) ເປັນຜູ້ເຢັນ ກຳລັງທ່ຽວສະແຫວງຫາອາຫາຣຢູ່. ອະດີຕ ອະນາຄົຕບໍ່ມີແກ່ທ່ານພຣະພຣົມເທວະນັ້ນ ທ່ານພຣະພຣົມເທວະເປັນຜູ້ສງົບຣະງັບ ປາສະຈາກຄວັນ ບໍ່ມີທຸກຂ໌ ບໍ່ມີຄວາມຫວັງ ວາງອາຊຍາໃນປຸຖຸຊົນຜູ້ຍັງມີຄວາມຫວາດຫວັ່ນ ແລະພຣະຂີນາສົພຜູ້ໝັ້ນຄົງແລ້ວ ຂໍທ່ານ ພຣະພຣົມເທວະນັ້ນຈົ່ງບໍຣິໂພຄບິນທະບາຕອັນເລີດທີ່ສຳລັບບູຊາພຣົມຂອງທ່ານ. ທ່ານພຣະພຣົມເທວະເປັນຜູ້ມີເສນາມາຣໄປປາສະຈາກແລ້ວ ມີຈິຕສງົບຣະງັບ ຝຶກຕົນແລ້ວ ທ່ຽວໄປເໝືອນຊ້າງຕົວປະເສີດ ບໍ່ຫວັ່ນໄຫວ ເປັນພິກຂຸມີສີລ ມີຈິຕຫລຸດພົ້ນດີແລ້ວ ຂໍທ່ານພຣະພຣົມເທວະນັ້ນຈົ່ງບໍຣິໂພຄບິນທະບາຕອັນເລີດທີ່ສຳລັບບູຊາພຣົມຂອງທ່ານ. ທ່ານຈົ່ງເປັນຜູ້ເຫລື້ອມໃສໃນທ່ານພຣະພຣົມເທວະນັ້ນ ເປັນຜູ້ບໍ່ຫວັ່ນໄຫວ ຕັ້ງທັກຂິນາໄວ້ໃນທ່ານຜູ້ເປັນທັກຂິເນີຍຍະບຸຄຄົລ. ດູກ່ອນນາງພຣາມມະນີ! ທ່ານເຫັນມຸນີຜູ້ມີໂອຄະອັນຂ້າມແລ້ວຈົ່ງກະທຳບຸນຍ໌ ເຊິ່ງຈະນຳຄວາມສຸຂມາໃຫ້ຕໍ່ໄປ. ທ່ານຈົ່ງເປັນຜູ້ເຫລື້ອມໃສໃນທ່ານພຣະພຣົມເທວະນັ້ນ ເປັນຜູ້ບໍ່ຫວັ່ນໄຫວ ຕັ້ງທັກຂິນາໄວ້ໃນທ່ານຜູ້ເປັນທັກຂິເນີຍຍະບຸຄຄົລ. ດູກ່ອນນາງພຣາມມະນີ! ທ່ານເຫັນມຸນີຜູ້ມີໂອຄະອັນຂ້າມແລ້ວຈົ່ງກະທຳບຸນຍ໌ ເຊິ່ງຈະນຳຄວາມສຸຂມາໃຫ້ຕໍ່ໄປ. ສັງຍຸຕຕະນິກາຍ ສະຄາຖະວັຄ ໑໕/໑໗໒/໕໖໓ Previous Next

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