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Here is a nice Dhamma book for you. It’s free for download.

Calendar 2022 With the Words of the Buddha

ภิกษุทั้งหลาย โลภะจัดเป็นอกุศล บุคคลผู้โลภ กระทำกรรมใดด้วยกาย วาจา ใจ แม้กรรมนั้นก็เป็นอกุศล บุคคลผู้โลภ ถูกความโลภครอบงำ มีจิตอันความโลภกลุ้มรุม ย่อมก่อให้เกิดทุกข์แก่ผู้อื่นโดยไม่เป็นจริง ด้วยการเบียดเบียน การจองจำ ทำให้เสื่อม ติเตียน หรือโดยการขับไล่ ด้วยการอวดอ้างว่า ฉันเป็นคนมีกำลัง ตั้งอยู่ในกำลัง แม้ข้อนั้นก็เป็นอกุศล

อกุศลธรรมอันลามกเป็นอันมากที่เกิดเพราะความโลภ มีความโลภเป็นเหตุ มีความโลภเป็นแดนเกิด มีความโลภเป็นปัจจัยนี้ ย่อมเกิดมีแก่บุคคลนั้น ด้วยประการฉะนี้. (download the book to reading more)

Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘the world, the world.’ In what way, venerable sir, is it said ‘the world’?” “It is disintegrating, bhikkhu, therefore it is called the world. And what is disintegrating? The eye, bhikkhu, is disintegrating, forms are disintegrating, eye-consciousness is disintegrating, eye-contact is disintegrating, and whatever feeling arises with eye-contact as condition … that too is disintegrating. The ear is disintegrating … The mind is disintegrating … Whatever feeling arises with mind-contact as condition … that too is disintegrating. It is disintegrating, bhikkhu, therefore it is called the world.”

At one time the Buddha was staying in the land of the Kosalans in a certain forest grove. Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen. While looking for them he went to that forest, where he saw the Buddha sitting down cross-legged, with his body straight, and mindfulness established right there. He went up to the Buddha, and recited these verses in the Buddha’s presence (download the book to reading more)

On one occasion, the Buddha was living near the town of Rājagaha at a spot in the Bamboo Grove called the Squirrel’s Feeding Place.

At that time a young householder named Sigālaka arose early and set out from Rājagaha with freshly washed clothes and hair. With palms together held up in reverence, he was paying respect towards the six directions: that is east, south, west, north, lower and upper.

Meanwhile the Buddha dressed himself in the early morning, took his bowl and robe and went in to Rājagaha on alms round. On the way, he saw Sigālaka worshipping the six directions. Seeing this, the Buddha said to him:

“Young man, why have you risen in the early morning and set out from Rājagaha to worship in such a way?” (download the book to reading more)

ພິກຂຸທັງຫລາຍ ສັປບຸຣຸສຄັນໃຫ້ທານດ້ວຍສັທທາແລ້ວ ຍ່ອມເປັນຜູ້ຮັ່ງມີ ມີຊັພຫລາຍ ມີໂພຄະຫລາຍແລະເປັນຜູ້ມີຮູບງາມ ໜ້າເບິ່ງໜ້າເຫລື້ອມໃສ ປະກອບດ້ວຍຜິວພັນອັນງາມຢ່າງຍິ່ງໃນບ່ອນທີ່ທານນັ້ນໃຫ້ຜົລ. (download the book to reading more)

ພິກຂຸທັງຫລາຍ ຄວນທຳຄວາມບໍ່ປະມາທໂດຍຖານະ ໔ ປະການ; ໔ ປະການເປັນຢ່າງໃດ? ພິກຂຸທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງລະກາຍທຸຈະຣິຕ ຈົ່ງຈະເຣີນກາຍສຸຈະຣິຕ ແລະຢ່າປະມາທໃນການລະກາຍທຸຈະຣິຕແລະການຈະເຣີນກາຍສຸຈະຣິຕນັ້ນ. ຈົ່ງລະວະຈີທຸຈະຣິຕ ຈົ່ງຈະເຣີນວະຈີສຸຈະຣິຕ ແລະຢ່າປະມາທໃນການລະວະຈີທຸຈະຣິຕແລະການຈະເຣີນວະຈີສຸຈະຣິຕນັ້ນ. (download the book to reading more)

ພິກຂຸທັງຫລາຍ! ກໍໃນຣາຕີນີ້ ເມື່ອປະຖົມຍາມລ່ວງໄປແລ້ວ ເທວະດາຈຳນວນຫລາຍ ມີຜິວພັນງົດງາມ ຍັງວິຫາຣເຊຕະວັນທັງສິ້ນໃຫ້ສະວ່າງສະໄຫວ ເຂົ້າມາຫາເຮົາເຖິງທີ່ຢູ່ ໄຫວ້ເຮົາແລ້ວຢືນໃນທີ່ຄວນສ່ວນຂ້າງໜຶ່ງ ຄັນແລ້ວໄດ້ກ່າວກັບເຮົາວ່່າ:

ຂ້າແຕ່ພຣະອົງຄ໌ຜູ້ຈະເຣີນ! ບັນພະຊິຕທັງຫລາຍເຂົ້າມາຍັງເຮືອນຂອງພວກຂ້ານ້ອຍທັງຫລາຍເມື່ອເປັນມະນຸສຢູ່ໃນກາລກ່ອນ ພວກຂ້ານ້ອຍທັງຫລາຍລຸກຮັບ ແຕ່ບໍ່ກຣາບໄຫວ້ ພວກຂ້ານ້ອຍເຫລົ່ານັ້ນມີການງານບໍ່ບໍຣິບູນ ມີຄວາມກິນແໜງໃຈ ມີຄວາມເດືອດຮ້ອນຕາມມາພາຍຫລັງ ເຂົ້າສູ່ໝູ່ເທວະດາຊັ້ນຊາມ (ຫີນັງ ກາຍັງ ອຸປປັນນາຕິ). (download the book to reading more)

ພິກຂຸທັງຫລາຍ! ໃນວັນອຸໂປສົດ ໑໕ ຄໍ່ານັ້ນ ທ້າວຈາຕຸມະຫາຣາຊຍ່ອມທ່ຽວກວດເບິ່ງໂລກນີ້ດ້ວຍຕົນເອງວ່າ ໃນໝູ່ມະນຸສ ມະນຸສທີ່ເກື້ອກູນແກ່ມາຣດາ ເກື້ອກູນແກ່ບິດາ ເກື້ອກູນແກ່ສະມະນະ ເກື້ອກູນແກ່ພຣາມ ອ່ອນນ້ອມຕໍ່ຜູ້ຫລັກຜູ້ໃຫຍ່ໃນຕະກຸນ ອະທິຖານອຸໂປສົດ ປະຕິບັດກະທໍາບຸນມີຢູ່ຫລາຍຫລືໜໍ.

ພິກຂຸທັງຫລາຍ! ຖ້າໃນໝູ່ມະນຸສ ມະນຸສທີ່ເກື້ອກູນແກ່ມາຣດາ ເກື້ອກູນແກ່ບິດາ ເກື້ອກູນແກ່ສະມະນະ ເກື້ອກູນແກ່ພຣາມ ອ່ອນນ້ອມຕໍ່ຜູ້ຫລັກຜູ້ໃຫຍ່ໃນຕະກຸນ ອະທິຖານອຸໂປສົດ ປະຕິບັດກະທໍາບຸນມີໜ້ອຍ ທ້າວຈາຕຸມະຫາຣາຊຍ່ອມບອກເຖິງເຫດທີ່ກ່າວມານັ້ນແກ່ພວກເທວະດາຊັ້ນດາວະດຶງທີ່ມາປະຊຸມກັນຢູ່ທີ່ສຸທັມມະສະພາວ່າ ທ່ານຜູ້ນິຣະທຸກຂ໌ທັງຫລາຍ ໃນໝູ່ມະນຸສ ມະນຸສທີ່ເກື້ອກູນແກ່ມາຣດາ ເກື້ອກູນແກ່ບິດາ ເກື້ອກູນແກ່ສະມະນະ ເກື້ອກູນແກ່ພຣາມ ອ່ອນນ້ອມຕໍ່ຜູ້ຫລັກຜູ້ໃຫຍ່ໃນຕະກຸນ ອະທິຖານອຸໂປສົດ ປະຕິບັດກະທໍາບຸນມີໜ້ອຍ… (download the book to reading more)

“With wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, the noble disciple undertakes four worthy deeds. What four? “Here, householder, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, the noble disciple makes himself happy and pleased and properly maintains himself in happiness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and properly maintains them in happiness; he makes his friends and companions happy and pleased and properly maintains them in happiness. This is the first case of wealth that has gone to good use, that has been properly utilized and used for a worthy cause. (download the book to reading more)

“Exhort the bhikkhus, Kassapa, give them a Dhamma talk. Either I should exhort the bhikkhus, Kassapa, or you should. Either I should give them a Dhamma talk or you should.”

“Venerable sir, the bhikkhus are difficult to admonish now, and they have qualities which make them difficult to admonish. They are impatient and do not accept instruction respectfully. Here, venerable sir, I saw a bhikkhu named Bhaṇḍa, a pupil of Ānanda, and a bhikkhu named Abhiñjika, a pupil of Anuruddha, competing with each other in regard to their learning, saying: ‘Come, bhikkhu, who can speak more? Who can speak better? Who can speak longer?’” (download the book to reading more)

ພຣະຜູ້ມີພຣະພາຄປະທັບຢູ່ທີ່ພຣະເຊຕະວັນ ອາຣາມຂອງທ່ານອະນາຖະບິນດິກະເສດຖີ ເຂດພຣະນະຄອຣສາວັຕຖີ ໃນທີ່ນັ້ນແລ ພຣະຜູ້ມີພຣະພາຄຕຣັສຮຽກພິກຂຸທັງຫລາຍວ່າ: ພິກຂຸທັງຫລາຍ!

ພິກຂຸເຫລົ່ານັ້ນທູນຮັບພຣະຜູ້ມີພຣະພາຄວ່າ ໂດຍຂ້ານ້ອຍ! ພຣະຜູ້ມີພຣະພາຄໄດ້ຕຣັສພຣະດຳຣັສນີ້ວ່າ:

ພິກຂຸທັງຫລາຍ ເຮົາຈັກສະແດງປະຕິຈຈະສະມຸປບາທແກ່ພວກເຈົ້າທັງຫລາຍ ພວກເຈົ້າທັງຫລາຍຈົ່ງຟັງ ຈົ່ງໃສ່ໃຈໃຫ້ດີ ເຮົາຈັກກ່າວ. ພິກຂຸເຫລົ່ານັ້ນທູນຮັບພຣະຜູ້ມີພຣະພາຄ ພຣະຜູ້ມີພຣະພາຄຕຣັສວ່າ: ພິກຂຸທັງຫລາຍ ກໍປະຕິຈຈະສະມຸປບາທເປັນຢ່າງໃດ? (download the book to reading more)

Then a certain affluent brahmin approached the Blessed One … and said to him: “Master Gotama, I have heard older brahmins who are aged, burdened with years, teachers of teachers, saying: ‘In the past, this world was so thickly populated one would think there was no space between people. The villages, towns, and capital cities were so close that cocks could fly between them.’ Why is it, Master Gotama, that at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished?”

“At present, brahmin, people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. As a result, they take up weapons and slay one another. Hence many people die. This is a reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished. (download the book to reading more)

“What is the happiness of blamelessness? Here, householder, a noble disciple is endowed with blameless bodily, verbal, and mental action. When he thinks, ‘I am endowed with blameless bodily, verbal, and mental action,’ he experiences happiness and joy. This is called the happiness of blamelessness.

Having known the happiness of freedom from debt,
one should recall the happiness of ownership.
Enjoying the happiness of enjoyment,
a mortal then sees things clearly with wisdom.

While seeing things clearly, the wise one
knows both kinds of happiness.
The other is not worth a sixteenth part
of the bliss of blamelessness.

“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!’ (download the book to reading more)

“Sāriputta, the Tathāgata has these ten Tathāgata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā. What are the ten?

(1) “Here, the Tathāgata understands as it actually is the possible as possible and the impossible as impossible. And that is a Tathāgata’s power that the Tathāgata has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā. (download the book to reading more)

ພິກຂຸທັງຫລາຍ! ເລື່ອງເຄີຍມີມາແລ້ວ ນາຍໂຄບາລຊາວແຄວ້ນມະຄົທ ເປັນຄົນໂງ່ມາແຕ່ກຳເນີດ ໃນສາຣະທະສມັຍເຊິ່ງເປັນເດືອນທ້າຍແຫ່ງລະດູຝົນ ບໍ່ໄດ້ພິຈາຣະນາຝັ່ງຂ້າງນີ້ ບໍ່ໄດ້ພິຈາຣະນາຝັ່ງຂ້າງນັ້ນແຫ່ງແມ່ນ້ຳຄົງຄາ ຕ້ອນຝູງງົວໃຫ້ຂ້າມໄປສູ່ຝັ່ງເໜືອຂອງຊາວແຄວ້ນວິເທຫະ ໃນສະຖານທີ່ທີ່ບໍ່ແມ່ນທ່າ ຄັ້ງນັ້ນຝູງງົວລອຍເຂົ້າໄປໃນວັງນ້ຳວົນກາງແມ່ນ້ຳຄົງຄາ ກໍເຖິງຄວາມພິນາສໃນແມ່ນ້ຳນັ້ນ ຂໍ້ນັ້ນເພາະເຫດໃດ? ເພາະນາຍໂຄບາລຊາວແຄວ້ນມະຄົທນັ້ນເປັນຄົນໂງ່ມາແຕ່ກຳເນີດ ໃນສາຣະທະສມັຍເຊິ່ງເປັນເດືອນທ້າຍແຫ່ງລະດູຝົນ ບໍ່ໄດ້ພິຈາຣະນາຝັ່ງຂ້າງນີ້ ບໍ່ໄດ້ພິຈາຣະນາຝັ່ງຂ້າງນັ້ນແຫ່ງແມ່ນ້ຳຄົງຄາ ຕ້ອນຝູງງົວໃຫ້ຂ້າມໄປສູ່ຝັ່ງເໜືອຂອງຊາວແຄວ້ນວິເທຫະ ໃນສະຖານທີ່ທີ່ບໍ່ແມ່ນທ່າ ສັນໃດ;

ພິກຂຸທັງຫລາຍ! ສະມະນະຫລືພຣາມເຫລົ່າໃດເຫລົ່າໜຶ່ງ ບໍ່ສະຫລາດໃນໂລກນີ້ ບໍ່ສະຫລາດໃນໂລກໜ້າ ບໍ່ສະຫລາດໃນທັມອັນເປັນທີ່ຢູ່ແຫ່ງມາຣ ບໍ່ສະຫລາດໃນທັມອັນບໍ່ເປັນທີ່ຢູ່ແຫ່ງມາຣ ບໍ່ສະຫລາດໃນທັມອັນເປັນທີ່ຢູ່ແຫ່ງມັຈຈຸ ບໍ່ສະຫລາດໃນທັມອັນບໍ່ເປັນທີ່ຢູ່ແຫ່ງມັຈຈຸ ຊົນເຫລົ່າໃດສຳຄັນຖ້ອຍຄຳຂອງສະມະນະຫລືພຣາມເຫລົ່ານັ້ນວ່າເປັນຖ້ອຍຄຳອັນຕົນຄວນຟັງ ຄວນເຊື່ອ ຄວາມເຂົ້າໃຈຂອງຊົນເຫລົ່ານັ້ນຈັກເປັນໄປເພື່ອບໍ່ເປັນປະໂຫຍດ ເພື່ອຄວາມທຸກຂ໌ຕະຫລອດກາລນານ ສັນນັ້ນເໝືອນກັນ (download the book to reading more)

ພິກຂຸທັງຫລາຍ! ອະສັປບຸຣຸສຈະຮູ້ຈັກອະສັປບຸຣຸສວ່າ ຜູ້ນີ້ເປັນອະສັປບຸຣຸສຫລືບໍ່ໜໍ? ພິກຂຸເຫລົ່ານັ້ນທູນວ່າ ຂໍ້ນີ້ຫາບໍ່ໄດ້ເລີຍ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ ພິກຂຸທັງຫລາຍ ສາທຸ ຂໍ້ທີ່ອະສັປບຸຣຸສຈະຮູ້ຈັກອະສັປບຸຣຸສວ່າ ຜູ້ນີ້ເປັນອະສັປບຸຣຸສ ນັ້ນບໍ່ແມ່ນຖານະ ບໍ່ແມ່ນໂອກາສ.

ພິກຂຸທັງຫລາຍ! ກໍອະສັປບຸຣຸສຈະຮູ້ຈັກສັປບຸຣຸສວ່າ ນີ້ເປັນສັປບຸຣຸສຫລືໜໍ?

ຂໍ້ນີ້ຫາບໍ່ໄດ້ເລີຍ ພຣະອົງຄ໌ຜູ້ຈະເຣີນ

ພິກຂຸທັງຫລາຍ! ສາທຸ ຂໍ້ທີ່ອະສັປບຸຣຸສຈະຮູ້ຈັກສັປບຸຣຸສວ່າ ຜູ້ນີ້ເປັນສັປບຸຣຸສ ນັ້ນບໍ່ແມ່ນຖານະ ບໍ່ແມ່ນໂອກາສ (download the book to reading more)

The wise wish for a son
Who is superior or similar.
They do not wish for an inferior son,
One who disgraces the family.

But such sons in the world
Who are devoted lay followers,
Excelling in faith and virtue,
Liberal, without selfishness,
Shine forth in assemblies
Like the moon freed from clouds.

ดูกรสารีบุตร เธอเชื่อหรือว่า สัทธินทรีย์ที่บุคคลเจริญแล้ว กระทำให้มากแล้ว ย่อมหยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด วิริยินทรีย์ ฯลฯ ปัญญินทรีย์ ที่บุคคลเจริญแล้ว กระทำให้มากแล้ว ย่อมหยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด.

ท่านพระสารีบุตรกราบทูลว่า

ข้าแต่พระองค์ผู้เจริญ ในเรื่องนี้ ข้าพระองค์ไม่ถึงความเชื่อต่อพระผู้มีพระภาคว่า สัทธินทรีย์ ฯลฯ ปัญญินทรีย์ อันบุคคลเจริญแล้ว กระทำให้มากแล้ว ย่อมหยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด ด้วยว่าอมตะนั้น ชนเหล่าใดยังไม่รู้ ไม่เห็น ไม่ทราบ ไม่กระทำให้แจ้ง ไม่พิจารณาเห็นด้วยปัญญา ชนเหล่านั้นพึงถึงความเชื่อต่อชนเหล่าอื่นในอมตะนั้นว่า สัทธินทรีย์ ฯลฯ ปัญญินทรีย์ อันบุคคลเจริญแล้ว กระทำให้มากแล้ว ย่อมหยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด

ก็แลอมตะนั้น ชนเหล่าใดรู้แล้ว เห็นแล้ว ทราบแล้ว กระทำให้แจ้งแล้ว พิจารณาเห็นแล้วด้วยปัญญาชน เหล่านั้นหมดความเคลือบแคลงสงสัยในอมตะนั้นว่า สัทธินทรีย์ ฯลฯ ปัญญินทรีย์ อันบุคคลเจริญแล้ว กระทำให้มากแล้ว ย่อมหยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด

ข้าแต่พระองค์ผู้เจริญ ก็อมตะนั้น ข้าพระองค์รู้แล้ว เห็นแล้ว ทราบแล้ว กระทำให้แจ้งแล้ว พิจารณาเห็นแล้วด้วยปัญญา ข้าพระองค์จึงหมดความเคลือบแคลงสงสัยในอมตะนั้นว่า สัทธินทรีย์ ฯลฯ ปัญญินทรีย์ อันบุคคลเจริญแล้ว กระทำให้มากแล้ว ย่อมหยั่งลงสู่อมตะ มีอมตะเป็นเบื้องหน้า มีอมตะเป็นที่สุด (download the book to reading more)

“If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to resentment, displeasure, or animosity against them in your heart. For if you were to become angry or upset in such a situation, you would only be creating an obstacle for yourselves. If you were to become angry or upset when others speak in dispraise of us, would you be able to recognize whether their statements are rightly or wrongly spoken?”

“Certainly not, Lord.”

“If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should unravel what is false and point it out as false, saying: ‘For such and such a reason this is false, this is untrue, there is no such thing in us, this is not found among us.’

“And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to jubilation, joy, and exultation in your heart. For if you were to become jubilant, joyful, and exultant in such a situation, you would only be creating an obstacle for yourselves. If others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should acknowledge what is fact as fact, saying: ‘For such and such a reason this is a fact, this is true, there is such a thing in us, this is found among us.’

“That, Tissa, is because you admonish others but cannot bear being admonished yourself. Tissa, this is not proper for you, a clansman who has gone forth out of faith from the household life into homelessness, that you admonish others but cannot accept admonition in turn. This is proper for you, Tissa, a clansman who has gone forth out of faith from the household life into homelessness, that you admonish others and accept admonition in turn.” (download the book to reading more)

ຂ້າແຕ່ພຣະໂຄດົມຜູ້ຈະເຣີນ! ອັນໃດໜໍເປັນເຫດ ເປັນປັຈຈັຍໃຫ້ສັຕບາງພວກໃນໂລກນີ້ ເມື່ອແຕກກາຍຕາຍໄປ ຍ່ອມເຂົ້າເຖິງອະບາຍ ທຸຄະຕິ ວິນິບາຕ ນະຣົກ? ພຣະຜູ້ມີພຣະພາຄຕຣັສຕອບວ່າ ພຣາມ ເພາະເຫດແຫ່ງການບໍ່ປະພຶດສະໝ່ຳສະເໝີ ຄືປະພຶດອະທັມ ສັຕບາງພວກໃນໂລກນີ້ ເມື່ອແຕກກາຍຕາຍໄປ ຈຶ່ງເຂົ້າເຖິງອະບາຍ ທຸຄະຕິ ວິນິບາຕ ນະຣົກ...(download the book to reading more)

ພິກຂຸທັງຫລາຍ! ລາພ ສັກກາຣະ ແລະຊື່ສຽງ ທາລຸນ ເຜັດຮ້ອນ ຫຍາບຄາຍ ເປັນອັນຕະລາຍແກ່ການບັນລຸທັມອັນກະເສມຈາກໂຍຄະ ເຊິ່ງບໍ່ມີທັມອື່ນຍິ່ງກວ່າ. ພິກຂຸທັງຫລາຍ ເລື່ອງເຄີຍມີມາແລ້ວ ໃນວັງນ້ຳແຫ່ງໜຶ່ງມີຕະກຸລເຕົ່າໃຫຍ່ອາສັຍຢູ່ມານານ ຄັ້ງໜຶ່ງເຕົ່າຕົວໜຶ່ງເຂົ້າໄປຫາເຕົ່າອີກຕົວໜຶ່ງເວົ້າວ່າ…(download the book to reading more)

ພິກຂຸທັງຫລາຍ! ໝາທີ່ເຂົາຜູກໄວ້ດ້ວຍເຊືອກ ຖືກລ່າມໄວ້ໃນຫລັກຫລືເສົາອັນໝັ້ນຄົງ ຍ່ອມແລ່ນວົນວຽນພາຍໃນຫລັກຫລືເສົານັ້ນເອງ ສັນໃດ, ພິກຂຸທັງຫລາຍ ປຸຖຸຊົນຜູ້ບໍ່ໄດ້ສະດັບກໍສັນນັ້ນເໝືອນກັນ ບໍ່ໄດ້ເຫັນພຣະອະຣິຍະ ບໍ່ສະຫລາດໃນທັມຂອງພຣະອະຣິຍະ ບໍ່ໄດ້ຮັບຄຳແນະນຳໃນທັມຂອງພຣະອະຣິຍະ, ບໍ່ໄດ້ເຫັນສັປບຸຣຸສ ບໍ່ສະຫລາດໃນທັມຂອງສັປບຸຣຸສ ບໍ່ໄດ້ຮັບຄຳແນະນຳໃນທັມຂອງສັປບຸຣຸສ ຍ່ອມເຫັນຣູປໂດຍຄວາມເປັນຕົນ ເຫັນຕົນມີຣູປ ເຫັນຣູປໃນຕົນ ເຫັນຕົນໃນຣູປ. (download the book to reading more)

ພິກຂຸທັງຫລາຍ! ກໍພິກຂຸເປັນທັມມັນຍູເປັນຢ່າງໃດ? ຄື ພິກຂຸໃນທັມວິນັຍນີ້ ຍ່ອມຮູ້ຈັກທັມ ຄື ສຸຕຕະ ເຄີຍຍະ ໄວຍາກາຣະນະ ຄາຖາ ອຸທານ ອິຕິວຸຕຕະກະ ຊາຕະກະ ອັພພູຕະທັມ ເວທັລລະ ຫາກພິກຂຸບໍ່ຮູ້ຈັກທັມ ຄື ສຸຕຕະ ເຄີຍຍະ ໄວຍາກາຣະນະ ຄາຖາ ອຸທານ ອິຕິວຸຕຕະກະ ຊາຕະກະ ອັພພູຕະທັມ ເວທັລລະ ເຮົາກໍບໍ່ຮຽກວ່າເປັນທັມມັນຍູ ແຕ່ເພາະພິກຂຸຮູ້ທັມ ຄື ສຸຕຕະ ເຄີຍຍະ ໄວຍາກາຣະນະ ຄາຖາ ອຸທານ ອິຕິວຸຕຕະກະ ຊາຕະກະ ອັພພູຕະທັມ ເວທັລລະ ສະນັ້ນເຮົາຈຶ່ງຮຽກວ່າ ເປັນທັມມັນຍູ ດ້ວຍປະການຢ່າງນີ້. (download the book to reading more)

“Bhikkhus, if three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. What three?

Rebirth, old age, and death.

If these three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world.

But since these three things are found, the Realized One, the perfected one, the fully awakened Buddha arises in the world, and the teaching and training proclaimed by the Realized One shines in the world. (download the book to reading more)

The Importance of Uposatha Day

On one occasion the Blessed One was staying near Kapilavatthu at the Banyan Park. Then many Sakyan lay followers, it being the Uposatha day, went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, the Blessed One said to them, “Sakyans, do you observe the eight-factored uposatha?”

“Sometimes we do, lord, and sometimes we don’t.”

“It’s no gain for you, Sakyans. It’s ill-gotten, that in this life so endangered by grief, in this life so endangered by death, you sometimes observe the eight-factored uposatha and sometimes don’t.

“What do you think, Sakyans. Suppose a man, by some profession or other, without encountering an unskillful day, were to earn a half-kahapana. Would he deserve to be called a capable man, full of initiative?”

“Yes, lord.”

“Suppose a man, by some profession or other, without encountering an unskillful day, were to earn a kahapana… two kahapanas… three… four… five… six… seven… eight… nine… ten… twenty… thirty… forty… fifty… one hundred kahapanas. Would he deserve to be called a capable man, full of initiative?”

“Yes, lord.”

“Now what do you think: earning one hundred, one thousand kahapanas a day; saving up his gains, living for one hundred years, would a man arrive at a great mass of wealth?”

“Yes, lord.”

“Now what do you think: would that man, because of that wealth, on account of that wealth, with that wealth as the cause, live sensitive to unalloyed bliss for a day, a night, half a day, or half a night?”

“No, lord. And why is that? Sensual pleasures are inconstant, hollow, false, deceptive by nature.”

“Now, Sakyans, there is the case where a disciple of mine, spending ten years practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.

“Let alone ten years, there is the case where a disciple of mine, spending nine years… eight years… seven… six… five… four… three… two years… one year practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.

“Let alone one year, there is the case where a disciple of mine, spending ten months… nine months… eight months… seven… six… five… four… three… two months… one month… half a month practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.

“Let alone half a month, there is the case where a disciple of mine, spending ten days & nights… nine days & nights… eight… seven… six… five… four… three… two days & nights… one day & night practicing as I have instructed, would live sensitive to unalloyed bliss for a hundred years, a hundred centuries, a hundred millennia. And he would be a once-returner, a non-returner, or at the very least a stream-winner.

“It’s no gain for you, Sakyans. It’s ill-gotten, that in this life so endangered by grief, in this life so endangered by death, you sometimes observe the eight-factored uposatha and sometimes don’t.”

“Then from this day forward, lord, we will observe the eight-factored uposatha.” ___Sakka Sutta AN 10.46  AN v 83 https://suttacentral.net/an10.46

ດູກ່ອນນາງພຣາມມະນີ! ທ່ານຖືການບູຊາກ້ອນເຂົ້າແກ່ພຣົມໃດເປັນນິຕ ພຣົມມະໂລກຂອງພຣົມນັ້ນຢູ່ຫ່າງໄກຈາກທີ່ນີ້. ດູກ່ອນນາງພຣາມມະນີ! ພັກສາ(ອາຫາຣ) ຂອງພຣົມບໍ່ເປັນເຊັ່ນນີ້ ທ່ານບໍ່ຮູ້ຈັກທາງຂອງພຣົມ ເຫດໃດທ່ານຈຶ່ງບົ່ນເຖິງພຣົມ. ດູກ່ອນນາງພຣາມມະນີ…(ອ່ານຕໍ່ຂ້າງໃນປຶ້ມ)

Who are those not frightened of death? It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they don’t think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This is someone who’s not frightened of death.

“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 color. Why is that? Because of the impurity of the cloth. So too, when the mind is defiled, an unhappy destination may be expected. (download the book to reading more)

Bhikkhus, one who possesses three qualities should be known as a fool. What three? He does not see his transgression as a transgression. When he sees his transgression as a transgression, he does not make amends for it in accordance with the Dhamma. When another person confesses a transgression to him, he does not accept it in accordance with the Dhamma. One who possesses these three qualities should be known as a fool.

And again, monks, when a monk is walking, he comprehends, ‘I am walking’; or when he is standing still, he comprehends, ‘I am standing still’; or when he is sitting down, he comprehends, ‘I am sitting down’; or when he is lying down, he comprehends, ‘I am lying down.’ (Read more inside of the book)

‘’He is attracted to gain and repelled by loss. He is attracted to fame and repelled by disrepute. He is attracted to praise and repelled by blame. He is attracted to pleasure and repelled by pain. Thus, involved with attraction and repulsion, he is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.’’ (Read more inside of the book)

At that time in Bārāṇasi there was a young man of family, the son of a (great) merchant, delicately reared, called Yasa.

He had three mansions, one for the cold weather, one for the hot weather, one for the rains. Being ministered to by bands of female musicians for four months in the mansion for the rains, he did not come down from that mansion. Then while Yasa, the young man of family, was possessed of and provided with the five kinds of sense-pleasures, and was being ministered to, he fell asleep first and his suite fell asleep after him, and an oil lamp was burning all through the night…(Read more inside of the book)

ຫັຕຖະກະ! ເປັນຄວາມຈິງ ໃຜກໍຕາມທີ່ສົງເຄາະບໍຣິສັທໃຫຍ່ໃນອະດີຕກາລ ກໍລ້ວນແຕ່ສົງເຄາະດ້ວຍສັງຄະຫະວັຕຖຸ ໔ ປະການນີ້. ໃຜກໍຕາມທີ່ສົງເຄາະບໍຣິສັທໃຫຍ່ໃນອະນາຄົຕກາລ ກໍລ້ວນແຕ່ສົງເຄາະດ້ວຍສັງຄະຫະວັຕຖຸ ໔ ປະການນີ້. ໃຜກໍຕາມທີ່ສົງເຄາະບໍຣິສັທໃຫຍ່ໃນປັຈຈຸບັນ ກໍລ້ວນແຕ່ສົງເຄາະດ້ວຍສັງຄະຫະວັຕຖຸ ໔ ປະການນີ້ແລ…(Read more inside of the book)

ພຣາມ! ໂລກນີ້ຖືກຊະຣາ ພະຍາທິ ມະຣະນະ ນຳໄປຢູ່ ເມື່ອໂລກຖືກຊະຣາ ພະຍາທິ ມະຣະນະ ນຳໄປຢູ່ເຊັ່ນນີ້ ຄວາມສັງຣວມກາຍ ຄວາມສັງຣວມວາຈາ ຄວາມສັງຣວມໃຈໃນໂລກນີ້ ຍ່ອມເປັນທີ່ຕ້ານທານ ເປັນທີ່ຫລີກເຣັ້ນ ເປັນເກາະ ເປັນທີ່ເພິ່ງ ເປັນທີ່ຢຶດ ໜ່ວງຂອງເຂົາຜູ້ລະໄປແລ້ວ…(Read more inside of the book)

ພິກຂຸທັງຫລາຍ! ເພາະເຫດນັ້ນແລ ພວກເຈົ້າທັງຫລາຍຢ່າທ່ຽວໄປໃນທີ່ອື່ນອັນບໍ່ແມ່ນທີ່ໂຄຈອຣ ເມື່ອພວກເຈົ້າທັງຫລາຍທ່ຽວໄປໃນທີ່ອື່ນອັນບໍ່ແມ່ນທີ່ໂຄຈອຣ ມາຣຈັກໄດ້ຊ່ອງທາງ ມາຣຈັກໄດ້ອາຣົມ; ກໍທີ່ອື່ນອັນບໍ່ແມ່ນທີ່ໂຄຈອຣຂອງພິກຂຸຄືອັນໃດ? ຄື: ກາມຄຸນ ໕…(Read more inside of the book)

ອານົນທ໌! ກໍອະນິຈຈະສັນຍາເປັນຢ່າງໃດໜໍ? ອານົນທ໌! ພິກຂຸໃນທັມວິນັຍນີ້ ໄປສູ່ປ່າກໍດີ ໄປສູ່ເຫງົ້າໄມ້ກໍດີ ໄປສູ່ເຮືອນວ່າງກໍດີ ຍ່ອມພິຈາຣະນາເຫັນດັ່ງນີ້ວ່າ ຣູປບໍ່ທ່ຽງ ເວທະນາບໍ່ທ່ຽງ ສັນຍາບໍ່ທ່ຽງ ສັງຂາຣທັງຫລາຍບໍ່ທ່ຽງ ວິນຍານບໍ່ທ່ຽງ ຍ່ອມພິຈາຣະນາເຫັນໂດຍຄວາມເປັນຂອງບໍ່ທ່ຽງໃນອຸປາທານຂັນທ໌ ໕ ເຫລົ່ານີ້ດ້ວຍປະການຢ່າງນີ້. ອານົນທ໌ ນີ້ຮຽກວ່າ ອະນິຈຈະສັນຍາ…(Read more inside of the book)

ພິກຂຸທັງຫລາຍ ຖານະ ໕ ປະການ ອັນສະມະນະ ພຣາມ ເທວະດາ ມາຣ ພຣົມ ຫລືໃຜໆໃນໂລກບໍ່ໄດ້ສົມປາຖນາ; ໕ ປະການເປັນຢ່າງໃດ? ຄືຖານະວ່າ ຂໍສິ່ງທີ່ມີຄວາມແກ່ເປັນທັມມະດາຢ່າແກ່ເລີຍ ອັນສະມະນະ ພຣາມ ເທວະດາ ມາຣ ພຣົມ ຫລືໃຜໆໃນໂລກບໍ່ໄດ້ສົມປາຖນາ, ຂໍສິ່ງທີ່ມີຄວາມເຈັບໄຂ້ເປັນທັມມະດາຢ່າເຈັບໄຂ້ເລີຍ ອັນສະມະນະ ພຣາມ ເທວະດາ ມາຣ ພຣົມ ຫລືໃຜໆໃນໂລກບໍ່ໄດ້ສົມປາຖນາ, ຂໍສິ່ງທີ່ມີຄວາມຕາຍເປັນທັມມະດາຢ່າຕາຍເລີຍ ອັນສະມະນະ ພຣາມ ເທວະດາ ມາຣ ພຣົມ ຫລືໃຜໆໃນໂລກບໍ່ໄດ້ສົມປາຖນາ, ຂໍສິ່ງທີ່ມີຄວາມສິ້ນໄປເປັນທັມມະດາຢ່າສິ້ນໄປເລີຍ ອັນສະມະນະ ພຣາມ ເທວະດາ ມາຣ ພຣົມ ຫລືໃຜໆໃນໂລກບໍ່ໄດ້ສົມປາຖນາ, ຂໍສິ່ງທີ່ມີຄວາມຈິບຫາຍໄປເປັນທັມມະດາຢ່າຈິບຫາຍເລີຍ ອັນສະມະນະ ພຣາມ ເທວະດາ ມາຣ ພຣົມ ຫລືໃຜໆໃນໂລກບໍ່ໄດ້ສົມປາຖນາ…(Read more inside of the book)

“Bhikkhus, based on the Himalayas, the king of mountains, great sal trees grow in five ways. What five? (1) They grow in branches, leaves, and foliage; (2) they grow in bark; (3) they grow in shoots; (4) they grow in softwood; and (5) they grow in heartwood. Based on the Himalayas, the king of mountains, great sal trees grow in these five ways.

“So too, when the head of the family is endowed with faith, the people in the family who depend on him grow in five ways. What five? (1) They grow in faith; (2) they grow in virtuous behavior; (3) they grow in learning; (4) they grow in generosity; and (5) they grow in wisdom. When the head of a family is endowed with faith, the people in the family who depend on him grow in these five ways.” (Read more inside of the book)

aṅguttara nikāya Mahāsālaputta Sutta AN 5.40  AN iii 44 https://suttacentral.net/an5.40

“What do you think, Ānanda? Is form permanent or impermanent?” 

“Impermanent, sir.” 

“But if it’s impermanent, is it suffering or happiness?” 

“Suffering, sir.” 

“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” 

“No, sir.”…(Read more inside of the book)

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• Dhamma Practice Course

ຊົນເຫລົ່າໃດຫລິ້ນການພະນັນ ດື່ມສຸຣາ       

ລ່ວງລະເມີດຍິງອັນເປັນທີ່ຮັກສະເໝີດ້ວຍຊີວິດຂອງຜູ້ອື່ນ, ຄົບແຕ່ຄົນຊົ່ວ ບໍ່ຄົບຫາຜູ້ຈະເຣີນ ຍ່ອມເຂົ້າເຖິງຄວາມເສື່ອມ ເໝືອນດວງຈັນຂ້າງແຮມ.

ຜູ້ໃດດື່ມສຸຣາ ໄຮ້ຊັພ ບໍ່ທຳການງານຫາລ້ຽງຊີບ

ເປັນຄົນເມົາ ປາສະຈາກສິ່ງທີ່ເປັນປະໂຫຍດ   

ເຂົາຈັກຈົມລົງສູ່ໜີ້ເໝືອນກ້ອນຫີນຈົມນ້ຳ ສັນນັ້ນ

ຈັກທຳຄວາມມົວໝອງໃຫ້ແກ່ຕົນທັນທີ.

ຄົນຊອບນອນຫລັບໃນກາງເວັນ ບໍ່ລຸກຂຶ້ນໃນກາງຄືນ

ເປັນຄົນເມົາປະຈຳ ບໍ່ສາມາດຄອບຄອງເຫຍົ້າເຮືອນໃຫ້ດີໄດ້. ປະໂຫຍດທັງຫລາຍຍ່ອມລ່ວງເລີຍຊາຍໜຸ່ມທີ່ປະຖິ້ມການງານ ດ້ວຍອ້າງວ່າ ໜາວຫລາຍ ຮ້ອນຫລາຍ ເວລານີ້ຄ່ຳແລ້ວເປັນຕົ້ນ

ສ່ວນຜູ້ໃດບໍ່ສຳຄັນຄວາມໜາວຄວາມຮ້ອນຍິ່ງໄປກວ່າຫຍ້າ ທຳກິຈຂອງບຸຣຸສຢູ່ ຜູ້ນັ້ນຍ່ອມບໍ່ເສື່ອມຈາກຄວາມສຸຂ.’’

ທີຄະນິກາຍ ປາຕິກະວັຄ ສະບັບຫລວງ ພາສາໄທ ໑໑/໑໔໐/໑໗໙