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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
“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
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
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
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
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
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
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
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
“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
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