ປະຫວັດ ແລະ ຄອບຄົວ
ທ່ານພຸດທະທາດ ພິກຂຸ ມີນາມເດີມວ່າ ເງື່ອມ ພານິດ, ເກີດເມື່ອວັນອາທິດ ທີ 27 ພຶດສະພາ ພ.ສ. 2449 ໃນຕະກູນພໍ່ຄ້າ ທີ່ຕະຫຼາດພຸມເຮືອງ, ເມືອງໄຊຍາ, ແຂວງສຸຣາດທານີ ໃນຊ່ວງປາຍລັດຊະການທີ 5. ເຊິ່ງໃນເວລານັ້ນ ພຸມເຮືອງ ຍັງເປັນທີ່ຕັ້ງຂອງຕົວເມືອງໄຊຍາ ກ່ອນຈະກາຍມາເປັນແຂວງສຸຣາດທານີໃນປັດຈຸບັນ.
ບິດາຂອງທ່ານພຸດທະທາດ ມີຊື່ວ່າ ຊ້ຽງ ພານິດ, ປະກອບອາຊີບຄ້າຂາຍເຄື່ອງຍ່ອຍ. ບິດາຂອງທ່ານເປັນຄົນໄທເຊື້ອສາຍຈີນ ເນື່ອງຈາກປູ່ຂອງທ່ານໄດ້ອົບພະຍົບມາຈາກມົນທົນຟູຈ້ຽນ ປະເທດຈີນ ເພື່ອມາເປັນຊ່າງແຕ້ມຮູບສີເທິງກະແວ່ນທີ່ເມືອງໄຊຍາ. ສ່ວນຍ່າຂອງທ່ານມີຊື່ວ່າ ສົ້ມຈີນ ມີເຊື້ອສາຍມາຈາກເມືອງປາກພະນັງ ແຂວງນະຄອນສີທຳມະລາດ ທີ່ຍ້າຍມາຢູ່ເມືອງໄຊຍາຕັ້ງແຕ່ສະໄໝຕົ້ນກຸງລັດຕະນະໂກສິນ.
ແຕ່ເດີມບິດາຂອງທ່ານໃຊ້ແຊ່ ໂຂ່ ຫຼື ຂໍ່ (ຫຼື ໂຄ້ວ ໃນພາສາແຕ້ຈິ໋ວ) ຕໍ່ມາເມື່ອມີການປະກາດໃຊ້ພະລາຊະບັນຍັດນາມສະກຸນໃນລັດຊະການທີ 6 ທາງລັດຖະການຈຶ່ງປ່ຽນນາມສະກຸນໃຫ້ເປັນ ພານິດ ເພາະໃນເວລານັ້ນມີພຽງຄອບຄົວຂອງທ່ານເທົ່ານັ້ນທີ່ເຮັດອາຊີບຄ້າຂາຍ.
ວຽກອະດິເຣກທີ່ບິດາຂອງທ່ານພຸດທະທາດ ພິກຂຸ ຮັກແພງຫຼາຍຄື ວຽກຊ່າງໄມ້. ໃນເວລາຫວ່າງ, ບິດາຂອງທ່ານມັກຈະຕໍ່ເຮືອໄມ້ເປັນອາຊີບເສີມ ເຊິ່ງເຮັດໃຫ້ທ່ານພຸດທະທາດສົນໃຈ ແລະ ມັກໃນວຽກດ້ານນີ້ໄປນຳ. ແມ່ນແຕ່ຢູ່ສວນໂມກຂະພະລາຣາມ, ວຽກໄມ້ສ່ວນໃຫຍ່ກໍເກີດຈາກການເຮັດກັນເອງຂອງຄະນະສົງ. ນອກຈາກນີ້, ບິດາຂອງທ່ານຍັງມີຄວາມສາມາດທາງດ້ານ ກາບກອນ, ເຊິ່ງຄວາມສາມາດດ້ານນີ້ໄດ້ສົ່ງອິດທິພົນຕໍ່ທ່ານພຸດທະທາດເປັນຢ່າງຫຼາຍ ໂດຍຜົນງານທຳມະຂອງທ່ານສ່ວນໜຶ່ງໄດ້ປະພັນໄວ້ໃນຮູບແບບ ຮ້ອຍກອງ ທີ່ມີຄວາມມ່ວນຊື່ນ ແລະ ດຶງດູດໃຈໃຫ້ຄົນທັງຫຼາຍເຂົ້າເຖິງເນື້ອຫາທຳມະໄດ້ງ່າຍຂຶ້ນ.
ມານດາຂອງທ່ານພຸດທະທາດ ພິກຂຸ ມີຊື່ວ່າ ເຄື່ອນ ພານິດ, ເກີດທີ່ເມືອງທ່າສ້າງ. ພໍ່ເຖົ້າຂອງທ່ານມີຊື່ວ່າ ເລັ່ງ ມີຍົດເປັນ ຂຸນສິດທິສານ ປົກຄອງຫົວເມືອງກະແດະ (ຫຼື ເມືອງການຈະນະດິດ ໃນປັດຈຸບັນ). ຄອບຄົວຂອງພໍ່ເຖົ້າແມ່ເຖົ້າມີຄວາມໝັ້ນຄົງໃນພຸດທະສາສະໜາ ແລະ ມີການປະຕິບັດສະມາທິພາວະນາກັນພາຍໃນເຮືອນ ເຮັດໃຫ້ມານດາຂອງທ່ານພຸດທະທາດໃກ້ຊິດກັບພຸດທະສາສະໜາມາຕັ້ງແຕ່ນ້ອຍ. ຄວາມສັດທານີ້ໄດ້ສົ່ງຕໍ່ມາຍັງບຸດ ແລະ ຫຼໍ່ຫຼອມໃຫ້ເດັກຊາຍ ເງື່ອມ ພານິດ ກາຍມາເປັນທ່ານພຸດທະທາດ ພິກຂຸ ໃນເວລາຕໍ່ມາ.
ທ່ານພຸດທະທາດ ມີນ້ອງສອງຄົນ ເຊິ່ງມີອາຍຸຫ່າງກັນ 3 ປີ ແລະ 6 ປີ ຕາມລໍາດັບ. ນ້ອງຊາຍຄົນກາງມີຊື່ວ່າ ຍີ່ເກີຍ ພານິດ ເຊິ່ງຕໍ່ມາໄດ້ປ່ຽນຊື່ເປັນ ທຳມະທາດ ພານິດ ແລະ ໄດ້ກາຍມາເປັນກຳລັງຫຼັກຂອງຄະນະທຳມະທານໃນການເຜີຍແຜ່ພຸດທະສາສະໜາ ແລະ ຊ່ວຍວຽກງານຂອງທ່ານພຸດທະທາດ. ສ່ວນນ້ອງສາວຄົນຫຼ້າຊື່ວ່າ ກິມຊ້ອຍ ພານິດ, ພາຍຫຼັງແຕ່ງງານແລ້ວໄດ້ຍ້າຍໄປຢູ່ບ້ານດອນ ແລະ ໃຊ້ນາມສະກຸນຂອງສາມີວ່າ ເໝະກຸນ.
ຊີວິດໄວເຍົາ
ເມື່ອອາຍຸໄດ້ 8 ປີ, ບິດາມານດາໄດ້ພາທ່ານພຸດທະທາດ ພິກຂຸ ໄປຝາກຕົວເປັນເດັກວັດທີ່ວັດພຸມເຮືອງ (ຫຼື ວັດໃໝ່) ເຊິ່ງເປັນວັດທີ່ຄົນໃນຕະກູນພານິດເຄີຍບວດສືບຕໍ່ກັນມາ. ໃນສະໄໝກ່ອນທີ່ຍັງບໍ່ມີໂຮງຮຽນ, ພໍ່ແມ່ມັກຈະໃຫ້ລູກຊາຍໄປຢູ່ວັດເພື່ອໃຫ້ໄດ້ຮັບການສຶກສາຂັ້ນຕົ້ນຕາມແບບບູຮານ, ລວມທັງໃຫ້ມີຄວາມຄຸ້ນເຄີຍກັບພຸດທະສາສະໜາ ແລະ ໄດ້ຝຶກຫັດອາຊີບຕ່າງໆ. ທ່ານພຸດທະທາດໄດ້ເລົ່າເຖິງຊີວິດຊ່ວງທີ່ຢູ່ວັດໄວ້ວ່າ:
"ຂ້ອຍອອກຈາກເຮືອນໄປຢູ່ວັດເມື່ອອາຍຸ 8-9-10 ປີ ເພື່ອຮຽນໜັງສື ກ ຂ ກ ກາ ຈົນຮອດຫຼັກສູດມູນລະບົດບັນພະກິດຢູ່ທີ່ວັດ. ເມື່ອອາຍຸ 11 ປີ ຮອດເວລາໄປໂຮງຮຽນຈຶ່ງກັບມາຢູ່ເຮືອນ. ສະໄໝກ່ອນມັນເປັນທຳນຽມທີ່ເດັກຊາຍຕ້ອງຢູ່ວັດກັນທັງນັ້ນ, ແຕ່ລະວັດມີເດັກນ້ອຍເປັນຝູງ. ເວລາໄປຢູ່ວັດກໍມີດອກໄມ້ທູບທຽນໄປຝາກຕົວເປັນສິດພະ. ທາງວັດເພິ່ນກໍຈະມອບໜ້າທີ່ໃຫ້ອາຈານອົງໜຶ່ງ ຫຼື ສອງອົງຄອຍເບິ່ງແຍງເລື່ອງອາຫານການກິນ, ຄອຍຄວບຄຸມໃຫ້ເດັກນ້ອຍກິນເຂົ້າເປັນລະບຽບຮຽບຮ້ອຍ, ໃຫ້ໄດ້ຮຽນໜັງສື ແລະ ໄດ້ຮັບການອົບຮົມເລື່ອງໄຫວ້ພຣະສູດມົນ, ເລື່ອງການຮັບໃຊ້ພຣະ, ມີເວນຜັດກັນຕັກນ້ຳ, ເຮັດສວນຄົວແຄມສະນ້ຳ, ຍົກຮ່ອງປູກມັນ, ເຮັດກັນທັງນັ້ນ. ສ່ວນອາຫານນັ້ນ ເຂົ້າແມ່ນໄດ້ມາຈາກການບິນທະບາດ, ສ່ວນແກງແມ່ນທາງເຮືອນຈະສົ່ງມາເປັນໝໍ້ຂຽວໆ, ໝໍ້ຂອງເຮືອນໃຜເດັກຄົນນັ້ນກໍໄປເອົາມາ. ໝໍ້ແກງຈຶ່ງມີຫຼາຍ, ເຂົ້າກໍພໍສັນ, ແກງກໍພໍ. ບ້ານພຸມເຮືອງນັ້ນ ເຂົ້າປາມັນອຸດົມສົມບູນດີ."
ຊີວິດໄວໜຸ່ມ
ເມື່ອອາຍຸໄດ້ 11 ປີ, ທ່ານພຸດທະທາດ ພິກຂຸ ໄດ້ກັບມາຢູ່ເຮືອນ ແລະ ເຂົ້າຮຽນຢູ່ທີ່ວັດໂພທາຣາມ (ຫຼື ວັດເໜືອ). ໂຮງຮຽນໃນວັດນີ້ເປັນໂຮງຮຽນແຜນໃໝ່ ທີ່ໃຊ້ຫຼັກສູດປັບປຸງໃໝ່ໃນລັດຊະການທີ 5. ທ່ານພຸດທະທາດໄດ້ຮຽນຊັ້ນປະຖົມຢູ່ທີ່ນັ້ນ ກ່ອນຈະຍ້າຍໄປຮຽນຊັ້ນມັດທະຍົມຢູ່ໂຮງຮຽນສາຣະພີອຸທິດ ໃນຕະຫຼາດໄຊຍາ. ເຮັດໃຫ້ທ່ານຕ້ອງຈາກເຮືອນທີ່ພຸມເຮືອງມາພັກຢູ່ກັບບິດາ ທີ່ເປີດຮ້ານຄ້າຂາຍເຂົ້າເປືອກຢູ່ຕະຫຼາດໄຊຍາ. ບາງຄັ້ງທ່ານຕ້ອງຮັບໜ້າທີ່ລຳລຽງສິນຄ້າ ແລະ ຂັບກວຽນ, ເຊິ່ງທ່ານໄດ້ເລົ່າເຖິງຄວາມຊົງຈຳໄວ້ວ່າ:
"ຂາຍ 2 ຮ້ານ ຕ້ອງມີກວຽນ. ຂ້ອຍຕ້ອງຂັບກວຽນ, ລ້ຽງງົວ. ໄປລ້ຽງງົວແຖວທາງລົດໄຟນີ້ກະມ່ວນຫຼາຍ, ໄປຮື້ກ້ອນຫີນທາງລົດໄຟຫາກະປອມຢູ່ກ້ອງນັ້ນມັນມີຫຼາຍ. ໃຫ້ງົວກິນຫຍ້າແຖວທາງລົດໄຟ ຄວາມຈິງເພິ່ນກໍຫ້າມ ແຕ່ເຮືອກໍເຮັດເປັນບໍ່ຮູ້ບໍ່ເຫັນ ເພາະຫຍ້າມັນງາມ ງົວມັນມັກກິນ."
ແຕ່ແລ້ວ ບິດາຂອງທ່ານກໍໄດ້ເສຍຊີວິດລົງ ໃນຊ່ວງທີ່ທ່ານຮຽນຢູ່ຊັ້ນ ມ.3. ເມື່ອຮຽນຈົບຊັ້ນ ມ.3 ທ່ານພຸດທະທາດ ຈຶ່ງຕ້ອງອອກຈາກໂຮງຮຽນມາຊ່ວຍມານດາຄ້າຂາຍຢ່າງເຕັມຕົວ ແລະ ສົ່ງເສີມໃຫ້ນ້ອງຊາຍ (ເຊິ່ງໃນເວລານັ້ນເປັນສາມະເນນ ຍີ່ເກີຍ) ໄດ້ມີໂອກາດຮຽນຕໍ່ຢູ່ໂຮງຮຽນປະຈຳແຂວງສຸຣາດທານີ.
ການຊ່ວຍວຽກທາງເຮືອນແມ່ນວຽກທີ່ໜັກ, ແຕ່ບາງຄັ້ງທ່ານພຸດທະທາດ ພິກຂຸ ກໍພັກຜ່ອນຢ່ອນໃຈດ້ວຍການອອກຫາອາຫານທະເລ, ການລ້ຽງປາກັດ ແລະ ການຝຶກດົນຕຣີ ແມ່ນວ່າມານດາຂອງເພິ່ນຈະຖືວ່າດົນຕີເປັນຂອງບໍ່ດີກໍຕາມ. ແຕ່ໃນສ່ວນຂອງການລ້ຽງປາກັດນັ້ນ, ທ່ານພຸດທະທາດເຮັດໄດ້ດີຈົນເຖິງຂັ້ນນັກເລງປາກັດອາຊີບມາແອບລັກປ່ຽນເອົາປາກັດຂອງເພິ່ນໄປ. ທ່ານພຸດທະທາດໄດ້ເລົ່າເຖິງເລື່ອງເຫຼົ່ານີ້ໄວ້ວ່າ:
"ຂ້ອຍບໍ່ພຽງແຕ່ຂາຍເຄື່ອງ, ແຕ່ເປັນກຳມະກອນນຳ, ແບກເຄື່ອງໄປສົ່ງຕາມເຮືອນຂ້າລາຊະການ. ບໍ່ມີລູກຈ້າງ, ບໍ່ມີລົດ, ຕ້ອງແບກໄປເອງ ວຽກໜັກຫຼາຍ. ແມ່ນແຕ່ຟືນທີ່ໃຊ້ໃນເຮືອນກໍຕ້ອງຜ່າເອງທັງໝົດ...
ບາງຄັ້ງຂ້ອຍກໍ່ຢືມດາງຈາກໂຮງໂປ໊ະມາລາກປາແຄມຫາດຊາຍ, ລາກຂຶ້ນມາເທື່ອດຽວກິນບໍ່ໄຫວ ມີທັງປູມ້າ, ປາມຶກ ແລະ ປາຫຼາຍຊະນິດ. ປາມຶກກະດອງແຂງເອົາມາຕົ້ມຕອນຍັງເປັນໆ ມັນກອບຫຼາຍ ຄືກັບກິນໝາກສາລີກອບ, ກິນລ້າໆໂດຍບໍ່ມີນ້ຳແຈ່ວກໍແຊບ...
ຂ້ອຍມີວິທີເຮັດໃຫ້ປາກັດເກັ່ງຈົນບໍ່ມີໃຜສູ້ໄດ້. ເລືອກຕົວທີ່ແຂງແຮງມາໃສ່ໃນອ່າງກົມ, ແລ້ວເອົາຕົວແມ່ໃສ່ຕຸກແກ້ວຢ່ອນລົງໄປ. ພໍຕົວຜູ້ເຫັນ ມັນກໍຈະແລ່ນອ້ອມອ່າງເພື່ອອອກກຳລັງກາຍ. ເຮັດແບບນີ້ 3-4 ມື້ ຕົວມັນຈະລ້ຳ, ຄີບໜາ, ກັດແຂງແຮງແນ່ນອນ. ມີນັກເລງປາກັດອາຊີບມາລັກປ່ຽນເອົາຂອງຂ້ອຍໄປແລ້ວເອົາໄປກັດຊະນະໝູ່ຈົນໝົດ
ອີກຢ່າງທີ່ຂ້ອຍມັກຫຼາຍຄືດົນຕຣີ, ຂ້ອຍມັກເພງຫຼາຍ ແຕ່ມານດາເພິ່ນຫ້າມ ບໍ່ໃຫ້ເອົາເຄື່ອງດົນຕຣີຂຶ້ນເທິງເຮືອນ. ຂ້ອຍຈຶ່ງບໍ່ຄ່ອຍໄດ້ຝຶກ, ມັກຂຸ່ຍ ແລະ ອໍແກນທີ່ໂຍກດ້ວຍມື ເພາະມັນງ່າຍ ແຕ່ກໍຝຶກບໍ່ໄດ້ດົນເພາະຕ້ອງເອົາໄປສົ່ງຄືນເຈົ້າຂອງເຂົາ."
ໃນສະໄໝກ່ອນທີ່ທ່ານພຸດທະທາດ ພິກຂຸ ຈະມີອາຍຸຄົບບວດນັ້ນ, ວົງການສາສະໜາທ້ອງຖິ່ນໃນພຸມເຮືອງກຳລັງຕື່ນເຕັ້ນກັບການສຶກສາ "ນັກທັມ", ເຊິ່ງເປັນການສຶກສາທັມມະແບບໃໝ່. ໃນເວລານັ້ນ, ທ່ານພຸດທະທາດໄດ້ຊອກຄົ້ນຫາໜັງສືນັກທັມຕຣີ, ໂທ, ເອກ ລວມທັງໜັງສືພຣະອະພິທັມມາອ່ານ ແລ້ວອາໄສເຮືອນຂອງຕົນເອງເປັນເວທີສົນທະນາແລກປ່ຽນ ແລະ ຕອບ ໂອລົມກັບຜູ້ອື່ນໃນລະແວກດຽວກັນ. ເຖິງວ່າເພິ່ນຈະຍັງມີອາຍຸນ້ອຍ, ແຕ່ກໍມີຄວາມຊ່ຽວຊານ ແລະ ສະຫຼາດຫຼັກແຫຼມໃນຂໍ້ທັມ ຈົນເປັນທີ່ຍອມຮັບຂອງຜູ້ທີ່ມາລົມນຳ. ທ່ານພຸດທະທາດໄດ້ເລົ່າເຖິງເລື່ອງນີ້ໄວ້ວ່າ:
"ເລື່ອງລົມທຳມະນີ້, ຂ້ອຍເຮັດຕົວເປັນຄືກັບອາຈານທຳມະກາຍໆ. ຕອນເຊົ້າມີຄົນມາລົມທຳມະ, ພວກເຮົາຕ້ອງໂຕ້ຕ້ອງສູ້ກັນ. ມີຂ້າລາຊະການຄົນໜຶ່ງ ແລະ ຄົນອື່ນໆ ທີ່ເປັນຍາດພີ່ນ້ອງກັນໃນແຖວນັ້ນ ມັກມາລົມທຳມະກັນຢູ່ເຮືອນຂ້ອຍເປັນຊົ່ວໂມງ ກ່ອນຈະໄປເຮັດວຽກ. ຂ້ອຍຕ້ອງຊື້ໜັງສືນັກທັມຕີ, ໂທ, ເອກ ແລະ ອະພິທຳມາອ່ານ. ຕອນນັ້ນຂ້ອຍຍັງເດັກນ້ອຍກວ່າໝູ່, ສ່ວນຫຼາຍມີແຕ່ຜູ້ເຖົ້າ, ແຕ່ຂ້ອຍມັກເວົ້າໄດ້ຖືກຕ້ອງກວ່າ ເພາະຂ້ອຍມີໜັງສືອ່ານ ສ່ວນພວກເພິ່ນແມ່ນເວົ້າຕາມການສັນນິຖານ. ມັນກໍມ່ວນດີທີ່ໄດ້ເວົ້າໃຫ້ຄົນອື່ນຟັງ. ຖ້າເວົ້າເຖິງການຮຽນທັມມະ, ຂ້ອຍຮຽນມາກ່ອນບວດຫຼາຍ ພໍບວດແລ້ວກໍເກືອບຈະບໍ່ຕ້ອງຮຽນອີກເລີຍ ເພາະເຄີຍອ່ານມາໂຕ້ກັນກ່ອນແລ້ວ."
ບັນພະຊິດ
ທ່ານພຸດທະທາດ ພິກຂຸ ໄດ້ບວດຮຽນຕາມປະເພນີ ເມື່ອວັນທີ 29 ກໍລະກົດ ພ.ສ. 2469 ທີ່ໂຮງອຸໂບສົດວັດອຸບົນ (ຫຼື ວັດນອກ) ກ່ອນຈະຍ້າຍມາປະຈຳຢູ່ທີ່ວັດພຸມເຮືອງ. ມີພະອຸປັດຊາຄື: ພຣະຄູໂສພົນເຈຕະສິກາຣາມ (ຄົງ ວິມາໂລ) ຮອງເຈົ້າຄະນະເມືອງໃນສະໄໝນັ້ນ. ທ່ານພຸດທະທາດໄດ້ຮັບສາຍາວ່າ "ອິນທະປັນໂຍ" (Indapañño) ເຊິ່ງແປວ່າ "ຜູ້ມີປັນຍາອັນຍິ່ງໃຫຍ່".
ການບວດຂອງທ່ານພຸດທະທາດແມ່ນເປັນໄປຕາມທຳນຽມ ແລະ ໃນຕອນທຳອິດເພິ່ນກໍບໍ່ໄດ້ຄິດທີ່ຈະບວດຕະຫຼອດຊີວິດ ດັ່ງທີ່ທ່ານປັນຍານັນທະ ພິກຂຸ ໄດ້ອ້າງເຖິງຄຳເວົ້າຂອງທ່ານພຸດທະທາດກ່ອນຈະບວດໄວ້ວ່າ: "ເລື່ອງບັນຊີ ບັນນ້ຳ ເກັບໄວ້ກ່ອນ ເມື່ອສຶກອອກມາແລ້ວຄ່ອຍມາເຮັດຕໍ່ອີກ".
ທ່ານພຸດທະທາດໄດ້ເລົ່າເຖິງມູນເຫດການບວດຂອງຕົນເອງໄວ້ວ່າ:
"ເທົ່າທີ່ຈື່ໄດ້, ພວກຜູ້ໃຫຍ່ ແລະ ຍາດພີ່ນ້ອງມັກປຶກສາກັນເລື້ອຍໆວ່າຢາກໃຫ້ຂ້ອຍບວດ. ຂ້ອຍເອງກໍຕາມໃຈພວກເພິ່ນ. ຄວາມຮູ້ສຶກຮັກສາປະເພນີມັນເຮັດໃຫ້ເຮົາຮູ້ສຶກວ່າ ຊີວິດຈະບໍ່ຄົບຖ້ວນ ຫຼື ບໍ່ສົມບູນຖ້າຫາກບໍ່ເຄີຍບວດ. ມັນຈຶ່ງຍິນດີທີ່ຈະບວດ. ຖ້າຈະຖາມແທ້ໆວ່າໃຜເປັນຄົນສັ່ງ ຫຼື ແນະນຳ ຂ້ອຍກໍນຶກບໍ່ອອກ ແຕ່ມັນເປັນຄວາມເຫັນພ້ອມກັນໝົດວ່າຄວນບວດ. ສ່ວນຄວາມຄິດຂອງຂ້ອຍເອງນັ້ນ ເຫັນວ່າບວດກໍໄດ້ ບໍ່ບວດກໍໄດ້ ແຕ່ຕາມພັນທະສັນຍາແມ່ນຈະບວດໃຫ້ມານດາ 1 ພັນສາ ຄື 3 ເດືອນ ເພາະຄົນໜຸ່ມສະໄໝນັ້ນເມື່ອອາຍຸຄົບບວດກໍບວດກັນເປັນສ່ວນຫຼາຍ."
ຫຼັງຈາກບວດໄດ້ພຽງ 10 ວັນ, ທ່ານພຸດທະທາດ ພິກຂຸ ກໍໄດ້ຮັບໂອກາດໃຫ້ຂຶ້ນສະແດງທັມ. ໃນຄັ້ງນີ້ ເພິ່ນໄດ້ປະຕິຮູບວິທີການເທດສະໜາແບບໃໝ່ ຄືແທນທີ່ຈະເທດໂດຍການອ່ານຈາກຄຳພີໃບລານພຽງຢ່າງດຽວ, ເພິ່ນກໍໄດ້ນຳເອົາເນື້ອຫາຈາກຫຼັກສູດນັກທັມມາປະກອບ ແລະ ຂະຫຍາຍຄວາມ ເຮັດໃຫ້ການເທດເປັນໄປດ້ວຍຄວາມມ່ວນຊື່ນ ແລະ ເຂົ້າໃຈງ່າຍ. ຜູ້ທີ່ໄດ້ຟັງຈຶ່ງຕິດໃຈ ແລະ ມີຈຳນວນເພີ່ມຂຶ້ນເລື້ອຍໆ. ໃນເວລານັ້ນ ພຣະອົງອື່ນໆໃນວັດຕ່າງກໍບໍ່ຢາກຂຶ້ນເທດ, ຈຶ່ງເປັນໂອກາດໃຫ້ທ່ານພຸດທະທາດໄດ້ຂຶ້ນເທດທຸກໆວັນໃນຊ່ວງພັນສາ ແລະ ເທດທຸກວັນສິນໃນຊ່ວງອອກພັນສາ ເຊິ່ງເພິ່ນເອງກໍມີຄວາມມັກຮັກໃນວຽກງານນີ້.
ນອກຈາກການເທດແລ້ວ, ໃນຊ່ວງພັນສາທຳອິດ ທ່ານພຸດທະທາດຍັງໄດ້ຮຽນນັກທັມ ແລະ ເພີດເພີນຢູ່ກັບການອ່ານ ແລະ ຂຽນໜັງສື ລວມທັງການຄັດລອກ ແລະ ຝຶກແຕ່ງກະທູ້ທຳ ຈົນເຮັດໃຫ້ເພິ່ນສອບເສັງໄດ້ນັກທຳຕຣີໃນພັນສານີ້ເອງ. ແຕ່ການນັ່ງເຮັດວຽກຢູ່ກັບທີ່ເປັນເວລາດົນ ກໍເຮັດໃຫ້ເພິ່ນເປັນໂລກກະໄສ (ປວດຕາມຮ່າງກາຍ) ແຕ່ເພິ່ນກໍສາມາດປິ່ນປົວຕົນເອງຈົນເຊົາໃນພັນສາຕໍ່ໆມາ.
ອີກຢ່າງໜຶ່ງທີ່ໜ້າສົນໃຈຄື ທ່ານພຸດທະທາດໄດ້ຂຽນ "ໜັງສືພິມເຖື່ອນ" ລົງໃນເຈ້ຍຟູສະແກັບ ເປັນເລື່ອງຕະຫຼົກໃຫ້ຄົນໃນວັດໄດ້ຫົວຂວັນກັນ. ເພິ່ນໄດ້ເລົ່າເຖິງເລື່ອງນີ້ວ່າ:
"ຂ້ອຍອອກໜັງສືພິມເຖື່ອນເປັນເຈ້ຍຟູສະແກັບ 2 ຄູ່ ມັນເປັນເລື່ອງຕະລົກເທົ່ານັ້ນ. ພວກເຮົາຂຽນກ່ອນສູດມົນຕອນຄ່ຳ ພໍພຣະສູດມົນແລ້ວ ກໍເອົາມາໃຫ້ອ່ານກັນ. ເຂົາອ່ານແລ້ວກໍຫົວຂວັນ ວິພາກວິຈານກັນ. ເຮົາກໍມີຄວາມອວດດີທີ່ຈະເຮັດໃຫ້ຄົນອື່ນຫົວໄດ້ ຮູ້ສຶກວ່າມັນເຮັດໃຫ້ໝູ່ເພື່ອນສະບາຍໃຈ ຈິດໃຈກໍເປັນບຸນເປັນກຸສົນ ບໍ່ໄດ້ຄຳນຶງເຖິງສາລະຫຍັງຫຼາຍໃນຕອນທຳອິດ."
ພັນສາທີສອງ
ເຖິງວ່າແຕ່ເດີມເພິ່ນຕັ້ງໃຈຈະບວດຮຽນຕາມປະເພນີພຽງ 3 ເດືອນ, ແຕ່ເມື່ອໄດ້ໃຊ້ຊີວິດເປັນພຣະແລ້ວ, ຄວາມຍິນດີໃນກິດຈະກຳຕ່າງໆ ລວມທັງການເອົາອົກເອົາໃຈຈາກພຸດທະບໍລິສັດອ້ອມຂ້າງ ເຮັດໃຫ້ທ່ານພຸດທະທາດ ພິກຂຸ ບໍ່ມີຄວາມຄິດທີ່ຈະລາສິກຂາ. ອີກທັງພຣະພິກຂຸຫຼາຍອົງໃນວັດເຫັນວ່າເພິ່ນຮຽນໜັງສືເກັ່ງ ແລະ ເທດສະໜາໄດ້ດີ ຈຶ່ງສະໜັບສະໜູນໃຫ້ເພິ່ນຢູ່ວັດຕໍ່ໄປ ເພື່ອເປັນກຳລັງໃນການເຜີຍແຜ່ພຸດທະສາສະໜາ.
ເລົ່າກັນວ່າ ເຈົ້າຄະນະເມືອງເຄີຍຖາມທ່ານພຸດທະທາດໃນພັນສານີ້ວ່າ ມີຄວາມຄິດເຫັນແນວໃດໃນການໃຊ້ຊີວິດ, ທ່ານພຸດທະທາດຕອບວ່າ:
"ຂ້ານ້ອຍຄິດວ່າຈະໃຊ້ຊີວິດໃຫ້ເປັນປະໂຫຍດແກ່ເພື່ອນມະນຸດໃຫ້ຫຼາຍທີ່ສຸດ... ແຕ່ຖ້າຍີ່ເກີຍຈະບວດ ຂ້ອຍກໍຕ້ອງສຶກອອກໄປຢູ່ເຮືອນຄ້າຂາຍ."
ທ່ານເຈົ້າຄະນະເມືອງຈຶ່ງໄປລົມກັບມານດາຂອງທ່ານພຸດທະທາດວ່າ ເພິ່ນຄວນຈະຢູ່ເປັນພຣະຕໍ່ໄປ. ສ່ວນນ້ອງຊາຍຂອງເພິ່ນນັ້ນ ບໍ່ຕ້ອງບວດກໍໄດ້ ເພາະມີການດຳເນີນຊີວິດຄືກັບພຣະຢູ່ແລ້ວ ຄື: ເປັນຄົນມັກນ້ອຍ, ສັນໂດດ, ການກິນຢູ່ລຽບງ່າຍ ແລະ ຕັດຜົມສັ້ນກຽນຕະຫຼອດເວລາ. ດ້ວຍເຫດນີ້, ທຳມະທາດ (ນ້ອງຊາຍ) ຈຶ່ງບໍ່ໄດ້ບວດ ແລະ ຍອມສະລະການສຶກສາຈາກຄະນະແພດສາດ ຈຸລາລົງກອນມະຫາວິທະຍາໄລ ເພື່ອມາຮັບຜິດຊອບວຽກງານທາງເຮືອນ ເພື່ອໃຫ້ທ່ານພຸດທະທາດໄດ້ຈະເລີນສະມະນະທຳຕໍ່ໄປ.
ຊີວິດສະມະນະເພດໃນພັນສາທີສອງຂອງທ່ານພຸດທະທາດ ພິກຂຸ ບໍ່ໄດ້ແຕກຕ່າງຈາກພັນສາທຳອິດຫຼາຍປານໃດ. ເພິ່ນໄດ້ສຶກສານັກທັມຕໍ່ ແລະ ສອບເສັງໄດ້ນັກທຳໂທໃນພັນສານີ້.
ເມື່ອອອກພັນສາໄດ້ບໍ່ດົນ, ໃນຊ່ວງຕົ້ນປີ ພ.ສ. 2471, ອາສ້ຽງ (ນ້ອງຊາຍຂອງບິດາ) ໄດ້ຊຸກຍູ້ໃຫ້ທ່ານພຸດທະທາດເຂົ້າໄປສຶກສາຄວາມຮູ້ທາງທັມຕໍ່ທີ່ກຸງເທບ. ທ່ານພຸດທະທາດໄດ້ເລົ່າເຖິງເລື່ອງນີ້ໄວ້ວ່າ:
"ອອກພັນສາແລ້ວບໍ່ດົນ ກໍເດີນທາງໄປຮຽນຕໍ່ຢູ່ກຸງເທບ. ອາຢູ່ຊຸມພອນເປັນຄົນຍັດຍຽດໃຫ້ໄປ ມັນເປັນທຳນຽມສ່ວນຫຼາຍນຳ ວ່າເມື່ອໄດ້ນັກທຳໂທແລ້ວ ຖ້າຈະຮຽນຕໍ່ ກໍເປັນໂອກາດທີ່ເໝາະສົມທີ່ຈະເຂົ້າກຸງເທບ. ພຣະຄູຊະຍາພິວັດ (ມະຫາກລັ່ນ) ກໍເຫັນດີນຳ. ອາຢູ່ຊຸມພອນຢາກໃຫ້ຮຽນ ເພື່ອເປັນກຽດແກ່ວົງຕະກູນ ແຕ່ເພິ່ນກໍບໍ່ໄດ້ມີຄວາມຄິດວ່າຈະບໍ່ໃຫ້ສິກ, ເຖິງຈະສິກກໍໃຫ້ຮຽນຫຼາຍໆໄວ້ກ່ອນຄົງຈະດີກວ່າຮີບສິກ."
ທ່ານພຸດທະທາດໄດ້ເຂົ້າໄປພັກຢູ່ກຸງເທບທີ່ ວັດປະທຸມຄົງຄາຣາຊະວໍຣະວິຫານ ໂດຍອາໄສຢູ່ກັບພຣະຄູຊະຍາພິວັດ. ສຳລັບທ່ານພຸດທະທາດ ທີ່ບໍ່ເຄີຍເດີນທາງໄປກຸງເທບມາກ່ອນ, ເພິ່ນມີຄວາມຄິດວ່າກຸງເທບຄືສູນກາງຂອງຄວາມຈະເລີນໃນທຸກດ້ານ ລວມທັງພຸດທະສາສະໜາ. ເພິ່ນວາດພາບໄວ້ວ່າ ພຣະ ແລະ ເນນໃນກຸງເທບຈະປະຕິບັດດີປະຕິບັດຊອບຕາມພຣະທັມວິໄນ ຈົນເຖິງຂັ້ນຄິດວ່າຈະມີພະອໍລະຫັນຢູ່ເຕັມກຸງເທບ ດັ່ງຄຳເວົ້າທີ່ວ່າ:
"ກ່ອນໄປຮອດກຸງເທບ ພວກເຮົາກໍເຄີຍຄິດວ່າ ພຣະທີ່ກຸງເທບຄົງບໍ່ຄືກັບຢູ່ບ້ານເຮົາ, ພຣະກຸງເທບຄົງຈະດີ. ເຄີຍຄິດວ່າຄົນທີ່ໄດ້ປະໂຫຍກ 9 ຄືຄົນທີ່ເປັນພະອໍລະຫັນດ້ວຍຊ້ຳ. ເຄີຍຄິດວ່າກຸງເທບດີທີ່ສຸດ, ຖືກຕ້ອງທີ່ສຸດ, ຄວນຖືເປັນຕົວຢ່າງ. ເຄີຍນຶກວ່າພະອໍລະຫັນເຕັມໄປທົ່ວກຸງເທບ ກ່ອນໄປກຸງເທບມັນຄິດແນວນັ້ນ."
ແຕ່ກຸງເທບທີ່ທ່ານພຸດທະທາດ ພິກຂຸ ພົບເຫັນນັ້ນ ແມ່ນແຕກຕ່າງຈາກທີ່ເຄີຍຄິດໄວ້ຢ່າງສິ້ນເຊີງ. ເພິ່ນໄດ້ປະສົບກັບຕົນເອງວ່າ ວັດປະຕິບັດຂອງພຣະເນນໃນເມືອງຫຼວງນັ້ນ ອອກນອກຮີດນອກທາງຍິ່ງກວ່າພຣະເນນໃນຊົນນະບົດທີ່ຢູ່ກັນຕາມປະສາຄົນບໍ່ມີຄວາມຮູ້ເສຍອີກ. ທ່ານພຸດທະທາດໄດ້ເລົ່າເຖິງເລື່ອງນີ້ໄວ້ວ່າ:
"ແຕ່ພໍໄປເຫັນແທ້ໆ ມັນຮູ້ວ່າ 'ມະຫາປະຣຽນ' ມັນບໍ່ມີຄວາມໝາຍຫຍັງຫຼາຍ ມັນກໍເລີ່ມເບື່ອ ແລະ ຢາກສິກ. ຮູ້ສຶກວ່າການຮຽນຢູ່ກຸງເທບມັນບໍ່ມີຫຍັງເປັນສາລະ. ພຣະເນນບໍ່ຄ່ອຍມີວິໄນ ມັນຜິດກັບບ້ານນອກ ບໍ່ວ່າຈະເປັນເລື່ອງເງິນຄຳ ຫຼື ເລື່ອງຜູ້ຍິງ...
ຢູ່ບ້ານນອກ (ປັກໃຕ້) ແມ່ນເຄັ່ງຄັດກວ່າຫຼາຍ ບໍ່ແມ່ນສະເພາະແຕ່ຢູ່ພຸມເຮືອງ. ຢູ່ກຸງເທບ ເວລາສັນ (ກິນ) ກໍມ່ວນຊື່ນເຮຮາຄືກັບຄົນເມົາ. ເຮົາຮຽນມາຕັ້ງແຕ່ໂຮງຮຽນນັກທັມວ່າລັກສະນະນັ້ນມັນໃຊ້ບໍ່ໄດ້. ບາງເທື່ອກໍມີການຕົ້ມໄຂ່ຫວານ ຫຼື ຈືນຂອງຖວາຍກັນສົດໆຢູ່ບ່ອນນັ້ນເລີຍ ເຊິ່ງມັນຜິດວິໄນ ແຕ່ເຂົາເຈົ້າເຮັດກັນເປັນເລື່ອງທຳມະດາ. ມັນບໍ່ມີຫຍັງທີ່ໜ້າເຫຼື້ອມໃສເລີຍ. ຢູ່ພຸມເຮືອງສະໄໝຂ້ອຍບວດ ພຣະບໍ່ຈັບເງິນຈັບຄຳກັນ ຈະມີຜູ້ຊ່ວຍເກັບໃຫ້ ແຕ່ຢູ່ກຸງເທບມັນເປັນຄືກັບໂລກຮ້າຍທີ່ລະບາດໄປທົ່ວ."
ທ່ານພຸດທະທາດເຫັນແບບນັ້ນກໍເກີດຄວາມເບື່ອໜ່າຍໃນຊີວິດສະມະນະເພດຢ່າງໜັກ. ຫຼັງຈາກຢູ່ກຸງເທບໄດ້ພຽງ 2 ເດືອນ ກໍກັບມາທີ່ພຸມເຮືອງເພື່ອຈະລາສິກຂາ. ແຕ່ໃນເວລານັ້ນເປັນຊ່ວງໃກ້ຈະເຂົ້າພັນສາ ມີຜູ້ທັກທ້ວງວ່າການສິກໃນເວລານີ້ຍັງບໍ່ເໝາະສົມ. ທ່ານພຸດທະທາດຈຶ່ງຕັດສິນໃຈຄອງສະມະນະເພດຕໍ່ໄປອີກພັນສາໜຶ່ງ ແລະ ຄິດວ່າຈະສິກເມື່ອອອກພັນສາແລ້ວ.
ພັນສາທີສາມ ແລະ ທີສີ່
ໃນພັນສາທີສາມ, ທ່ານພຸດທະທາດ ພິກຂຸ ສອບເສັງໄດ້ນັກທັມຊັ້ນເອກ. ເມື່ອອອກພັນສາ, ຄຸນນາຍງ້ວນ ເສດຖະພັກດີ ເຊິ່ງເປັນຍາດ ແລະ ເປັນຜູ້ບໍລິຈາກເງິນສ້າງໂຮງຮຽນນັກທັມ ພ້ອມດ້ວຍ ພຣະຄູໂສພົນເຈຕະສິກາຣາມ (ອ່ຽມ) ໄດ້ຊັກຊວນໃຫ້ເພິ່ນມາເປັນອາຈານສອນນັກທັມຢູ່ທີ່ ວັດພະບໍຣົມມະທາດໄຊຍາຣາຊະວໍຣະວິຫານ. ທ່ານພຸດທະທາດ ຈຶ່ງໄດ້ເລື່ອນກຳນົດການລາສິກຂາອອກໄປກ່ອນ ແລະ ມາເປັນອາຈານສອນຢູ່ໜຶ່ງປີ. ດ້ວຍກົນວິທີການສອນທີ່ໜ້າຕິດຕາມ ເຮັດໃຫ້ນັກຮຽນຂອງເພິ່ນສອບເສັງໄດ້ໝົດຍົກຊັ້ນ. ທ່ານພຸດທະທາດ ໄດ້ເລົ່າເຖິງເລື່ອງນີ້ໄວ້ວ່າ:
"ການສອນນັກທັມນີ້ກໍມ່ວນດີ, ສອນຄົນດຽວ 2 ຊັ້ນ. ສາມາດເວົ້າໄດ້ວ່າສອບໄດ້ໝົດທຸກອົງ ແຕ່ຕາມຫຼັກຖານແມ່ນຕົກໄປອົງໜຶ່ງຍ້ອນໃບຕອບເສຍ. ຂ້ອຍກໍເລີ່ມມີຊື່ສຽງຂຶ້ນມາທັນທີ. ມັນມ່ວນຍ້ອນເປັນຂອງໃໝ່ ແລະ ເຮົາມີວິທີດັດແປງການສອນໃຫ້ມັນມ່ວນ ບໍ່ຄືກັບທີ່ເຂົາສອນກັນທົ່ວໄປ ເຊັ່ນ: ມີວິທີເລົ່າ, ວິທີເວົ້າໃຫ້ໜ້າຕິດຕາມ ຫຼື ໃຫ້ປະກວດກັນຕອບບັນຫາຊິງລາງວັນ ເຮັດໃຫ້ນັກຮຽນຮຽນດ້ວຍຄວາມມ່ວນຊື່ນ ແລະ ສອບເສັງໄດ້ກັນໝົດ."
ດ້ວຍເຫດນີ້, ຄຸນນາຍງ້ວນ ຈຶ່ງໄດ້ຊື້ເຄື່ອງພິມດີດຍີ່ຫໍ້ Remington ແບບກະເປົາຫິ້ວໃຫ້ທ່ານພຸດທະທາດ ເປັນລາງວັນ ແລະ ເພິ່ນກໍໄດ້ໃຊ້ເຄື່ອງນີ້ມາເປັນເວລາຫຼາຍສິບປີ.
ໃນຂະນະດຽວກັນນີ້ເອງ, ທຳມະທາດ ນ້ອງຊາຍ ກໍໄດ້ລວບລວມຍາດມິດທີ່ສົນໃຈໃນພຸດທະສາສະໜາມາຈັດຕັ້ງເປັນຄະນະຂຶ້ນ ໃນເດືອນກັນຍາ ພ.ສ. 2472, ເຊິ່ງນີ້ຄືຈຸດເລີ່ມຕົ້ນກ່ອນທີ່ຈະກາຍມາເປັນ ຄະນະທຳມະທານ ໃນເວລາຕໍ່ມາ. ທ່ານພຸດທະທາດ ພິກຂຸ ໄດ້ເລົ່າເຖິງເລື່ອງນີ້ວ່າ:
"ທຳມະທາດລາວມີນິໄສຢາກສົ່ງເສີມພຸດທະສາສະໜາໃຫ້ຮຸ່ງເຮືອງ ຕັ້ງແຕ່ຕອນທີ່ໄປຮຽນກຽມແພດຢູ່ທີ່ຈຸລາລົງກອນມະຫາວິທະຍາໄລ. ລາວໄດ້ອ່ານບົດຄວາມກ່ຽວກັບການເຜີຍແຜ່ພຸດທະສາສະໜາຂອງສະມາຄົມມະຫາໂພທິ ແລະ ໜັງສືຈາກຍີ່ປຸ່ນ ເຮັດໃຫ້ລາວເຫັນຄຸນຄ່າຂອງພຸດທະສາສະໜາ. ພໍກັບມາບ້ານກໍໄດ້ຕັ້ງຫີບໜັງສືໃຫ້ຄົນອື່ນອ່ານ ແລະ ລວບລວມໜັງສືທຳມະຕ່າງໆ ມາໄວ້ ເຮັດໃຫ້ເກີດຄວາມສົນໃຈໃນໝູ່ຄົນແຖວນັ້ນ. ພວກເຂົາຈຶ່ງຈັບກຸ່ມສົນທະນາກັນວ່າຈະເຮັດແນວໃດໃຫ້ພຸດທະສາສະໜາບໍລິສຸດ ແລະ ຖືກຕ້ອງ. ຕໍ່ມາຄົນເຫຼົ່ານີ້ກໍເປັນກຳລັງສຳຄັນໃນການຕັ້ງ ສວນໂມກ ແລະ ຄະນະທຳມະທານ. ນອກຈາກນີ້, ທຳມະທາດ ຍັງໄດ້ຕິດຕໍ່ກັບຊາວລັງກາ ແລະ ຮັບໜັງສືທຳມະຈາກຕ່າງປະເທດ ເຊັ່ນ: ລອນດອນ ເຮັດໃຫ້ລາວຮູ້ຂ່າວຄາວຄວາມເຄື່ອນໄຫວຂອງພຸດທະສາສະໜາໃນລະດັບສາກົນ."
ສູ່ກຸງເທບອີກຄັ້ງ
ເມື່ອໝົດໜ້າທີ່ການສອນນັກທັມແລ້ວ, ອາສ້ຽງກໍໄດ້ຊຸກຍູ້ໃຫ້ທ່ານພຸດທະທາດ ພິກຂຸ ເຂົ້າກຸງເທບອີກຄັ້ງ ໂດຍຫວັງຈະໃຫ້ເພິ່ນໄດ້ຮັບພັດຍົດ "ມະຫາປະຣຽນ" ເພື່ອເປັນກຽດແກ່ວົງຕະກູນ. ທ່ານພຸດທະທາດຈຶ່ງເຂົ້າກຸງເທບອີກຄັ້ງໃນປີ ພ.ສ. 2473. ໃນການໄປຄັ້ງນີ້, ເພິ່ນຕັ້ງໃຈມຸ່ງຮຽນພາສາບາລີພຽງຢ່າງດຽວ ແລະ ວາງເລື່ອງການລາສິກຂາໄວ້ກ່ອນ. ເພິ່ນບໍ່ໄດ້ເຂົ້າຮຽນໃນຊ່ວງກາງເວັນຍ້ອນເຫັນວ່າການສອນນັ້ນຊັກຊ້າບໍ່ທັນໃຈ, ຈຶ່ງໃຫ້ພຣະຄູຊະຍາພິວັດ (ກລັ່ນ) ສອນພິເສດໃຫ້ໃນຊ່ວງກາງຄືນ.
ນອກຈາກການຮຽນບາລີແລ້ວ, ທ່ານພຸດທະທາດຍັງໃຫ້ຄວາມສົນໃຈໃນເລື່ອງການທ່ອງທ່ຽວ, ການຖ່າຍພາບ, ເຄື່ອງພິມດີດ, ວິທະຍຸ, ເຄື່ອງຫຼິ້ນແຜ່ນສຽງ, ພາສາອັງກິດ, ວິທະຍາສາດ ແລະ ຂ່າວສານບ້ານເມືອງ. ທັງຍັງຕິດຕາມວຽກງານຂຽນຂອງປັນຍາຊົນທີ່ມີຊື່ສຽງໃນສະໄໝນັ້ນຫຼາຍທ່ານ.
ເມື່ອປະກາດຜົນສອບເສັງປີທຳອິດ, ປາກົດວ່າທ່ານພຸດທະທາດສອບເສັງໄດ້ ປະຣຽນທັມ 3 ປະໂຫຍກ ແລະ ກາຍເປັນ ພະມະຫາເງື່ອມ ອິນທະປັນໂຍ ໃນປີດຽວກັນນັ້ນເອງ. ເພິ່ນມີຜົນງານຂຽນເປັນບົດຄວາມສັ້ນຊິ້ນທຳອິດຊື່ວ່າ "ປະໂຫຍດແຫ່ງທານ" ແລະ ບົດຄວາມຍາວເລື່ອງ "ພຸດທະສາສະໜາສຳລັບປຸຖຸຊົນ" ເຊິ່ງຖືເປັນຈຸດເລີ່ມຕົ້ນຂອງວຽກງານເຜີຍແຜ່ທຳມະຜ່ານການຂຽນຂອງເພິ່ນ.
ການມໍລະນະພາບ
ພຣະທຳມະໂກສາຈານ (ເງື່ອມ ອິນທະປັນໂຍ) ໄດ້ລະສັງຂານຢ່າງສະຫງົບ ທີ່ສວນໂມກຂະພະລາຣາມ ເມື່ອວັນທີ 8 ກໍລະກົດ ພ.ສ. 2536 ລວມສິຣິອາຍຸໄດ້ 87 ປີ 67 ພັນສາ. ທ່ານໄດ້ຝາກຜົນງານອັນຊົງຄຸນຄ່າໄວ້ໃຫ້ຄົນຮຸ່ນຫຼັງໄດ້ສືບສານປະນິທານ ແລະ ຮັບມໍລະດົກແຫ່ງຄວາມເປັນ "ພຸດທະທາດ" ເພື່ອໃຫ້ພຸດທະທາດບໍ່ຕາຍໄປຈາກພຸດທະສາສະໜາ ດັ່ງບົດປະພັນຂອງທ່ານທີ່ວ່າ:
ພຸດທະທາດ ຈະຄົງຢູ່ ບໍ່ມີຕາຍ ແມ່ນຮ່າງກາຍ ຈະດັບໄປ ບໍ່ຟັງສຽງ
ຮ່າງກາຍເປັນ ຮ່າງກາຍໄປ ບໍ່ລຳອຽງ ນັ້ນເປັນພຽງ ສິ່ງປ່ຽນໄປ ໃນເວລາ
ພຸດທະທາດ ຍັງຄົງຢູ່ ບໍ່ມີຕາຍ ເຖິງດີຮ້າຍ ກໍຈະຢູ່ ຄູ່ສາສະໜາ
ສົມກັບມອບ ກາຍໃຈ ຮັບໃຊ້ມາ ຕາມບັນຊາ ອົງພະພຸດ ບໍ່ຢຸດເລີຍ...
ເຖິງວ່າຮ່າງກາຍຈະລັບໄປແລ້ວ ແຕ່ "ກາຍທັມ" ແລະ ສຽງສັ່ງສອນຂອງເພິ່ນຍັງຄົງແວ່ວຫູຢູ່ສະເໝີ ປ່ຽບດັ່ງເພິ່ນຍັງນັ່ງຢູ່ຮ່ວມກັບທຸກທ່ານ ເພື່ອຊີ້ແຈງສະແດງທຳ ແລະ ຊ່ວຍໃຫ້ມວນມະນຸດໄດ້ພົບແສງສະຫວ່າງແຫ່ງທຳມະຢ່າງບໍ່ມີວັນສິ້ນສຸດ.
ລາງວັນ ແລະ ການຍົກຍ້ອງສຳຄັນ
ບຸກຄົນສຳຄັນຂອງໂລກ ໂດຍ UNESCO: ໃນປີ ພ.ສ. 2549 (ຄ.ສ. 2006), ອົງການ UNESCO ໄດ້ປະກາດຍົກຍ້ອງໃຫ້ທ່ານພຸດທະທາດ ພິກຂຸ ເປັນ "ບຸກຄົນສຳຄັນຂອງໂລກ" ໃນຖານະຜູ້ທີ່ມີຜົນງານດີເດັ່ນດ້ານການສຶກສາ, ສາສະໜາ, ວັດທະນະທຳ ແລະ ສັນຕິພາບ ໃນໂອກາດຄົບຮອບ 100 ປີແຫ່ງຊາຕະການຂອງເພິ່ນ.
ປະລິນຍາກິດຕິມະສັກ: ທ່ານໄດ້ຮັບການຖວາຍປະລິນຍາດອກເຕີກິດຕິມະສັກ ຈາກຫຼາຍສະຖາບັນການສຶກສາຊັ້ນນຳໃນປະເທດໄທ ເຊັ່ນ: ຈຸລາລົງກອນມະຫາວິທະຍາໄລ ແລະ ມະຫາວິທະຍາໄລທຳມະສາດ ເພື່ອເປັນການຍົກຍ້ອງຄວາມຮູ້ຄວາມສາມາດທາງດ້ານພຸດທະສາດ ແລະ ປັດຊະຍາ.
ລາງວັນຈາກອົງການທາງສາສະໜາ: ໄດ້ຮັບການຍົກຍ້ອງຈາກຫຼາກຫຼາຍອົງການໃນລະດັບສາກົນ ໃຫ້ເປັນໜຶ່ງໃນຜູ້ນຳທາງຈິດວິນຍານທີ່ສົ່ງອິດທິພົນຕໍ່ການປ່ຽນແປງທາງສັງຄົມ ແລະ ການສ້າງສັນຕິພາບໃນອາຊີ.
Buddhadasa Bhikkhu
Phra Dharmakosacariya, widely known as Buddhadasa Bhikkhu (born Nguam Panich; May 27, 1906 — July 8, 1993), was a native of Chaiya District, Surat Thani Province. His most prominent works include influential books such as Following the Path of the Arahant and Handbook for Mankind. He was the first Thai monk to pioneer the use of modern audio-visual equipment for the dissemination of Dharma teachings. His significant companions in the Dharma included Panyananda Bhikkhu of Wat Cholpratarn Rangsarit and B.C. Khemaphirat.
Biography and Family
Buddhadasa Bhikkhu was originally named Nguam Panich. He was born on Sunday, May 27, 1906, into a merchant family in the Phum Riang market area, Chaiya District, Surat Thani Province. His birth occurred during the late reign of King Chulalongkorn (Rama V). At that time, Phum Riang was the central site of the town of Chaiya before the administrative center was moved to present-day Surat Thani.
His father, Sieng Panich, was a grocery merchant. He was of Thai-Chinese descent, as Buddhadasa’s grandfather had migrated from Fujian Province, China, to work as a glass painter in Chaiya. His grandmother, Somjeen, belonged to a lineage that had migrated from Pak Phanang, Nakhon Si Thammarat, to Chaiya during the early Rattanakosin period.
Originally, his father used the clan name (Sae) Kho or Khow (or Kow in Teochew). Later, when the Surname Act was enacted during the reign of King Vajiravudh (Rama VI), the authorities officially changed his father's surname to Panich(meaning "merchant") because theirs was the only family in the area engaged in trade at the time.
The mother of Buddhadasa Bhikkhu was named Kluan Panich, born in Tha Chang District. His maternal grandfather, Leng, held the title of Khun Sitthisarn and governed Kadae City (now Kanchanadit District). His maternal grandparents' family was deeply rooted in Buddhism and practiced meditation within their household. This allowed Buddhadasa’s mother to be close to Buddhist teachings since childhood—a faith she passed on to her children, ultimately shaping young Nguam Panich into Buddhadasa Bhikkhu.
Buddhadasa Bhikkhu had two younger siblings, born three and six years after him, respectively. His younger brother, Yikeuy Panich, later changed his name to Dhammadasa Panich and became a key figure in the Dhamma Dana Group, supporting the dissemination of Buddhism and Buddhadasa’s mission. His youngest sister, Kimsoy Panich, later married and moved to Ban Don, adopting her husband's surname, Hemakul.
Childhood Years
At the age of eight, Buddhadasa Bhikkhu’s parents entrusted him to Phum Riang Monastery (or Wat Mai) as a temple boy—a monastery where members of the Panich family had traditionally been ordained. Before the era of formal schooling, parents often sent their sons to live at the temple to receive a basic traditional education, become familiar with Buddhism, and learn various practical skills. Buddhadasa Bhikkhu described his life at the temple as follows:
"I left home to live at the temple when I was 8, 9, and 10 years old. I studied the basic alphabet and primary textbooks there. At age 11, when it was time for formal school, I returned home. In those days, it was a tradition for all boys to live at the temple; every temple was filled with a crowd of children. When entering the temple, we would bring flowers, incense, and candles to pay respect and become students of the monks. The monastery would assign one or two monks to oversee our meals, ensuring we ate in an orderly fashion, attended our lessons, and received training in chanting, prayers, and serving the monks. We took turns fetching water and worked in the vegetable gardens by the pond, tilling the soil to plant yams—we did it all. For food, rice came from alms rounds, while curries were sent from home in small green pots; each child would collect the pot from their own family. There were many pots of curry, and both the rice and the side dishes were always sufficient. Life in Phum Riang was abundant with food."
Youth and Early Life
At the age of 11, Buddhadasa Bhikkhu returned home and enrolled at Wat Photaram (also known as Wat Nuea). The school within this monastery was a modern institution using the updated curriculum from the reign of King Rama V. He completed his primary education there before moving to Saraphi Uthit School in the Chaiya market area for his secondary studies. This required him to leave his home in Phum Riang to stay with his father, who had opened a second shop for trading paddy rice in Chaiya. Occasionally, he was responsible for transporting goods and driving oxcarts, a period he remembered fondly:
"Running two shops required an oxcart. I had to drive the cart and sometimes tend to the cattle. Herding cows near the railway tracks was fun; I would flip over stones along the tracks to find crickets—they were everywhere. I’d let the cows graze on the slopes of the railway embankment. Truthfully, it was forbidden, but we ignored the rules because the grass was lush and the cows loved it."
However, his father passed away while he was in his third year of secondary school (M.3). Upon finishing that year, Buddhadasa Bhikkhu had to leave school to help his mother manage the family business full-time. This sacrifice allowed his younger brother (who was then Samanera Yikeuy) the opportunity to continue his education at the provincial school in Surat Thani.Helping with the family business was hard work, but occasionally Buddhadasa Bhikkhu would unwind by searching for seafood, raising fighting fish (Betta), and practicing music—even though his mother considered music a distraction. Regarding the fighting fish, he was so skilled at training them that professional gamblers once sneaked in to swap his fish with theirs. Buddhadasa Bhikkhu recalled these experiences:
"I wasn't just a salesman; I was a laborer. I carried goods, like tins of kerosene, to customers' houses on my back because we had no employees or vehicles. I even had to split all the firewood used in the house myself...
Sometimes I would borrow a net from the fishing stakes to haul fish onto the beach. One haul provided more than we could eat—blue crabs, squid, and all sorts of fish. The hard-shelled cuttlefish, when boiled alive, was incredibly crunchy, almost like a crisp pear. It was delicious even without dipping sauce...
I had a method to make fighting fish peerless. I would select a strong one, put it in a round basin, and then lower a female fish inside a glass bottle. When the male saw her, he would swim circles around the basin incessantly. After 3-4 days of this 'exercise,' the fish would become muscular with thick fins and a fierce bite. Professional gamblers once stole my fish and replaced it with another; their stolen fish actually went on to win consistently...
Another thing I loved dearly but lacked the chance to master was music. I loved songs and melodies intensely, but my mother forbade musical instruments in the house. I enjoyed the flute and the hand-pumped organ because they were simple to play, but I couldn't practice much as I eventually had to return the instruments to their owners."
Before Buddhadasa Bhikkhu reached the age for ordination, the local religious circle in Phum Riang was excited about the study of "Nak Tham" (Dhamma scholars), a new system of Dhamma education. During that time, he searched for and read textbooks for the elementary, intermediate, and advanced levels of Nak Tham, as well as Abhidhamma texts. He used his own home as a forum for Dhamma discussions, debating and answering questions with others in the neighborhood. Despite his young age, his expertise and clarity in Dhamma were so evident that his older interlocutors accepted his views. Buddhadasa Bhikkhu recalled this period:
"Regarding Dhamma discussions, I acted almost like a Dhamma teacher. In the mornings, people would come to talk about Dhamma, and we would debate. A government official and other local relatives would stop by my house to engage in these discussions for an hour before heading to work. I had to buy textbooks for all levels of Nak Tham and the Abhidhamma to read. At that time, I was the youngest among them—most were elderly—but I often spoke more accurately because I had books to refer to, while they spoke based on their own assumptions. It was enjoyable to share what I knew with others. In terms of religious study, I learned so much before my ordination that once I was ordained, I hardly needed to study the basics anymore, as I had already read and debated them beforehand."
Ordination
Buddhadasa Bhikkhu was ordained according to tradition on July 29, 1926, at the ordination hall of Wat Ubon (or Wat Nok), before moving to reside at Phum Riang Monastery. His preceptor (Upajjhaya) was Phra Khru Sophonchetsikaram (Khong Vimalo), the deputy provincial ecclesiastical head at the time. He was given the Dhamma name "Indapañño,"which translates to "One of Great Wisdom."
His ordination was initially intended to be temporary, following social customs, with no early intention of remaining a monk for life. Phra Panyananda Bhikkhu once cited Buddhadasa’s words before his ordination: "Put the business accounts aside for now; once I disrobe, I will come back to continue them."
Buddhadasa Bhikkhu recalled the reasons behind his ordination:
"As far as I can remember, the elders and relatives often discussed their wish for me to be ordained. I simply followed their lead. The sense of upholding tradition made me feel as though one's life would be incomplete or imperfect without having been ordained. Thus, I was happy to do it. If I were to pinpoint exactly who ordered or suggested it, I couldn't say, but there was a general consensus that I should. For my part, I felt that I could either ordain or not, but I committed to being ordained for my mother for one Vassa (the three-month rainy season retreat), as it was common for most young men of that era to do so upon reaching the appropriate age."
After only ten days of ordination, Buddhadasa Bhikkhu was given the opportunity to deliver a Dhamma talk. He revolutionized the traditional style of preaching; instead of merely reading from palm-leaf manuscripts, he integrated content from the "Nak Tham" curriculum to provide detailed explanations. This made his sermons engaging and easy to understand, attracting an ever-growing audience. At that time, other monks in the temple were reluctant to preach, providing him the opportunity to deliver sermons every day during the Rains Retreat and on every Sabbath day during the off-season. Buddhadasa Bhikkhu found great joy in this task.
In addition to preaching, during his first Vassa, he dedicated himself to studying the Dhamma, enjoying reading, writing, and practicing the composition of Dhamma essays. His efforts led him to pass the elementary level of Dhamma studies (Nak Tham Tri) that very year. However, sitting for prolonged periods caused him to suffer from "Rok Kasai" (a chronic ailment involving physical tension), though he managed to treat himself and recover in subsequent years.
Interestingly, he also created an "underground newspaper" on foolscap paper, featuring humorous stories to make everyone in the monastery laugh. He recalled:
"I produced an informal newspaper on two sheets of foolscap paper just for fun. I would write it before evening prayers, and once the prayers were finished, I’d pass it around for others to read. They would laugh and critique the stories. I took pride in being able to make others laugh, feeling that it made my companions feel at ease. It felt like a meritorious act for the soul; I didn't worry much about deep substance in the beginning."
The Second Vassa (Rainy Season Retreat)
Although he originally intended to be ordained for only three months according to tradition, his joy in various religious activities and the support from the local Buddhist community led Buddhadasa Bhikkhu to reconsider disrobing. Many monks in the temple also recognized his academic brilliance and preaching skills, encouraging him to remain in the monkhood to help propagate Buddhism.
It is said that the District Ecclesiastical Head once asked him about his life goals during this second year. Buddhadasa Bhikkhu replied:
"I intend to make my life as useful to fellow human beings as possible... however, if Yikeuy decides to ordain, I must disrobe to handle the family business at home."
The District Ecclesiastical Head then consulted Buddhadasa’s mother, suggesting that he should remain a monk. As for his younger brother, ordination was deemed unnecessary as he already lived like a monk—being modest, contented, living a simple life, and keeping his hair closely cropped. Consequently, his brother, Dhammadasa, chose not to ordain and sacrificed his medical studies at Chulalongkorn University to take over the family responsibilities, allowing Buddhadasa Bhikkhu to continue his spiritual journey.
The religious life of Buddhadasa Bhikkhu during his second Vassa did not differ much from the first. He continued his studies and successfully passed the intermediate level of Dhamma (Nak Tham Tho) that year.
Shortly after the end of the Rains Retreat, in early 1928, his uncle Sieng encouraged him to further his religious education in Bangkok. Buddhadasa Bhikkhu recalled this turning point:
"Not long after the retreat ended, I traveled to continue my studies in Bangkok. My uncle in Chumphon was the one who insisted I go. It was a common tradition that once you passed the intermediate level, it was the perfect opportunity to head to the capital. Phra Khru Chayaphiwat (Maha Klan) also agreed. My uncle wanted me to study extensively to bring honor to the family; he didn't necessarily think I shouldn't disrobe, but felt that even if I did, having spent several years studying would be better than disrobing too soon."
Buddhadasa Bhikkhu resided at Wat Pathum Khongkha Ratchaworawihan under the care of Phra Khru Chayaphiwat. Having never visited Bangkok before, he perceived it as the absolute center of progress in every field, including Buddhism. He imagined that the monks and novices in the capital would be exceptionally disciplined in the Dhamma-Vinaya, even believing that Bangkok might be filled with Arahants (Enlightened Beings). He shared:
"Before arriving in Bangkok, I thought the monks there wouldn't be like the ones at home—I thought they would be superior. I even believed that those who achieved the 9th grade of Pali studies were Arahants. I thought Bangkok was the best, the most correct, and should be the ultimate example. I imagined Bangkok was full of Arahants; that was my mindset before I actually went there."
However, the Bangkok that Buddhadasa Bhikkhu encountered was a far cry from the one he had imagined. He discovered firsthand that the conduct of the monks and novices in the capital was more wayward than that of rural monks who lived simply without formal education. Buddhadasa Bhikkhu recounted his disillusionment:
"When I actually saw it, I realized that being a 'Maha' (a high-ranking Pali scholar) didn't mean much. I started to feel bored and wanted to disrobe. I felt that studying in Bangkok lacked substance. The monks and novices lacked discipline, unlike those in the countryside. This remains true even today—issues involving money and women...
The rural areas, especially in the South, were much stricter. In Bangkok, the way they took their meals was noisy and boisterous, like drunkards. I had learned since Dhamma school that such behavior was unacceptable. Sometimes they would boil eggs in syrup or fry food right there to offer, which is against the monastic discipline, yet they did it as if it were normal. There was nothing inspiring about it at all. In Phum Riang when I was ordained, monks did not handle money; lay assistants handled it for them. But in Bangkok, it was like a disease spreading everywhere."
Witnessing this, Buddhadasa Bhikkhu became deeply weary of the monastic life. After staying in Bangkok for only two months, he returned to Phum Riang with the intention of disrobing. However, as it was nearly time for the Rains Retreat, people advised him that it was an inauspicious time to leave the monkhood. He decided to remain a monk for one more Vassa, planning to disrobe once the retreat ended.
The Third and Fourth Vassa
During his third Vassa, Buddhadasa Bhikkhu passed the advanced level of Dhamma studies (Nak Tham Ek). After the retreat, Khun Nai Nguwan Setthaphakdi—a relative and benefactor who funded the Dhamma school at Wat Phra Borommathat Chaiya—along with Phra Khru Sophonchetsikaram (Aiam), invited him to become a Dhamma instructor at the monastery. Consequently, Buddhadasa Bhikkhu postponed his disrobement and taught for a year. His engaging teaching methods led to his entire class passing their exams. He recalled:
"Teaching Dhamma was enjoyable; I taught two levels by myself. I could boast that everyone passed, though officially one student failed because his exam paper was lost. I gained a reputation as a teacher almost immediately. It was fun because it was something new, and I found creative ways to make the lessons interesting, unlike the traditional methods. I used storytelling and techniques to keep them engaged, or organized quiz competitions with prizes. The students enjoyed learning and as a result, they all passed."
As a reward for his success, Khun Nai Nguwan purchased a portable Remington typewriter for him. Buddhadasa Bhikkhu continued to use this typewriter for several decades.
During the same period, Dhammadasa gathered relatives and friends interested in Buddhism to form a group in September 1929, which later became the Dhamma Dana Group. Buddhadasa Bhikkhu recounted this beginning:
"Dhammadasa had an inherent desire to promote and revitalize Buddhism since his time as a pre-medical student at Chulalongkorn University. He encountered articles about the Buddhist missionary work of the Maha Bodhi Society and journals from Japan, which inspired him to recognize the immense value of Buddhism. Upon returning home, he set up a book chest for the community and collected various Dhamma texts, sparking interest among local residents. A small group began discussing how to keep Buddhism pure and correct; these individuals later became the core force in establishing Suan Mokkh and the Dhamma Dana Group. Furthermore, Dhammadasa established contacts with a Sri Lankan individual and began receiving international Buddhist publications from London and Ceylon (Sri Lanka), keeping him informed about global Buddhist movements."
Return to Bangkok
After completing his teaching duties, his uncle Sieng urged Buddhadasa Bhikkhu to return to Bangkok once more, hoping he would achieve the rank of "Maha Pariyan" to bring honor to the family. Thus, Buddhadasa Bhikkhu headed to the capital again in 1930. During this stay, he focused solely on studying the Pali language and put aside thoughts of disrobing. He chose not to attend daytime classes, finding the pace of instruction too slow, and instead requested Phra Khru Chayaphiwat (Klan) to provide private tutoring at night.
Beyond his Pali studies, Buddhadasa Bhikkhu maintained a keen interest in travel, photography, typewriters, radios, record players, the English language, science, and current events. He also closely followed the writings of prominent intellectuals and scholars of that era.
When the first-year exam results were announced, it appeared that Buddhadasa Bhikkhu had passed the 3rd grade of Pali studies, becoming Phra Maha Nguam Indapañño. That same year, he produced his first short article titled "The Benefits of Giving" (Prayote Haeng Than) and a longer piece called "Buddhism for the Laity" (Phra Phutthasatsana Samrap Putuchon), marking the beginning of his prolific career in Dhamma writing.
Passing Away
Phra Dharmakosacarya (Nguam Indapañño) peacefully passed away at Suan Mokkhaphalaram on July 8, 1993, at the age of 87, having spent 67 years in the monkhood. He left behind a legacy of invaluable teachings for future generations to carry forward his mission as a "Servant of the Buddha." This ensures that the essence of Buddhadasa remains alive within Buddhism, as reflected in his famous poem:
Buddhadasa shall live on, never to die, Though the body withers and heeds no cry. The flesh is but flesh, following its way, A mere change of form in time’s transient play.
Buddhadasa stays present, never to cease, Through good and through ill, in religious peace. In body and mind, he served the Great Lord, Following the Buddha’s command, never floored...
Even though his physical form has vanished, his "Dhamma Body" and his teachings continue to resonate. It is as if he is still sitting among us, guiding and explaining the truth, encouraging everyone to continue their spiritual conversations and practice so that they may eventually transcend death itself through the realization of Dhamma.
Key Awards and Recognitions
UNESCO World Personality of the Year: In 2006, UNESCO officially recognized Buddhadasa Bhikkhu as a "Great Personality of the World" for his outstanding contributions to education, religion, culture, and peace. This honor was bestowed on the occasion of the centenary of his birth.
Honorary Doctoral Degrees: He was conferred with multiple Honorary Doctorates from leading academic institutions in Thailand, including Chulalongkorn University and Thammasat University, in recognition of his profound expertise in Buddhist Studies and Philosophy.
Religious and Global Accolades: He has been widely acclaimed by various international religious and peace organizations as a preeminent spiritual leader whose teachings on "Dhammic Socialism" and religious interdependence have significantly influenced social reform and global peace.
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ໝາຍເຫດ: ຫາກຂໍ້ມູນມີຄວາມຂາດຕົກບົກພ່ອງ ຫຼື ມີຂໍ້ຜິດພາດໃນການໃຊ້ຄຳສັບ ຕ້ອງຂໍອະໄພມານະທີ່ນີ້ດ້ວຍ ເນື່ອງຈາກຢູ່ໃນຊ່ວງປັບປຸງ ແລະ ພັດທະນາເວັບໄຊ.
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