បរាភវសូត្រ (Parabhava Sutra)
លោកអ្នកប្រហែលជាធ្លាប់ស្តាប់ការស្មូតដែលបានចាក់តាមវិទ្យុជារៀងរាល់ព្រឹកនៅក្នុងរដូវភ្ជុំបិណ្ឌ។ ប៉ុន្តែមិនមានមនុស្សច្រើនទេដែលដឹងថាការស្មូតនោះជាបរាភវសូត្រ (Parabhava Sutra or Parabhava Sutta) និងអត្ថន័យរបស់វា។ តើបរាភវសូត្រជាអ្វី? បរាវភសូត្រ គឺជាការសម្តែងធម៌ស្តីពីប្រភពនៃសេចក្តីវិនាសទាំង ១២ ប្រការ។ ព្រះសូត្រនេះកើតចេញពីការទូលសួររបស់ទេព្តា ទៅកាន់ព្រះពុទ្ធអំពីសេចក្តីវិនាស។ នៅស្រុកខ្មែរយើង ព្រះសូត្រនេះត្រូវបានអ្នកប្រាជ្ញខ្មែរយើងតាក់តែងជាកំណាព្យបទបឋ្យាវត្ត,ជាប្រភេទកាព្យមួយប្រភេទ ដែលការសូត្រ ឬស្មូតកំណាព្យនេះមានភាពអន្លង់អន្លោច (អ្នកដែលមិនបានសិក្សាពីកំណាព្យបទនេះអាចគិតថាវាជាការស្មូតពេលបុណ្យសព)។ ជាទូទៅការស្មូតបរាភវសូត្រគឺធ្វើឡើងនាពេលព្រឹកព្រលឹមនៅក្នុងរដូវបុណ្យភ្ជុំបិណ្ឌទាំង ១៥ ថ្ងៃ។ សូមអនុមោទនា ស្តាប់ការសូត្របរាវភសូត្រដោយព្រះតេជគុណ សាន សុជា និង ផលិតជាវីដេអូ ដោយ ផ្កាឈូក។ អ្នកក៏អាចដោនឡូតអត្ថបទស្តីពីបរាភវសូត្រនៅទីនេះ។
The Discourse on the Causes of Downfall
While the Mangala Sutta deals with the way of life conducive to progress and happiness, the Parabhava Sutta supplements it by pointing out the causes of downfall. He who allows himself to become tarnished by these blemishes of conduct blocks his own road to worldly, moral and spiritual progress and lowers all that is truly noble and human in man. But he who is heedful of these dangers keeps open the road to all those thirty-eight blessings of which human nature is capable.
Thus have I heard. Once the Exalted One was dwelling at Anathapindika’s monastery, in the Jeta Grove, near Savatthi.
Now when the night was far spent a certain deity whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Exalted One and, drawing near, respectfully saluted Him and stood at one side. Standing thus, he addressed the Exalted One in verse:-
Having come here with our questions to the Exalted One, we ask
thee, O Gotama, about man’s decline. Pray, tell us the cause of downfall!
Easily known is the progressive one, easily known he who declines.
He who loves Dhamma progresses; he who is averse to it, declines.
Thus much do we see: this is the first cause of one’s downfall.
Pray, tell us the second cause. 
The wicked are dear to him, with the virtuous he finds no delight,
he prefers the creed of the wicked — this is a cause of one’s downfall.
Being fond of sleep, fond of company, indolent, lazy and
irritable — this is the cause of one’s downfall.
Though being well-to-do, not to support father and mother who are
old and past their youth — this is a cause of one’s downfall.
To deceive by falsehood a brahmin or ascetic or any other
mendicant — this is a cause of one’s downfall.
To have much wealth and ample gold and food, but to enjoy one’s
luxuries alone — this is a cause of one’s downfall.
To be proud of birth, of wealth or clan, and to despise one’s own
kinsmen — this is a cause of one’s downfall.
To be a rake, a drunkard, a gambler, and to squander all one
earns — this is a cause of one’s downfall.
Not to be contented with one’s own wife, and to be seen with
harlots and the wives of others — this is a cause of one’s downfall.
Being past one’s youth, to take a young wife and to be unable to
sleep for jealousy of her — this is a cause of one’s downfall.
To place in authority a woman given to drink and squandering, or a
man of a like behaviour — this is a cause of one’s downfall.
To be of noble birth, with vast ambition and of slender means, and
to crave for rulership — this is a cause of one’s downfall.
Knowing well these causes of downfall in the world, the noble sage
endowed with insight shares a happy realm.
Sutta-nipata, vv. 91-115