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For everyone DHAMMA BOOKS We have the Dhamma books for you free. 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 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.”

“Mendicants, 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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

Daily Dhamma practice, Weekend Dhamma practice, yearly Dhamma training course. DHAMMA TRANING COURSE Walking Meditation outdoor The Month's Events Upcoming Events December 2025 Today Mon Tue Wed Thu Fri Sat Sun 1 2 3 4 5 12:00 AM ຂຶ້ນ 15 ຄ່ຳ ເດືອນ 1 +1 more 6 7 8 9 10 11 12 13 12:00 AM ແຮມ 8 ຄ່ຳ ເດືອນ 1 +1 more 14 15 16 17 18 19 12:00 AM ແຮມ 14 ຄ່ຳ ເດືອນ 1 +1 more 20 21 22 23 24 25 26 27 12:00 AM ຂຶ້ນ 8 ຄ່ຳ ເດືອນ 2 +1 more 28 29 30 31 1 2 3 4 5 6 7 8 9 10 11 OUTDOOR Practice Join us for our special Dhamma Training Course held annually with some years featuring multiple sessions. Experience the practice of Dhamma in both indoor and outdoor settings, welcoming participation from all. Stay updated on our schedule following our page, where we'll post the timeline and details for each course. We look forward to your participation! Meditate “These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.” Never Stop Trying “Mendicants, I have learned these two things for myself—to never be content with skillful qualities, and to never stop trying…” Good Friendship Is the Entire Holy Life “This is the entire holy life, Ānanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path...”

Learning the Buddha's words, practicing the true Dhamma, and spreading the Buddha's teachings. TOP VIEW The destruction of the taints is for one who knows and sees Learn More LEARNING SUTTAS The Buddha addressed Venerable Ānanda: “Now, Ānanda, some of you might think: ‘The teacher’s dispensation has passed. Now we have no Teacher.’ But you should not see it like this. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.” Learn More Knowing the Buddha by His Words Learning sutta for understanding the life of the Buddha The Dhamma Is Directly Visible “Master Gotama, it is said: ‘A directly visible Dhamma, a directly visible Dhamma.’ In what way is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?” The Noble Eightfold Path “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.” Dependent Origination “Bhikkhus, I will teach you dependent origination. Listen to that and attend closely, I will speak.”–“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this: The Four Noble Truths “Bhikkhus, there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. Beings Are Owners of Their Actions “Student, beings are owners of their actions, heirs of their actions; they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that distinguishes beings as inferior and superior.” Dhamma Audio Listening to the Buddha's teachings. Listen Dhamma Books Dhamma Books Dhamma Books Dhamma Books We have Dhamma Books for you free for learning the Buddha's teachings. Read and Download Here BEING Mindful Learn More 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. Learn More BEING MINDFUL "Ānanda, you should also remember this sixth topic for recollection. In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and applies themselves to work mindfully. When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.” Meditation practice "So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.”__The Buddha Never stop trying “And what is the power of energy? Here, a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is called the power of energy."__The Buddha Learning The Buddha's words "Furthermore, a bhikkhu is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure."__The Buddha Practicing Meditation “These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.”__The Buddha's words Receiving almsfood “Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending: this is our instruction to you."__The Buddha Generosity “And what is accomplishment in generosity? Here, a noble disciple dwells at home with a mind free from the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity."__The Buddha Walking Meditation “Taking into account interior factors, bhikkhus, I do not see a single one that is so very beneficial as diligence. Diligence is very beneficial.”__The Buddha Living in the tent “Bhikkhus, I do not see a single thing that is so very beneficial as contentment. Contentment is very beneficial.”__The Buddha Monastery Hours Daily Weekends Lunch Service 9:00 AM - 4:00 PM 7:00 AM - 6:00 PM 11:00 AM - 3:00 PM Get New Updates Be the first to find out about Dhamma posts, activities and everything between. Email Sign Up Thanks for submitting!

“Mendicants, 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 “Mendicants, there are these five benefits of listening to the teaching. What five? You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five benefits of listening to the teaching.” Dhammassavanasutta AN 5.202

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“Mendicants, 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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

< 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

Right concentration, development of concentration, meditation practice, meditation, concentration, Mindfulness of breathing meditation. “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.” Meditate “These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be negligent, lest you regret it later. This is our instruction to you.” Learn More Never Stop Trying “Mendicants, I have learned these two things for myself—to never be content with skillful qualities, and to never stop trying…” Learn More The Importance 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. “Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” Purify the very starting point of wholesome states “Well then, Bahiya, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. Then, Bahiya, when your virtue is well purified and your view is straight, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness.” Learn More

< Back ມຸງຄຸລໃນພຸທທະສາສນາ The Buddha's words Jun 8, 2025 ສມັຍໜຶ່ງ ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະວິຫາຣເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ໃກ້ພຣະນະຄອຣສາວັຕຖີ ຄັ້ງນັ້ນແລ ເທວະດາອົງຄ໌ໜຶ່ງ ເມື່ອປະຖົມຍາມລ່ວງໄປ ມີຣັສມີອັນງົດງາມຢ່າງຍິ່ງ ກະທຳພຣະວິຫາຣເຊຕະວັນທັງສິ້ນໃຫ້ສວ່າງສະໄຫວ ເຂົ້າໄປເຝົ້າພຣະຜູ້ມີພຣະພາຄເຖິງທີ່ປະທັບ ຖວາຍບັງຄົມແລ້ວຢືນຢູ່ໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ກຣາບທູລພຣະຜູ້ມີພຣະພາຄດ້ວຍຄາຖາວ່າ: ເທວະດາແລະມະນຸສທັງຫລາຍ ຜູ້ຫວັງຄວາມສວັສດີໄດ້ພາກັນຄິດເຣື່ອງມຸງຄຸລທັງຫລາຍ ຂໍພຣະອົງຄ໌ໄດ້ໂປດຕຣັສອຸດົມມຸງຄຸລເຖີດ. ພຣະຜູ້ມີພຣະພາຄຕຣັສຕອບດ້ວຍຄາຖາວ່າ: ກາຣບໍ່ຄົບຄົນພາລ, ກາຣຄົບບັນດິຕ, ກາຣບູຊາບຸຄຄົລທີ່ຄວນບູຊາ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ກາຣຢູ່ໃນປະເທສອັນສົມຄວນ, ຄວາມເປັນຜູ້ມີບຸນຍ໌ອັນກະທຳໄວ້ແລ້ວໃນກາລກ່ອນ, ກາຣຕັ້ງຕົນໄວ້ຊອບ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ພະຫຸສັຈຈະ (ຄວາມເປັນຜູ້ໄດ້ຍິນໄດ້ຟັງຫລາຍ), ຄວາມມີສີລະປະ, ວິນັຍທີ່ສຶກສາດີແລ້ວ, ວາຈາສຸພາສິຕ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ກາຣບຳຣຸງມາຣດາ ບິດາ, ກາຣສົງເຄາະບຸຕພະຣິຍາ, ກາຣງານອັນບໍ່ຄ້າງຄາ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ກາຣບຳເພັນທານ, ກາຣປະພຶຕທັມ, ກາຣສົງເຄາະຍາຕ, ກາຣກະທຳກັມອັນບໍ່ມີໂທສ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ກາຣງົດເວັ້ນຈາກບາບ, ຄວາມສັງຣວມຈາກກາຣດື່ມນ້ຳເມົາ, ຄວາມບໍ່ປະມາທໃນທັມທັງຫລາຍ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ຄວາມເຄົາຣົພ, ຄວາມອ່ອນນ້ອມຖ່ອມຕົນ, ຄວາມສັນໂດດ, ຄວາມກະຕັນຍູ, ກາຣຟັງທັມຕາມກາລ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ຄວາມອົດທົນ, ຄວາມເປັນຜູ້ວ່າງ່າຍ, ກາຣໄດ້ເຫັນສະມະນະທັງຫລາຍ, ກາຣສົນທະນາທັມຕາມກາລ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ຄວາມພຽນ, ກາຣປະພຶຕພຣົມມະຈັນຍ໌, ກາຣເຫັນອະຣິຍະສັຈ, ກາຣກະທຳນິພພານໃຫ້ແຈ້ງ, ນີ້ເປັນອຸດົມມຸງຄຸລ. ຈິຕຂອງຜູ້ໃດອັນໂລກະທັມທັງຫລາຍຖືກຕ້ອງແລ້ວ ບໍ່ຫວັ່ນໄຫວ ບໍ່ເສົ້າໂສກ ປາສະຈາກທຸລີ ມີຄວາມກະເສມ ນີ້ເປັນອຸດົມມຸງຄຸລ. ເທວະດາແລະມະນຸສທັງຫລາຍ ກະທຳມຸງຄຸລເຊັ່ນນີ້ແລ້ວ ຍ່ອມເປັນຜູ້ບໍ່ປຣາໄຊໃນຂ້າເສິກທຸກໝູ່ເຫລົ່າ ຍ່ອມເຖິງຄວາມສວັສດີໃນທີ່ທຸກສະຖານ ນີ້ເປັນມຸງຄຸລຂອງເທວະດາແລະມະນຸສທັງຫລາຍ. ຂຸທທະກະນິກາຍ ຂຸທທະກະປາຖະ-ທັມມະບົທ-ອຸທານ-ອິຕິວຸຕຕະກະ-ສຸຕຕະນິບາຕ ໒໕/໒໘໘-໒໘໙/໓໑໗-໓໑໘ Previous Next

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

Listening to the Buddha's words “Mendicants, 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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 mendicant 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