Panna is the important Too of Buddha Dharmma

 បញ្ញា គឺជាលក្ខខ័ណ្ឌដ៏សំខាន់មួយ និងចាំបាច់បំផុតសម្រាប់ការចម្រើននូវចិត្តនៃមនុស្ស ។ វាអាចកំចាត់បង់នូវសេចក្ដីទុក្ខទាំងស្រុងបាន ឫជាសុភមង្គលនឹងផុសឡើងទៅតាមធម្មជាតិ។ ការសង្កត់ធ្ងន់ទៅលើការប្រមូលផ្ដុំនៃបញ្ញា ហើយដើម្បីបង្កើតនូវបញ្ញាកាន់តែច្រើនគឺសំខាន់បំផុតក្នុងធម៍របស់ព្រះពុទ្ធ៕  Panna is a necessary and sufficient condition for development of a human mind. It is also able to eliminate  suffering(dukkha) completely to the port that only sukha or happiness will emerge naturally. The emphasis on accumulation of panna, and the process to generate more panna is most essential in the Buddha Dhamma. 

Everything Dukkha !!!!!

The Noble Truth of Dukkha

The Noble Truth of the Cause of Dukkha

The Noble Truth of the End of Dukkha

The Noble Truth of the Path leading to the end of Dukkha

There are many ways of understanding the Pali word 'Dukkha'. It has generally been translated as 'suffering' or 'unsatisfactoriness', but this term as used in the Four Noble Truths has a deeper and wider meaning. Dukkha contains not only the ordinary meaning of suffering, but also includes deeper ideas such as imperfection, pain, impermanence, disharmony, discomfort, irritation, or awareness of incompleteness and insufficiency. By all means, Dukkha includes physical and mental suffering: birth, decay, disease, death, to be united with the unpleasant, to be separated from the pleasant, not to get what one desires. However, many people do not realize that even during the moments of joy and happiness, there is Dukkha because these moments are all impermanent states and will pass away when conditions change. Therefore, the truth of Dukkha encompasses the whole of existence, in our happiness and sorrow, in every aspect of our lives. As long as we live, we are very profoundly subjected to this truth.

Some people may have the impression that viewing life in terms of Dukkha is a rather pessimistic way of looking at life. This is not a pessimistic but a realistic way of looking at life. If one is suffering from a disease and refuses to recognize the fact that one is ill, and as a result of which refuses to seek for treatment, we will not consider such a mental attitude as being optimistic, but merely as being foolish. Therefore, by being both optimistic or pessimistic, one does not really understand the nature of life, and is therefore unable to tackle life's problems in the right perspective. The Four Noble Truths begin with the recognition of Dukkha and then proceed to analyse its cause and find its cure. Had the Buddha stopped at the Truth of Dukkha, then one may say Buddhism has identified the problem but has not given the cure; if such is the case, then the human situation is hopeless. However, not only is the Truth of Dukkha recognized, the Buddha proceeded to analyze its cause and the way to cure it. How can Buddhism be considered to be pessimistic if the cure to the problem is known? In fact, it is a teaching which is filled with hope.

If you free time please read it too. "The Monk Whose Body Stunk"

The Monk Whose Body Stunk

One when the Buddha was wandering about teaching and preaching, he came upon a community of his monks in which one of them was suffering from a debilitating skin disease. Sores that continually oozed blood and pus covered his body from head to foot. Too weak to washhimself or his stained robes, a nauseating stench had settled about him which none of his brother monks could bear. And so he was left alone, unable to fend for himself. It was in this pitiful state that the Buddha found him and immediately proceeded to look after him.

First, the Buddha went to boil some water and brought it back to bathe the monk. Then, as he was trying to carry the monk outside to bathe him, the other monks saw him and came to help. They all took hold of the couch that the sick monk was lying on and carried him to a place where he was gently scrubbed clean.

In the meantime, his clothes were taken away and washed. When they were dry, they dressed the sick monk in fresh clean robes, which made him also feel clean and fresh. The Buddha then admonished the Bhikkhus present, saying, “Bhikkhus, here you have no mother or father to take care of you when you are sick. Who will take care of you then if you don’t take care of one another? Remember whenever you look after a sick person, it is as if you were looking after me myself.” He then followed with a small sermon in which he said that although it was true that the body would one day be as useless as a fallen log, while it was still alive, it should be taken care of. In the state of heightened alertness in which the sick monk dowelled, brought on in part by the fresh bath and fresh clothes, he attained enlightenment at the end of the sermon.

So, the Buddha said that,

" Before long, alas, this body will lie lifeless on the ground, discarded like a useless log". Verse 41