-------------ဓမၼေရစင္ဆရာေတာ္အရွင္ေ၀ဠဳရိယ(ရုရွား): 2010

Tuesday, December 7, 2010

သူတုိ႔ေမးသမွ် ေျဖေပးရ

( အေမး+အေျဖမ်ား )

               မိမိသည္        ရုရွားဖက္ဒေရးရွင္းႏုိင္ငံတြင္     သီတင္းသုံးေန
ထုိင္စဥ္အတြင္း   ေထရ၀ါဒဗုဒၶဘာသာကုိ စိတ္ပါ၀င္စားၾကေသာ ရုရွားလူမ်ဳိးမ်ားက
ဗုဒၶဘာသာႏွင့္ပတ္သက္၍ သိလုိသည္မ်ားကုိ ေမးျမန္းၾကပါသည္။ ၄င္းတုိ႕ေမးေသာ
ေမးခြန္းမ်ားစြာထဲမွ    ဗုဒၶဘာသာ၀င္မ်ား     သိထားသင့္ေသာ၊     ဗုဒၶဘာသာ၀င္မ်ား
အတြက္ ေက်းဇူးမ်ားမည္ထင္ေသာ ေမးခြန္းမ်ား၏အေျဖကုိ    မိမိနားလည္သလုိ
တုိတုိက်ဥ္းက်ဥ္း   ေဖာ္ျပထားပါသည္။

ေမးခြန္း(၁၆)။ ။ အာရွတုိက္က လူေတြနဲ႕ ဥေရာပတုိက္ကလူေတြ အသားအေရာင္မတူတာ၊ အာဖရိကတုိက္က

လူေတြအသားမဲတာဟာ ကံေၾကာင့္ခ်ည္းပဲလား? ဗုဒၶဘာသာရဲ႕ရႈေဒါင့္ကေန ဘယ္လုိအေျဖ

ေပးခ်င္သလဲ?

ေမးသူအမည္။ ။ Alina, St. Petersburg, Russia

အေျဖ။ ။ ေလာကမွာ တခ်ဳိ႕က ခ်မ္းသာတယ္၊ တခ်ဳိ႕က ဆင္းရဲတယ္၊ အခ်ိဳ႕မွာ ေျခလက္အဂါၤေတြ အခ်ဳိးက်

ၿပီးလွပေနပါတယ္၊ ရုပ္ရည္ေခ်ာေမာၾကပါတယ္။ အခ်ဳိ႕က်ေတာ့ ကုိယ္အဂါၤေတြခ်ြတ္ယြင္းၿပီး ရုပ္လဲ

                    ဆုိးတတ္ၾကပါတယ္။ အခ်ဳိ႕မွာၾကေတာ့ အသက္ရွည္ၿပီး အခ်ဳိ႕မွာေတာ့ အသက္တုိတတ္ၾကပါတယ္။
အဲ့ဒါေတြကေတာ့   ကံေၾကာင့္ျဖစ္ပါတယ္။ အသားအေရာင္ မတူညီတာ၊   အသားျဖဴတာ အသားမည္းတာေတြ
ကေတာ့ ကံႏွင့္မဆုိင္ပါဘူး။    ဥတုႏွင့္ဆုိင္ပါတယ္။    ၿပီးေတာ့ မိဘႏွစ္ပါးနဲ႕လည္း ဆုိင္ပါတယ္။ သတၱ၀ါေတြဟာ
ကံေၾကာင့္သာ မတူၾကေသးတာမဟုတ္ေသးပါဘူး။ ဥတုေၾကာင့္ျဖစ္တဲ့ ဥတုဇရုပ္ေၾကာင့္လည္း     မတူၾကပါဘူး။
အခ်ဳိ႕မွာ   အသားျဖဴၿပီး    အခ်ဳိ႕မွာ အသားျဖဴတတ္ၾကပါတယ္။ အခ်ိဳ႕မွာ အစာေၾကာင့္ျဖစ္တဲ့    အာဟာရဇရုပ္

မ်ားလည္း မတူၾကပါဘူး။ ၾကမ္းတမ္းတဲ့ အစားအစာေတြကုိ စားေသာက္ရတဲ့သူေတြဟာ သူတုိ႕ရဲ႕ရုပ္အဆင္းေတြ

ကလည္း မ်ားေသာအားျဖင့္ ခပ္ၾကမ္းၾကမ္းေတြပဲ ျဖစ္တတ္ပါတယ္။ ႏူးညံ့တဲ့အစားအေသာက္ေတြကို စားၾကတဲ့

သူေတြဟာလည္း သူတုိ႕ရဲ႕ ရုပ္အဆင္းေတြကလည္း မ်ားေသာအားျဖင့္ ႏူးညံ့ေနတတ္ၾကပါတယ္။ ဒါေတြဟာ ဗုဒၶဘာသာရဲ႕ရႈေဒါင့္ကေန အေျဖေပးရရင္ ကံ၊ စိတ္၊ ဥတု၊ အာဟာရေတြေၾကာင့္ သတၱ၀ါမ်ားမတူၾကျခင္းပဲ ျဖစ္ပါတယ္။ ဒါေၾကာင့္ သတၱ၀ါတစ္ဦးဦးရဲ႕ ဘ၀တစ္ခုျဖစ္လာေရးမွာ ကံ၊ စိတ္၊ ဥတု၊ အာဟာရဆုိတဲ့

အေၾကာင္းတရားေလးပါးႏွင့္ သက္ဆုိင္ေနပါတယ္။

ေမးခြန္း(၁၇)။ ။ ၀ိပႆနာတရားအားထုတ္ျခင္းသည္ အိမ္ေထာင္ေရးတြင္ အက်ဳိးသက္ေရာက္မႈရွိပါသလား?

ေမးသူအမည္။ ။ James, USA

အေျဖ။ ။ ၀ိပႆနာတရားကုိ အားထုတ္ျခင္းျဖင့္ မိသားစုအိမ္ေထာင္ေရးတြင္ တစ္ဦးကုိတစ္ဦး ေမတၱာပုိ

ထားႏုိင္ျခင္း၊ နားလည္ ခြင့္လြတ္ သည္းခံႏုိင္ျခင္း၊ တစ္ဦးႏွင့္တစ္ဦး ခ်စ္ခင္စြာ လုိက္ေလ်ာညီေထြ

ေနထုိင္တတ္ျခင္းတုိ႕ေၾကာင့္ မိမိတုိ႕ မိသားစုအတြင္း၀ယ္ ေအးခ်မ္းသာယာမႈမ်ား တုိးပြားလာႏုိင္ပါ

သည္။ အိမ္ေထာင္ေရးျပႆနာမ်ားျဖစ္ရျခင္းသည္ ေလာဘ၊ ေဒါသစေသာကိေလသာတရားေတြ အားႀကီးမႈ

ေၾကာင့္၊ တစ္ဦးကုိတစ္ဦး ေမတၱာမထားႏုိင္ျခင္း၊ နားလည္ ခြင့္လြတ္ သည္းခံမႈမရွိျခင္း၊ တစ္ဦးႏွင့္တစ္ဦး

ခ်စ္ခင္စြာ လုိက္ေလ်ာညီေထြ မေနထုိင္တတ္မႈမ်ားေၾကာင့္ ျဖစ္ရပါသည္။ ဒါေၾကာင့္ ၀ိပႆနာတရားကုိ အားထုတ္ျခင္းျဖင့္ေအးခ်မ္းသာယာေသာ မိသားစုဘ၀ကုိ တည္ေဆာက္ႏုိင္ပါသည္။ ဇနီးေမာင္ႏွံႏွစ္ဦးစလုံးက ၀ိပႆနာတရားေတြအားထုတ္ထားၾကလုိ႕ ဓမၼသေဘာကုိ နာလည္ထားလွ်င္ ေအးခ်မ္းသာယာၿပီး ေပ်ာ္ရြင္စရာ

မိသားစုေလးျဖစ္လာမွာေသခ်ာလွပါသည္။ ဓမၼဆုိသည္မွာ တရားထုိင္ျခင္းအလုပ္မွ်ကုိ ဆုိလုိသည္မဟုတ္ပါ။

ဓမၼသေဘာကုိ မိမိတို႕ေနစဥ္ဘ၀မွာ ေပါင္းစပ္၍ အသုံးခ်တတ္ရမည္ျဖစ္ပါသည္။

ေမးခြန္း(၁၈)။ ။ လူတစ္ေယာက္ဟာ ျမတ္ဗုဒၶ၏၀ိပႆနာတရားအားထုတ္ၿပီးတဲ့ေနာက္ သူရဲ႕ Lifestyle က

ေျပာင္းလဲသြားသလား?

ေမးသူအမည္။ ။ Angelana, St. Petersburg, Russia

အေျဖ။ ။ ျမတ္ဗုဒၶ၏၀ိပႆနာတရားကုိ စနစ္တက် ေလ့လာအားထုတ္ပါလွ်င္ အရင္ကထက္ကုိယ္အမူအရာပုိၿပီး

ယဥ္ေက်းသိမ္ေမြ႕လာပါတယ္။ ႏႈတ္အေျပာအဆုိေတြလဲ အရင္ကထက္ ခ်ဳိသာယဥ္ေက်းလာပါတယ္။ ၾကမ္းၾကမ္း တမ္းတမ္း၊ က်ယ္က်ယ္ေလာင္ေလာင္ မေျပာေတာ့ပါဘူး၊ စိတ္ဓာတ္ေတြလဲ ျမင့္္မားလာပါတယ္။ စိတ္ခ်မ္းသာမႈ၊စိတ္ေအးခ်မ္းမႈမ်ား အရင္ကထက္ပုိၿပီး ရလာပါတယ္။ ေရွးကထက္ သူတစ္ပါးအေပၚမွာ ေမတၱာပုိ

ထားႏုိင္ျခင္း၊ နားလည္ ခြင့္လြတ္သည္းခံႏုိင္ျခင္း၊ အရာရာတြင္ သတိပုိေကာင္းလာျခင္း၊ အမ်ားႏွင့္ လုိက္ေလ်ာ

ညီေထြ ေနထုိင္တတ္ျခင္း၊ ညဏ္ပညာမ်ားထက္ျမက္လာျခင္း၊ ေဒါသထြက္တာနည္းလာျခင္း၊ ဘုရား၊ တရား၊

သံဃာရတနာသုံးပါးအေပၚ အရက္ကထက္ ပုိမုိယုံၾကည္လာျခင္း၊ မိဘ၊ ဆရာသမားေတြရဲ႕ေက်းဇူးကုိ ပုိမုိသိျမင္

နားလည္လာျခင္းစေသာ ရလာဒ္ေကာင္းေတြကုိ ရရွိႏုိင္ပါတယ္။ ၀ိပႆနာတရားကုိ စနစ္တက် ႀကိဳးစား

အားထုတ္လုိ႕ အရက္ျပတ္၊ ေဆးလိပ္ျပတ္သြားၾကတဲ့သူေတြကုိလည္း အမ်ားႀကီးေတြ႕ဖူးပါသည္။ ဒါေၾကာင့္

လူတစ္ေယာက္ဟာ ၀ိပႆနာတရားကုိ အားထုတ္ၿပီးတဲ့ေနာက္မွာ သူ႕ရဲ႕ အက်င့္အားေလ်ာ္စြာ သူရဲ႕ Lifestyle က

အေကာင္းဘက္ကုိ ေျပာင္းလြဲသြားႏုိင္ပါတယ္။

ဆက္လက္ဖတ္ရႈရန္...

Tuesday, August 10, 2010

ဆရာေတာ္အရွင္ေ၀ဠဳရိယ

(သာသနဓဇဓမၼာစရိယ၊ မဟာစည္ဓမၼကထိက၊ B.A)

၏

ေထရုပတၱိအက်ဥ္းခ်ဳပ္

၁။ အရွင္ေဝဠဳရိယေလာင္းလ်ာကုိ စစ္ကုိင္းတုိင္း၊ေရႊဘုိခရုိင္၊ဒီပဲယင္းၿမိဳ႕နယ္၊ ပိတ္ခ်င္းေတာရြာ
ဦးခ်မ္းပုိ+ေဒၚျမၾကင္တုိ႔မွ ၁၉၇၄-ခုႏွစ္ ေဖေဖာ္၀ါရီလ(၆)ရက္ ဗုဒၶဟူးေန႕တြင္ ဖြားျမင္ပါသည္။

၂။ ၁၈၈၇-ခုႏွစ္ အသက္(၁၂)ႏွစ္အရြယ္တြင္ ရွင္သာမေဏအျဖစ္သုိ႕ေရာက္ရွိပါသည္။

၃။ ၁၉၉၅-ခုႏွစ္ အသက္(၂၀)အရြယ္တြင္ ျမင့္ျမတ္ေသာရဟန္းအျဖစ္သုိ႕ေရာက္ပါသည္။

၄။ ၁၉၉၅-ခုႏွစ္တြင္ အစုိးရပထမႀကီးတန္း၊ ၂၀၀၀-ျပည့္ႏွစ္တြင္ ႏုိင္ငံေတာ္အစုိးရ ဓမၼာစရိယစာေမးပြဲကုိ ေအာင္ျမင္၍`သာသနဓဇဓမၼာစရိယ´ဘြဲ႕၊ ၂၀၀၀-ျပည့္ႏွစ္တြင္ အစုိးရနိကာယ္`၀ိနယ၀ိဒူ´ဘြဲ႕၊ ၁၉၉၈-ခုႏွစ္တြင္ ပဲခူးၿမိဳ႕ ၾကခတ္၀ိုင္းေက်ာင္းတုိက္ `ဂဏ၀ါစကပရိယတၱိဓမၼာစရိယ´ဘြဲ႕၊ ၁၉၉၉-ခုႏွစ္တြင္ `သာသနကၤုရဓမၼာစရိယ´ ဘြဲ႕၊ ၂၀၀၅-ခုႏွစ္တြင္ ရန္ကုန္ၿမိဳ႕၊တာေမြၿမဳိ႕နယ္၊ နတ္ေခ်ာင္း၊ မဟာသႏိ ၱသုခ ဗုဒၶသာသနာ ၿပဳေက်ာင္းေတာ္ၾကီးမွ`ဗုဒၶဓမၼဒီပလုိမာ´ဘြဲ႕၊ ၂၀၀၇-ခုႏွစ္တြင္ အျပည္ျပည္ဆုိင္ရာ ေထရ၀ါဒဗုဒၶသာသနာျပဳတကၠသုိလ္(ရန္ကုန္)မွ `B.A(Buddha Dhamma)´ဘြဲ႕ကုိ ရရွိေအာင္ၿမင္ခဲ့သည္။

၅။ ၂၀၀၂-ခုႏွစ္တြင္ ရန္ကုန္ၿမိဳ႕ ၊ မဟာစည္သာသနာ့ရိပ္သာႀကီးသုိ႕ေရာက္ရွိခဲ့ၿပီး ထုိမွ ရန္ကုန္ၿမိဳ႕၊ မရမ္းကုန္းၿမိဳ႕နယ္ မဟာစည္အျပည္ျပည္ဆုိင္ရာသင္တန္းေက်ာင္းတြင္ အဂၤလိပ္စာကုိ စတင္ေလ့လာခဲ့သည္။

၆။ ၂၀၀၈-ခုႏွစ္တြင္ ရန္ကုန္ၿမိဳ႕ မဟာစည္သာသနာ့ရိပ္သာႀကီးတြင္ ႏုိင္ငံျခားသားေယာဂီ မ်ားအတြက္ အဂၤလပ္ဘာသာျပန္တာ၀န္ကုိ နာယကဆရာေတာ္ႀကီးမ်ားႏွင့္တြဲဖက္၍ ေဆာင္ရြက္ခဲ့သည္။

၇။ ယခုအခါ ဆရာေတာ္သည္ ရုရွားဖက္ဒေရးရွင္းႏုိင္ငံ၊ စိ္န္႕ပီတာစဘတ္ၿမိဳ႕၊ ဗုဒၶ၀ိဟာရ ေက်ာင္းေတာ္ Dom 182 , Ulitza Dshnaya Posyolok Gorelovo တြင္ သီတင္းသုံးေနထုိင္လွ်က္ ရုရွားႏုိင္ငံ၏ ၾကမ္းတမ္းေသာရာသီဥတု၊ ကြဲျပားေသာဘာသာစကား၊ မတူညီေသာယဥ္ေက်းမႈ၊ အစားအေသာက္စေသာ အခက္အခဲမ်ားၾကား၀ယ္ ေထရ၀ါဒဗုဒၶသာသနာေတာ္ႏွင့္အညီ မဟာစည္သတိပ႒ာန္ ၀ိပႆနာတရားေတာ္မ်ားကုိ ေဟာၾကားျပသလွ်က္ရွိပါသည္။

ပ႒ာန္းအေၾကာင္း သိေကာင္းစရာ

(အက်ဥ္းခ်ဳပ္)

ပ႒ာန္းဆိုတဲ့ စကားကုိ တစ္လံုးခ်င္း ေလ့လာ ၾကည့္တဲ့ အခါ ပ + ႒ာန ၊ ပ - တစ္ပုဒ္၊ ႒ာန - တစ္ပုဒ္ ခြဲထားတာကို ေတြ ့ရပါတယ္။ ပ - ဆုိတဲ့ စကားက အမ်ိဳးမ်ိဳးအျပားျပားလုိ ့ အဓိပၸါယ္ ရပါတယ္။ ႒ာန - ဆုိတာက အေၾကာင္းလုိ ့ အဓိပၸါယ္ ရပါတယ္။ ဒါကုိ လုိရင္း အဓိပၸါယ္ ျပန္လုိက္တဲ့ အခါ အမ်ိဳးမ်ိဳး အျပားျပား မ်ားတဲ့ အေၾကာင္းကုိ ပ႒ာန္းလုိ ့ ေခၚဆုိ ႏိုင္ပါတယ္။ ဒီ ပ႒ာန္းက်မ္းေတာ္ျမတ္မွာ နည္းေတြ အမ်ားၾကီး ရွိတဲ့အတြက္ “အနႏ ၱနယ ပ႒ာန္းက်မ္း”လုိ ့လဲ ေခၚႏိုင္ပါတယ္။

                                      မယ္ေတာ္မိနတ္ေက်းဇူးဆပ္

ျမတ္စြာဘုရွားရွင္ဟာ ေျခာက္၀ါလြန္ေျမာက္၊ ခုနစ္၀ါအေရာက္တြင္ တာ၀တိ ံသာ နတ္ျပည္မွာ မယ္ေတာ္ ျဖစ္ခဲ့ဖူးတဲ့ သံတုႆိတ နတ္သားကုိ အၾကီးအမွဴးျပဳၿပီးေတာ့ စၾကာ၀ဠာ တုိက္တစ္ေသာင္းရွိ နတ္ျဗဟၼာ အေပါင္းတုိ ့အား မဟာသကၠရာဇ္ ၁၁၀ ျပည့္ႏွစ္တြင္ ပ႒ာန္းက်မ္းေတာ္ျမတ္ကို ေဟာၾကားေတာ္မူခဲ့ပါတယ္။ ဒါေၾကာင့္ ပ႒ာန္းက်မ္းေတာ္ျမတ္ကုိ “မယ္ေတာ္မိနတ္ေက်းဇူးဆပ္” တရားလုိ ့ေတာင္ ေျပာစမွတ္ ျပဳၾကပါတယ္။

                                      ခက္ခဲနက္နဲလွေသာ ပ႒ာန္းက်မ္း

ပ႒ာန္းက်မ္းေတာ္ျမတ္ရဲ ့ခက္ခဲနက္နဲ က်ယ္၀န္းပံုကို အ႒ကထာ ဆရာက ပင္လယ္သမုဒၵရာနဲ့ ဥပမာေပးၿပီး ေရးခဲ့ပါတယ္။ ပင္လယ္ျပင္ဟာ ေထာက္လုိ့ မရေလာက္ေအာင္ နက္နဲလြန္းလွပါတယ္။ ကမ္းကုိ မျမင္ရေလာက္ေအာင္ပဲ က်ယ္၀န္းလွပါတယ္။ ဒါေၾကာင့္ ပ႒ာန္းက်မ္းဟာ ပင္လယ္ျဖစ္ၿပီး ပင္လယ္ဟာ ပ႒ာန္းက်မ္းေလာက္ က်ယ္ႏိုင္တယ္လုိ ့ဆုိႏိုင္ပါတယ္။ အမွန္ေတာ့ ပ႒ာန္းက်မ္းေတာ္ျမတ္ဟာ တုိင္းတာႏွိုင္းစာလုိ ့ မရနုိင္ပါဘူး။ ပင္လယ္ျပင္ထက္ ပ႒ာန္းက်မ္းေတာ္ျမတ္က နက္နဲက်ယ္၀န္းလွပါတယ္။

                                        အရွင္တိႆမေထရ္၀တၳဳ

တစ္ခါတုန္းက အရွင္မဟာဂတိဂမိယတိႆဒတၱမေထရ္ျမတ္ဟာ ေဗာဓိပင္ကုိ ဖူးေျမာ္ရန္ သီဟုိဠ္ကြ်န္းကေန ပင္လယ္ခရီး သေဘၤာစီးၿပီး ၾကြသြားေတာ္မူပါတယ္။ မေထရ္ျမတ္ဟာ သေဘၤာေပၚကေန ေရျပင္အဆံုးကုိ ေမွ်ာ္ၾကည့္ေနပါတယ္။ ကမ္းႏွစ္ဖက္စလံုးကုိ နဲနဲေလးေတာင္ အရိပ္အေယာင္မွ် မျမင္ရပါဘူး။ အဲဒီ့အခါ အရွင္ျမတ္ရဲ ့ စိတ္ထဲမွာ အၾကံအစည္ေတြ ဒီလုိျဖစ္လာပါတယ္။ ပင္လယ္သမုဒၵရာၾကီးဟာ အလြန္နက္နဲၿပီး က်ယ္၀န္းလွပါကလား။ ပင္လယ္သမုဒၵရာၾကီးဟာ အလြန္နက္နဲၿပီး က်ယ္၀န္းသလို ပ႒ာန္းက်မ္းေတာ္ျမတ္ဟာလဲ အလြန္နက္နဲ က်ယ္၀န္းလွပါလား ဆုိတဲ့ ေတြးေတာၾကံစည္ေနရင္းနဲ ့ ဆိပ္ကမ္းကို ေတြ ့ျမင္လာပါေတာ့တယ္။ ဒီေတာ့မွ မေထရ္ျမတ္က “ ေၾသာ္ သမုဒၵရာပင္လယ္ၾကီး က်ယ္၀န္းတယ္ဆုိတာ တကယ္ေတာ့ ေအာက္ေျခမွ ေျမျပင္နဲ ့ ပုိင္းျခားၿပီး အထက္ဘက္မွာ လဟာျပင္နဲ့ အနားကြတ္ထားပါလား။ တစ္ဖက္မွာ စၾကာ၀ဠာေတာင္တန္းနဲ့ ခါးပန္းသတ္ၿပီး တစ္ဖက္မွာေတာ့ ဆိပ္ကမ္းနဲ႔ ႏွုတ္ခမ္းသတ္ထားပါလား။ ပ႒ာန္းက်မ္းၾကီး ဆုိတာကေတာ့ ထက္ေအာက္၀ဲယာမွာ ပိုင္းျခားသတ္မွတ္ခ်က္ မရွိေအာင္ပဲ နက္နဲက်ယ္၀န္းလွပါလား”လုိ ့ ပ႒ာန္းက်မ္းၾကီးရဲ႕ ခက္ခဲပံုကုိ ေတြးေတာၾကံစည္ရင္း တရားသေဘာကုိ ဆင္ျခင္ သံုးသပ္ေတာ္မူလုိက္ရာ ရဟႏာၱ ျဖစ္သြားပါေတာ့တယ္။

                                   ေျခာက္ျဖာေရာင္ျခည္ကြန္ ့ျမဴးၿပီ

ျမတ္စြာဘုရားဟာ အဘိဓမၼာခုနစ္က်မ္းကုိ ဘုရားျဖစ္ၿပီးတဲ့ေနာက္ စတုတၳေျမာက္ ရတနာဃရသတၱာဟ မွာ စံေနေတာ္မူစဥ္ သံုးသပ္ ဆင္ျခင္ေတာ္မူပါတယ္။ အဘိဓမၼာခုနစ္က်မ္းတြင္ ေရွ့ေျခာက္က်မ္းကုိ သံုးသပ္ဆင္ျခင္ေတာ္မူတဲ့အခါမွာ ျမတ္စြာဘုရားရဲ ့ ခႏၶာကုိယ္မွ ေရာင္ျခည္ေတာ္မ်ားဟာ ထြက္ေပၚကြန္ ့ျမဴးျခင္း မရွိေသးပါဘူး။ ခုႏွစ္က်မ္းေျမာက္ျဖစ္တဲ့ ပ႒ာန္းက်မ္းၾကီးကုိ သံုးသပ္ဆင္ျခင္ေတာ္မူတဲ့ အခါက်မွသာ ျမတ္စြာဘုရားရဲ ့ ခႏၶာကုိယ္မွ ေရာင္ျခည္ေတာ္မ်ား ကြန္ ့ျမဴး ထြက္ေပၚလာၾကပါတယ္။ ျမတ္စြာဘုရားရဲ ့ကုိယ္ေတာ္မွ ေရာင္ျခည္ေတာ္မ်ား ထြက္ေပၚကြန္ ့ျမဴးလာတဲ့ အခါ ကမ ၻာေလာကၾကီး တစ္ခုလံုး ေရ၊ေျမ၊ေလထု တစ္ခုမွမက်န္ အရာအားလံုးဟာ ေရႊျဖင့္ၿပီးတဲ့ ေရႊရုပ္ကဲ့သို ့ ေရာင္ျခည္ေတာ္တုိ ့ျဖင့္ လိမ္းက်ံကြန္ ့ျမဴး အလြန္ ့အလြန္ပဲ သာယာလွပလာၾကပါတယ္။ ဒါေၾကာင့္ ရုပ္ေခ်ာခ်င္ၾကတယ္၊ ရုပ္ေခ်ာတဲ့သားေလး သမီးေလးမ်ားကုိ အလုိရွိၾကတယ္ဆုိရင္ေတာ့ ပ႒ာန္းက်မ္းေတာ္ျမတ္ကုိ ယံုယံုၾကည္ၾကည္နဲ ့ အျမဲမျပတ္ ရြတ္ဖတ္ပူေဇာ္သင့္ပါတယ္။

တိုက္တြန္းခ်က္္။ ။ ပ႒ာန္းက်မ္းေတာ္ျမတ္ကုိ ရြတ္ဖတ္ဆင္ျခင္ ႏွလံုးသြင္းၾကတဲ့သူေတြဟာ ယခုမ်က္ေမွာက္ဘ၀မွာ ေလာကီလိုအင္ဆႏၵအားလံုး ျပည့္စံုရျခင္း၊ ေလာကုတၱရာဘက္တြင္ ကိေလသာ ကင္းကြာ ရဟႏာၱ ျဖစ္ရျခင္းအက်ိဳးမ်ားကုိ ရရွိနုိင္ပါတယ္။ ဒါေၾကာင့္ ပ႒ာန္းက်မ္းေတာ္ျမတ္ကုိ သင္ယူၾကပါ၊ ေလ့လာၾကပါ၊ ရြတ္ပြားဆင္ျခင္ၾကပါလို႔ ေလးေလးနက္နက္ တုိက္တြန္းအပ္ပါသည္။

ဆက္လက္ဖတ္ရႈရန္...

Monday, July 19, 2010

အနႏၱေက်းဇူးေတာ္ရွင္ မဟာစည္ဆရာေတာ္ဘုရားႀကီး
( The Most Benefitor Mahasi Sayadaw )

The Mahasi Meditation Center, Rangoon, Burma

A Biographical Sketch

(by U Nyi Nyi - Mahasi Disciple and Yogi)

(From "The LokaChantha" Newsletter Vol. 6, No.2 - April / May 1996)

Venerable Mahaasion of Burma, Mahasi Sayadaw had to leave Taungwainggale and return to his native Seikkhun. This was a welcome opportunity for the Sayadaw to devote himself whole-heartedly to his own practice of satipatthana vipassana meditation and in turn to teach it to a growing number of disciples at Mahasi monastery, Ingyintaw-taik (whence the Sayadaw came to be known as Mahasi Sayadaw) at Seikkhun which fortunately remained free from the horror and disruption of war. It was during this wartime period that the Sayadaw was prevailed upon by his disciples to write his monumental Manual of Vipassana Meditation, an authoritative and comprehensive work expounding both the doctrinal and practical aspects of satipatthana method of meditation.
It was not long before Mahasi Sayadaw’s reputation as an able teacher of vipassana meditation spread far and wide in the Shwebo-Sagaing region and came to attract the attention of a devout and well-to-do Buddhist in person of Sir U Thwin who wanted to promote the Buddha Sasana by setting up a meditation center to be directed by a meditation teacher of proven virtue and ability. After listening to a discourse on vipassana meditation given by the Sayadaw and observing the Sayadaw’s serene and noble demeanor, Sir U Thwin had no difficulty in making up his mind that Mahasi Sayadaw was the ideal meditation master he had been looking for.
Eventually, on the 13th of November 1947, the Buddhasasananuggaha Association was founded at Rangoon with Sir U Thwin as its first President and scriptural learning and practice of the Dhamma as its object. Sir Y Thwin donated to the Association a plot of land in Hermitage Road, Kokine, and Rangoon, measuring over five acres for erection of the proposed meditation center. In 1978, the Center occupies and area of 19.6 acres, on which a vast complex of buildings and other structures has sprung up. Sir Y Thwin told the Association that he had found a reliable meditation teacher and proposed that the Prime Minister of Burma invited Mahasi Sayadaw to the Center.
After the end of the Second World War the Sayadaw alternated his residence between his native Seikkhun and Taungwainggale in Moulmein. In the meantime Burma has regained her independence on 4th January 1948. In May 1949, during one of his sojourns at Seikkhun, the Sayadaw completed a new nissaya translation of Mahasatipatthana Sutta. This work excels the average nissaya translation of this Sutta which is of great importance for those who wish to practice vipassana meditation but need guidance.In November of that year, on the personal invitation of the former Prime Minister, Mahasi Sayadaw came down form Shwebo and Sagaing to the Sasana Yeiktha (Meditation Center) at Rangoon, accompanied by two senior Sayadaws. Thus began twenty-nine years ago, Mahasi Sayadaw’s spiritual headship and direction of the Sasana Yeiktha at Rangoon (then in its initial stages of development without many appurtenances that grace it today). On 4th December 1949, Mahasi Sayadaw personally inducted the very first batch of 25 yogis into the practice of vipassana meditation. As the yogis grew in numbers later on, it became too strenuous for the Sayadaw himself to give the whole of the initiation talk. From July 1951 the talk was tape-recorded and played back to each new batch of yogis with a few introductory words by the Sayadaw. Within a few years of the establishment of the principal Sasana Yeiktha at Rangoon, similar meditation centers sprang up in many parts of the country with Mahasi-trained members of the Sangha as meditation teachers. These centers were not confined to Burma alone, but extended to neighboring Theravada contries like Thailand and Sri Lanka. A few such centers also grew up in Cambodia and India. According to a 1972 census, the total number of yogis trained at all these centers (both in Burma and aboard) had passed the figure of seven hundred thousand. In recognition of his distinguished scholarship and spiritual attainments, Mahasi Sayadaw was honored in 1952 by the then President of the Union of Burma with the prestigious title of Agga Maha-Pandita (the Exaltedly Wise One).
Soon after attainment of Independence, the Government of Burma began planning to hold a Sixth Buddhist Council (Sangayana) in Burma, with four other Theravada Buddhist countries (Sri Lanka, Thailand, Cambodia and Laos) participating. For prior consultations for this purpose, Government dispatched a mission to Thailand and Cambodia, composed of Nyaungyan and Mahasi Sayadaws and two laymen. The mission discussed the plan with the Thathanabaings (Primates of the Buddhist Church) of these two countries.
At the historic Sixth Buddhist Council, which was inaugurated with every pomp and ceremony on 17th May 1954, Mahasi Sayadaw played an eminent role, performing the exacting and onerous tasks of Osana (Final Editor) and Pucchaka (Questioner) Sayadaw. A unique feature of this Council was the redaction not only of the Pali Canon (canonical texts) but also of the atthakathas (commentaries) and tikas (sub-commentaries). In the redaction of this commentarial literature, Mahasi Sayadaw was responsible for his part for making a critical analysis, sound interpretation and skillful reconciliation of several crucial and divergent passages in these commentarial works.
A significant result of the Sixth Buddhist Council was the revival of interest in Theravada Buddhism among Mahayana Buddhists. In the year 1955 while the Council was in progress, twelve Japanese monks and a Japanese laywoman arrived in Burma to study Theravada Buddhism. The monks were initiated into the Theravada Buddhist Sangha as samaneras (novitiates) while the laywoman was made a Buddhist nun. Next, in July 1957, at the instance of the Buddhist Association of Moji on the island of Kyushu in Japan, the Buddha Sasana Council of Burma sent a Theravada Buddhist mission in which Mahasi Sayadaw was one of the leading representatives of the Burmese Sangha.
In the same year (1957) Mahasi Sayadaw was assigned the task of writing in Pali an introduction to the Visuddhi-magga Atthakatha, one that would in particular refute certain misrepresentations and misstatements concerning the gifted and noble author of this attakatha, Ven. Buddhaghosa. The Sayadaw completed this difficult task in 1960, his work bearing every mark of distinctive learning and depth of understanding. By then the Sayadaw had also completed two volumes (out of four) of his Burmese translation of this famous commentary and classic work on Buddhist meditation.
At the request of the Government of Ceylon (now Sri Lanka), a special mission headed by Sayadaw U Sujata, a senior lieutenant of Mahasi Sayadaw, was sent to Ceylon in July 1955 for the express purpose of promoting satipatthana vipassana meditation. The mission stayed in Ceylon for over a year doing good work, setting up 12 permanent and 17 temporary meditation centers. Following completion of a specially constructed central meditation center on a site granted by the Ceylonese Government, a larger mission led by Mahasi Sayadaw himself left on 6th January 1959 for Ceylon via India. The mission was in India for about three weeks, in the course of which its members visited several holy places associated with the life and work of Lord Buddha, gave religious talk on suitable occasions and had interviews with Prime Minister Shri Jawaharlal Nehru, President, Dr. Rajendra Prasad and Vice President Dr. S. Radhakrishnan. An especially interesting feature of the visit was the warm welcome accorded to the mission by members of the depressed classed who had embraced the Buddhist faith under the guidance of their late leader Dr. Ambedkar.
The mission enplaned at Madras for Ceylon on 29th January 1959 and arrived at Colombo the same day. On Sunday the 1st February, at the opening ceremony of the permanent central meditation center named Bhavana Majjhathana, Mahasi Sayadaw delivered an address in Pali after Prime Minister Bandaranayake and some others had spoken. Led by Mahasi Sayadaw, the members of the mission next went on an extended tour of the island, visiting several meditation centers where Mahasi Sayadaw gave suitable discourses on vipassana meditation and worshipping at various places of Buddhist pilgrimage like Polonnaruwa, Anuradhapura and Kandy. This historic visit of the Burmese mission under the wise and inspiring leadership of Mahasi Sayadaw was symbolic of the close and mutually beneficial ties (dating from ancient times) spiritual kinship between these two Theravada Buddhist countries. Its positive contribution to the welfare of the Buddhist movement in Sri Lanka was a steady revival of interest and activity in Buddhist meditation discipline, which seemed to have declined in this fraternal land of ours.
In February 1954, a visitor to the Sasana Yeiktha would be struck by the spectacle of a young Chinese practicing vipassana meditation. The yogi in question was a young Chinese Buddhist teacher from Indonesia by the name of Bung An who had become interested in this kind of Buddhist meditation. Under the guidance and instructions of Mahasi Sayadaw and of the late Sayadaw U Nanuttara, Mr. Bung An made such excellent progress in about a month’s time that Mahasi Sayadaw himself gave him a detailed talk on the progress of insight. Later he was ordained a bhikkhu and named Ashin Jinarakkhita. Mahasi Sayadaw himself acted as his spiritual preceptor. After his return as a Buddhist monk to his native Indonesia to launch a Theravada Buddhist movement in that country a request was received by the Buddha Sasana Council to send a Burmese Buddhist monk to promote further missionary work in Indonesia. It was decided that Mahasi Sayadaw himself, as the preceptor and mentor of Ashin Jina-rakkhita, should go. Along with 13 other monks from other Theravada countries, Mahasi Sayadaw undertook such essential missionary activities as consecrating sima’s (ordinating boundary), ordaining bhikkhus, initiating samaneras (novices in the Buddhist Sangha) and giving discourses on Buddha Dhamma, particularly talks on vipassana meditation.
Considering these auspicious and fruitful activities in the interests of initiating, promoting and strengthening the Buddhist movements in Indonesia and Sri Lanka respectively, Mahasi Sayadaw’s missions to these countries may well be described as "Dhamma-vijaya" (victory of the Dhamma) journeys.
As early as the year 1952, Mahasi Sayadaw at the request of the Minister in charge of Sangha Affairs of Thailand, had sent Sayadaws U Asabha and U Indavamsa to promote the practice of satipatthana vipassana meditation in that country. Thanks to the efforts of these two Sayadaws, Mahasi Sayadaw’s method of satipatthana vipassana meditation gained wide currency in Thailand where many meditation centers had come into existence by about the year 1960 and the number of trained yogis had exceeded the hundred thousandth mark.
On the exhortation of Abhidhaja-maharattha-guru Masoeyein Sayadaw who headed the Sanghanayaka Executive Board at the Sixth Buddhist Council, Mahasi Sayadaw had undertaken to teach regularly Ven. Buddhaghosa’s Visuddhi-megga Atthakatha and Ven. Dhammapala’s Visudhi-megga Mahatika to his Sangha associates at the Sasana Yeiktha. These two commentarial works of the Theravada School deal in the main with Buddhist meditational theory and practice, though they also offer useful explanation of important doctrinal points in Buddha-vada. They are thus of the utmost importance for those who are going to be meditation teachers. In pursuance of his undertaking, Mahasi Sayadaw began teaching these two works on 2nd February 1961 and for one and one-half to two hours a day. On the basis of notes of his lectures taken by his pupils, Mahasi Sayadaw started writing his nissaya translation of Visudhi-megga Mahatika and completed it on 4th February 1966. The production of this nissaya translation was an exceptional performance on the part of Mahasi Sayadaw. The section on samayantara (different views held by other religions or faiths) formed the most exacting part of the Sayadaw’s task in producing this work. For tackling this part, the Sayadaw had to, among other things, familiarize himself with ancient Hindu philosophical doctrines and terminology by studying all available references, including works in Sanskrit and English.
Mahasi Sayadaw has to his credit up till now 67 volumes of Burmese Buddhist literature. Space does not permit us to list them all here, but a complete up to date list of them is appended to the Sayadaw’s latest publication namely, A Disclosure on Sakkapanha Sutta (published in October 1978).
At one time, Mahasi Sayadaw was subjected to severe criticism in certain quarters for his advocacy of the allegedly unorthodox method of noting the rising and falling of the abdomen in vipassana meditation. It was mistakenly assumed that this method was an innovation of the Sayadaw on his own, whereas the truth is that it had been approved several years before Mahasi
Sayadaw adopted it, by no less an authority than the mula (original) Mingun Jetavan Sayadaw, and that it is in no way contrary to the Buddha’s teaching on the subject. The reason for Mahasi Sayadaw’s preference for this method is that the average yogi finds it easier to note this manifestation of voyo-dhatu (element of motion). It is not, however, imposed as an obligatory technique upon any yogi who comes and practices meditation at any of the Mahasi yeikthas (meditation centers). Such a yogi may, if he likes and if he finds that he is better accustomed to the anapana way (observing the inbreath and outbreath), meditate in this latter mode. Mahasi Sayadaw himself refrained from joining issue with his critics on this point, but two learned Sayadaws brought out a book each in defense of Mahasi Sayadaw’s method, thus enabling those who are interested in the controversy to weigh and judge for themselves. This controversy was not confined to Burma alone, but arose in Ceylon also where some members of the indigenous sangha, inexperienced and unknowledgeable in practical meditational work, publicly assailed Mahasi Sayadaw’s method in newspapers and journalistic articles. Since this criticism was voiced in the English language with its worldwide coverage, silence could no longer be maintained and the late Sayadaw U Nanuttara of Kaba-aye (world Peace Pagoda campus) forcefully responded to the criticisms in the pages of the Ceylonese Buddhist periodical "World Buddhism".
Mahasi Sayadaw’s international reputation and standing in the field of Buddhist meditation has attracted numerous visitors and yogis from abroad, some seeking enlightenment for their religious problems and perplexities and others intent on practicing satipatthana vipassana meditation under the Sayadaw’s personal guidance and instructions. Among the earliest of such yogis was former British Rear Admiral E. H. Shattock who came on leave from Singapore and practiced meditation at the Sasana Yeiktha in 1952. On his return home to England he published a book entitled "An Experiment in Mindfulness" in which he related his experiences in generally appreciative terms. Another such practitioner was Mr. Robert Duvo, a French-born American from California. He came and practised meditation at the Center, first as a lay yogi and later as an ordained bhikkhu. He has subsequently published a book in France about his experiences and the satipathana vipassana method of meditation. Particular mention should be made of Anagarika Shri Munindra of Buddha Gaya in India, who became an anterasika (close) disciple of Mahasi Sayadaw, spending several years with the Sayadaw learning the Buddhist scriptures and practising satipatthana vipassana (insight) meditation. He now directs an international meditation center at Buddha Gaya where many people form the West have come and practised meditation. Among these yogis was a young American, Joseph Goldstein, who has recently written a perceptive book on insight meditation under the name "The Experience of Insight: A Natural Unfolding".
Some of Sayadaw’s work have been published abroad, such "The Satipatthana Meditation" by the Unity Press, San Francisco, California, U.S.A., and the "Progress of Insight" by the Buddhist Publication Society, Kandy, Sri Lanka. Selflesss and able assistance was rendered by U Pe Thin (now deceased) and Myanaung U Tin in Sayadaw’s dealings with his visitors and yogis from abroad and in the translation into English of some of Sayadaw’s discourses on vipassana meditation. Both of them were accomplished yogis.
The ineluctable law of Anicca (Impermanence) terminated, with tragic suddenness, Mahasi Sayadaw’s selfless and dedicated life on the 14th day of August 1982.

InteInteresting linksresting links
:: YouTube - Dipa Ma Visit to SF with Joseph Goldstein 1980

:: YouTube - Mahasi Sayadaw & Dipa Ma

:: Jack Kornfield Footage of Dipa Ma's visits Barre MA USA 1980 Full ver 1.5hr

:: YouTube - Munindra Visits Calif 1977 full version

:: YouTube - "Relief" with Bhante Vimalaramsi -Story about Dipa Ma

:: Rare video of Mahasi Sayadaw (Mahasi Vipassana Tradition)

ဆက္လက္ဖတ္ရႈရန္...

MAHASI MEDITATION CENTER
( မဟာစည္သာသနာ့ရိပ္သာ၊ ရန္ကုန္ )

                           Buddha Sasana Nuggaha Organization
                                    16 Sasana Yeiktha Road
                                        Yangon, Myanmar
Tel: 50392 / 52501
Cable: Mahasi Yangon

Buddha Sasana Nuggaha Organization was founded in 1947 in Burma (now Myanmar) with the object of propagating the Buddha Sasana (i.e. Teaching of the Buddha) through scriptural learning and practice of Vipassana (Insight) meditation. None-profit in character, it operates the Mahasi Meditation Center with subscriptions from its members and voluntary donations (Dana) from devout Buddhists throughout the country.

Mahasi Sasana Yeiktha

This meditation center was opened two years after the establishment of the above Organization, with the most Venerable Mahasi Sayadaw as its Principal Preceptor. It is located on approximately twenty acres of quiet pleasant garden land in Hermitage (now Sasana-yeiktha) Road, Bahan Township of Rangoon (now Yangon, off Kaba Aye Pagoda Road). There are over one hundred buildings on the grounds for housing the meditation teachers and Yogis (meditation trainees) both Bhikkhus and laity, men as well as women and providing complete retreat facilities.How to reach the Center
The Center is within easy reach, only about twenty minutes drive by taxi from the Yangon Mingaladon International Airport, or about ten minutes by car from the Tourist Center in downtown Yangon. It is shown in Tourist guide maps and there is a prominent signboard at the junction of Kaba Aye Pagoda and Sasana-yeiktha Road to guide the visitor.

                                 Admission And Entry Visa
Foreign Yogis seeking admission should be ready and willing to undergo full-time Vipassana meditation for about six to twelve weeks which is considered and appropriate period of retreat for one to gain a basic knowledge and experience of Vipassana meditation. Yogis from abroad intending to meditate at the Center should contact the organization in writing beforehand furnishing such particulars as their knowledge of the Buddha-dhamma and previous experience (if any) of Buddhist meditation, the name and address of the center where they have mediated and the Mediation Teacher under whom they have been trained. On receipt of such information the Organization will issue to acceptable person a "Sponsorship letter" to be attached to his or her application to the Myanmar Embassy or Consulate nearest to one'’ residence. Then only, issue of a "Special Entry Visa" for meditation for a period of six to twelve weeks will be considered by the authorities. Candidates are advised not to come with a Tourist Visa of seven days as it cannot be extended on any grounds. Processing of a Special entry Visa usually takes three to four weeks as it involves 2 or 3 government departments. It should be noted that the period of stay granted is normally intended for the practice of intensive Vipassana meditation only. Preference will be accorded to those applicants who are recommended by the Organization and teachers known to Mahasi Meditation Center.

                                            Accommodation
Boarding and lodging are free for foreign Yogis for the entire period of their stay and practice at the Center. Accommodation for Bhikkhus (monks) laymen, Thilashins (nuns) and woman Yogis is separate and assigned on arrival. Rooms are either single or double and furnished with bed and bedding. Toilets and washing facilities are adequately provided. The Organization endeavors to provide single rooms for foreign Yogis wherever possible, but if sufficient single-room accommodation is not available, yogis are expected to share the same room with another Yogi. Yogis should provide themselves with daily personal requisites such as toiletries, towels, their regular vitamins and mineral supplements and medicines. They should also provide themselves with their own meditation cushions if they are in the habit of using them.

                                                  Meals
Either vegetarian or non-vegetarian breakfast and lunch are served in Myanmar style. Breakfast is at 5:30 a.m. and lunch at 10:00 a.m. There is no evening meal, all the Yogis at the Center, observing the Precept of abstaining from food after 12 noon. But soft drinks, jelly and Su-tu-ma-du, an emulsion containing honey, molasses, ghee and sesame oil) may be taken. Yogis will find this diet regime definitely helpful for meditative practice.

                                              Medical Care
There is a dispensary at the center for treatment of minor aliments open every Wednesday, Friday and Sunday form 4 to 6 p.m. Cases needing special attention will be treated at the State Hospital. Yogis preferring treatment at a private clinic will themselves have to bear the necessary expenses for the same.

                           Climate Condition of Yangon, Myanmar
Rainy season starts towards the end of May and lasts until first or second week of October with an average rainfall of 80-100 inches. Cool season begins about the month of November and lasts until the middle of February. Night temperature varies between 55-56 degrees F. Dry weather prevails from middle of October until end of April. Maximum temperature in the months of aril and May could reach 103-104 degrees F.

                                Satipatthana Vipassana Meditation
Satipatthana Vipassana Bhavana is insight meditation through mindfulness and is practiced with a view to positive realization of the truths of impermanence, suffering and impersonality of all conditioned mental and physical phenomena, especially of those phenomena as manifested in the Yogi’s own person. This way was taught by the Buddha for all who seek to grow spiritually and eventually attain enlightenment. It should not be confused with "Samantha Bhavana" which aims at tranquillity of mind and acquisition of certain psychic or occult powers.

                                         Program of Meditation
There are no periodically scheduled or weekend Courses, but the Center is open throughout the year to receive those who are prepared to undertake full-time Satipatthana Vipassana meditation for six to twelve weeks. All lay Yogis are expected to observe the eight Precepts throughout the length of their stay, which will be explained by the Meditation Teacher at the time of introduction. The observance of those moral Precepts conduces to the development of Vipassana Insight knowledge.At the time of their induction, a tape-recorded talk on Satipattana Vipassana Meditation, its purpose, method of practice and benefits derived there-form is played for the new Yogi.

                            The Daily Program of Meditation Practice
The day starts at a 3 a.m. and continues until 11 p.m. with breaks for meals, bath etc. almost the entire day is spent in silent individual meditative practice diversified with group sitting in a meditation hall. Individual sitting meditation is alternated with walking meditation. Individual interviews with the meditation teacher are scheduled at regular intervals to enable the Yogis to report their meditational experiences and to receive necessary guidance by their teacher for further progress. In addition, Dhamma discourses will be given from time to time to the practicing Yogis by the senior meditational Teachers. These discourses are meant to assist the Yogis in deepening their meditation practice. In this way each Yogi will receive personal attention and guidance throughout the entire course of meditation and will have an opportunity of gaining sufficient personal knowledge and experience of Satipatthana Vipassana Meditation through all stages of progressive Vipassana insight. N.B. All instructions and discourses for foreign yogis will be given through the medium of English of which the Yogis should have at least a working knowledge.

ဆက္လက္ဖတ္ရႈရန္...

Wednesday, July 14, 2010

ကုိယ့္အနားမွာ ဘုရားရွိေနပါေစ
ျမတ္စြာဘုရားရွင္ ေဟာၾကားေတာ္မူခဲ့ေသာ တရားေတာ္မ်ားကို အက်ဥ္းခ်ဳပ္လုိက္လွ်င္ (၁) သီလ၊ (၂) သမာဓိ၊ (၃) ပညာ ဟူ၍ သံုးမ်ိဳးသာ ရွိပါသည္။ ျမတ္စြာဘုရားရဲ ့ အဆံုးအမျဖစ္ေသာ ဤသိကၡာ သံုးပါး အက်င့္တရားႏွင့္ ျပည့္စံုေအာင္ လုိက္နာက်င့္သံုးေနထုိင္ၾကလွ်င္ ကုိယ့္အနားမွာ ဘုရားရွိေနတာႏွင့္ အတူတူပင္ ျဖစ္ပါသည္။ ဤသိကၡာသံုးပါး အက်င့္တရားကုိ လုိက္နာက်င့္သံုးေနထုိင္ေနသေရႊ ့ ဘုရားစကားကုိ လုိက္နာေနသည္ မည္ပါသည္။ လုိက္နာက်င့္သံုးမွု မရွိပါက ဗုဒၶဘာသာ၀င္ဟု အမည္ခံထားေသာ္လည္း စစ္မွန္ေသာ ဗုဒၶဘာသာ၀င္ မျဖစ္နုိင္ပါ။

ျမင့္ျမတ္ေသာ ဗုဒၶဘာသာ၀င္တစ္ေယာက္ျဖစ္ဖုိ ့ရန္မွာ ဤသိကၡာသံုးပါး အက်င့္တရားသည္ လြန္စြာအေရးပါလွပါသည္။ သာသနာေတာ္ရဲ ့ အႏွစ္သာရသည္ သီလ၊ သမာဓိ၊ ပညာဟူေသာ ဤသိကၡာသံုးပါးပင္ ျဖစ္သည္။ လူ ့ဘ၀၏ အႏွစ္သာရဟုလည္း ဆုိနိုင္ေပသည္။ မည္သူမဆုိ ဤသိကၡာသံုးပါးအက်င့္တရားကုိ လုိက္နာက်င့္သံုး ေနထုိင္မည္ဆုိပါက ျဖဴစင္ျမင့္ျမတ္ေသာ ပုဂၢိဳလ္ ဧကန္အမွန္ပင္ ျဖစ္ပါလိမ့္မည္။ ဦးဇင္းတုိ ့သတင္းသံုးေနတဲ့ ရုရွားနုိင္ငံမွာ ေရႊတိဂံုေစတီေတာ္လဲမရွိ၊ မဟာျမတ္မုနိလည္း မရွိ၊ က်ိဳက္ထီးရိုးဆံေတာ္ရွင္လဲ မရွိပါ။ သို ့ေသာ္ ျမတ္ဗုဒၶ ေဟာၾကားေတာ္မူခဲ့ေသာ သီလ၊ သမာဓိ၊ ပညာ ဤသိကၡာသံုးပါးအက်င့္တရားကုိ လုိက္နာက်င့္သံုးေနပါလွ်င္ မိမိတို ့အနားမွာ သက္ေတာ္ထင္ရွား ျမတ္စြာဘုရား ရွိေနသည္ႏွင့္ အတူတတူပင္ ျဖစ္ပါသည္။

ဗုဒၶျမတ္စြာ ပရိနိဗၺာန္ ၀င္စံေတာ္မူခါနီးအခ်ိန္၀ယ္ အရွင္အာနႏၵာက ျမတ္စြာဘုရားကုိ ေလွ်ာက္ထားသည္မွာ “ရွင္ေတာ္ဘုရား၊ ရွင္ေတာ္ဘုရား မရွိေတာ့တဲ့ေနာက္ပုိင္းမွာ ဘုရားတပည့္ေတာ္တုိ ့ အားကုိးရာမဲ့ ျဖစ္ရပါေတာ့မည္ဘုရား” ဟု ေလွ်ာက္ထားရာ ျမတ္စြာဘုရားရွင္က “ခ်စ္သားအာနႏၵာ၊ ငါ ဘုရားရွင္ကုိယ္ေတာ္ျမတ္ (၄၅)၀ါ ကာလပတ္လုံး ေဟာၾကားေတာ္မူခဲ့ေသာ တရားေတာ္ေတြဟာ ငါဘုရားမရွိသည့္ေနာက္ပုိင္းမွာ သင္တုိ ့ရဲ ့ဆရာတစ္ဆူအျဖစ္ တည္ရစ္ခဲ့လိမ့္မယ္၊ ဘာမွ အားမငယ္နဲ ့”ဟု မိန္ ့ၾကားေတာ္မူခဲ့ပါသည္။
ဤစကားေတာ္မ်ားအရ မိမိတုိ ့သည္ ျမတ္စြာဘုရား ေဟာၾကားေတာ္မူခဲ့ေသာ သီလ၊ သမာဓိ၊ ပညာ သိကၡာသံုးပါးအက်င့္တရားကုိ လုိက္နာက်င့္သံုးေနထုိင္ၾကမည္ဆုိပါလွ်င္ မိမိတုိ ့အနားမွာ သက္ေတာ္ထင္ရွား ျမတ္စြာဘုရား တည္ရွိေနသည္ဟူ၍ မွတ္ယူရပါမည္။ ဒါေၾကာင့္ ျမင့္ျမတ္ေသာ ဗုဒၶဘာသာ၀င္ေကာင္းတစ္ေယာက္ျဖစ္ေအာင္ မေမ့မေလွ်ာ့ပဲ ဤသိကၡာသံုးပါးအက်င့္တရားကုိ ၾကိဳးစားျဖည့္က်င့္ ပြားမ်ားအားထုတ္နုိင္ၾကပါေစဟု တုိက္တြန္းလုိက္ရေပသည္။

                                      အားကုိးစရာ ရွာထားပါ

မိမိတုိ ့ လူ ့ဘ၀၏သက္တမ္းသည္ ဘာမွ သိပ္မၾကာလွ၊ အလြန္တုိေတာင္းလွေပသည္။ အလြန္ကုသိုလ္ကံ ေကာင္းမွသာလွ်င္ လူ ့သက္တမ္း ၉၀၊ ၁၀၀ ၀န္းက်င္ ေနရပါသည္။ ေရာဂါကင္းရွင္း၍ ကုိယ္ေရာစိတ္ပါ က်န္းမာစြာ အသက္တစ္ရာေက်ာ္ ေနရေသာသူကား အလြန္ရွားလွပါသည္။ ဘ၀၏ေန၀င္ခါနီးအခ်ိန္ ေသရာေညာင္းေစာင္းထက္၀ယ္ ေလ်ာင္းစက္ေနရတဲ့အခ်ိန္တြင္ အားကုိးစရာရွိဖုိ ့ အထူးအေရးၾကီးလွပါသည္။ မိမိအနီးနားမွာ ရွိေနၾကေသာ သားသမီး၊ ေဆြမ်ိဳး၊ အေပါင္းအသင္း၊ သူငယ္ခ်င္းေတြဟာ ဒီအခ်ိန္၀ယ္ မိမိ၏ အားကုိးရာအစစ္ မျဖစ္နုိင္ေတာ့ပါ။ အင္မတန္ တတ္ကြ်မ္းလွေသာ သမားေတာ္ၾကီးမ်ား၊ ဆရာ၀န္ၾကီးမ်ားသည္လည္း မိမိရဲ ့ အားကုိးရာအစစ္ မျဖစ္နုိင္ေတာ့ေခ်။
ထိုအခ်ိန္၀ယ္ မိမိ၏ အားကုိးရာ အစစ္အမွန္ကား ဒါန၊ သီလ၊ ဘာ၀နာ ကုသိုလ္တရားမ်ားပင္ ျဖစ္ေပသည္။ ထုိ ့ေၾကာင့္ တိုေတာင္းလွေသာ လူ ့ဘ၀သက္တမ္းတစ္ခု နိဂံုးမခ်ဳပ္မွီ အားကုိးရာအစစ္အမွန္ကုိ ရွာထားသင့္လွေပသည္။ တစ္ရက္ကုန္သြားလွ်င္ မိမိအတြက္ အားကုိးရာ အစစ္အမွန္ ဘာရလုိက္သလဲဆုိတာ နဖူးေပၚလက္တင္ စဥ္းစားသင့္လွေပသည္။ တစ္ရက္ကုန္သြားတုိင္း မိမိအတြက္ ဒါန၊ သီလ၊ ဘာ၀နာ ကုသိုလ္သံုးမ်ိဳးတို ့တြင္ တစ္မ်ိဳးမ်ိဳးကုိ မရလုိက္လွ်င္ ထုိေန ့အတြက္ အင္မတန္ ႏွေျမာစရာ ေကာင္းလွေပသည္။ ဒါေၾကာင့္ ေရွးဆရာေတာ္ဘုရားၾကီးေတြက ေအာက္ပါအတုိင္း ဆံုးမၾသ၀ါဒ ေပးေတာ္မူခဲ့ၾကသည္။
ေဆာင္ပုဒ္f ။    ။ အုိေဘးဒုကၡ၊ ေတြ ့ၾကံဳက၊ မိဘသားသမီး မကယ္နုိင္။
                        နားေဘးဒုကၡ၊ ေတြ ့ၾကံဳက၊ မိဘသားသမီး မကယ္ႏိုင္။
                        ေသေဘးဒုကၡ၊ ေတြ ့ၾကံဳက၊ မိဘသားသမီး မကယ္ႏုိင္။

ထုိ ့အျပင္ ေက်းဇူးေတာ္ရွင္ မဟာစည္ဆရာေတာ္ဘုရားၾကီး၏ အဆံုးအမေတာ္မ်ားကလည္း မွတ္သားစရာ ေကာင္းလွပါသည္။ ဒါန၊ သီလ၊ ဘာ၀နာ ကုသိုလ္သံုးမ်ိဳးသည္သာ ကုိယ္ပုိင္ဥစၥာ အစစ္အမွန္ျဖစ္ေၾကာင္းကုိ က်က္မွတ္လြယ္ကူေစရန္ ေအာက္ပါအတုိင္း မွတ္တမ္းတင္ေတာ္မူခဲ့သည္။
ေဆာင္ပုဒ္ ။    ။ ဒါန၊ သီလ၊ ဘာ၀နာ ကုိယ္ပုိင္ဥစၥာပါ။
                      တစ္ေန ့တစ္ရက္ ကုိယ့္အတြက္၊ မျပတ္ၾကိဳးစားပါ။
ယခုလုိ ျမတ္စြာဘုရား၏ သာသနာေတာ္ႏွင့္ ေတြ ့ၾကံဳဖုိ ့ဆုိသည္မွာ လြန္စြာ ခဲယဥ္းလွေပသည္။ လူ ့အျဖစ္ဆုိသည္ကလညး္ ရခဲေသာအရာတစ္ခုပင္။ ထုိ ့ေၾကာင့္ သာသနာေတာ္ႏွင့္ ေတြ ့ၾကံဳခုိက္ လူ ့အျဖစ္ကုိလဲ ရခုိက္ ကုိယ္ပုိင္ဥစၥာအစစ္အမွန္ျဖစ္ေသာ ဒါန၊ သီလ၊ ဘာ၀နာ ကုသိုလ္သံုးမ်ိဳးကုိ မိမိတုိ ့သႏာၱန္၌ ေန ့စဥ္ျဖစ္ပြားေအာင္ ၾကိဳးစားနုိင္ၾကပါေစဟု တုိက္တြန္းေရးသားလိုက္ရေပသည္။

ဆက္လက္ဖတ္ရႈရန္...

Tuesday, July 13, 2010

THE ESSENCE OF THERAVADA BUDDHISM

Theravada Buddhism is strongest in Sri lanka, Thailand, Burma(Myanmar), Laos and Combodia.It si sometimes called’’southern Buddhism’’. The Essence of Buddhism is Sila(morality), Samadhi(concentration) and Panna(wisdom). These three are called as three Training(Sikkha).Among them, morality is a beginning and basic practice for all Buddhists. Without foundation of morality, we cannot proceed to the higher state such as concentration and wisdom. These three Sila(morality), Samadhi(concentration) and Panna(wisdom) are also the essence of the human life. When meditator observes the five precepts perfectly, his morality is purfied. Five precepts to be observed by meditators are:
1) I abstain from killing any living being.
2) I abstain from taking what is not given by the owner.
3) I abstain from committing sexual misconduct.
4) I abstain from talling lies, using abusive language.
5) I abstain from taking intoxicating drinks and drugs which lead to
carelessness.
When meditator observes the five precepts perfectly, his morality is purified. When moral conduct is purified, a meditator can easily practice meditation, either samatha or vipassana. Based on the purification of moral conduct, a meditator can easily concentrate on the object of meditation. By gaining deep concentration, a meditator can achieve insight knowledge, wisdom.
The ultimate goal of a Buddhist is to attain Nibbana. To gain this end, one must understand the three universal characteristics viz – Anicca, Dukkha and
Anatta.Anicca means impermanence or changeableness. According to the Buddhism, all conditioned things, animate and inanimate, are constantly changing. They never ramain the same for consecutive moments. Both mind (nama) and matter (rupa) have
the fleeting nature. Mind, in fact, changes faster than matter. Dukkha means suffering. The Buddha taught that all conditioned things are subject to suffering. Birth, ageing, disease and death are sufferings. Living together with unloved ones is suffering. Separation from the beloved one is suffering. Not to get what one desires is suffering. In brief, the five aggregates are suffering.
The five aggregates are:
1) Rupakkhandha (the Corporeality group)
2) Vedanakkhandha (the Feeling group)
3) Sannakkhandha (the Perception group)
4) Sankharakkhandha (the Mental-Formations group) and
5) Vinnakkhandha (the Consciousness group).
Anatta means non-self, which is the crux of Buddhism. Just as there is no permanent entity in matter,so also there is no unchanging entity in mind conceived as an ‘ego’ or ‘soul’. In everything, mundane and supramundane, conditioned and non-conditioned, there is no permanent soul.
When we practice vipassana meditation, the purpose is to realize Anicca,Dukkha and Anatta – the three universal characteristics of all phenomena. Through realizing the three characteristics of mental and physical phenomena, we can exterminate all defilements (Kilesa) and get insight knowledge and finally attain Nibbana.
So, it is necessary for a Buddhist to understand the three universal characteristics. In conclusion, we, Buddhists, should practice vipassana meditation. By practising vipassana meditation, we can realize these three characteristics and get Elightenment.

By the virtues of Buddha Dhamma, may all of you be well and happy.

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BUDDHISM
Buddhism is a great religion, the best religion in the world. When we examine the term῝Buddhism̏ in detail. We find as follows: 1) the term῝Buddhȁ means the supremely Self-Elighten One through realization of the Four Noble Truths. 2) Buddhism is the Noble Teachings delivered by th Buddha in the 45 years of Buddhahood for the benefits of all beings—men, devas and brahmans. 3) People who follow His Teachings(Dhamma) are called Buddhsits. We are Buddhists because we follow Buddhism, we practise Buddhism, we study Buddhism.

Buddhism is a very old religion, more than 2500 years old. Buddhism is founded by the Buddha for the benefits of all beings. India is the Birthplace of Buddhism because from there it spread to other parts of the world such as India, Thailand, Laos,
Myanmar, Combodia, Srilanka and so on. Buddhism teaches man to depend on himself, to be confident in his own ability, through his own efforts, not through prayer or mear
Wishful thinking. Buddhism si a religion of free thought. There is no blind faith in Buddhism, it urges man to think freely by his own knowledge and ability.

Buddhism tesches that all men are capable of attaining thr highest state of spiritual liberation. Buddhism also teaches that all men are born equl and free to choose whatever is best for themselves. Buddhism teaches that all life is interconnected, so loving and compassion are natual and important.

Buddhism is a spiritual tradition that focuses on personal spiritual development and the attainment of a deep insight into the true nature of life. The path to Enlightenment is through the practice and development of (sila)morality, (samadhi)concentration and (panna)wisdom.Buddhism emphasises attaining self-liberation through one’s own efforts and pracitce.

Buddhist Teachings are logical and scientific. The teachings of the Buddha teaches us to gentle and kind ti others. Buddhists are peace-loving people and they have never war in the name of religion. Due to Buddhism, there is no violence in the world today. Buddhists love peace and happiness.

Nowdays, there is violence everywhere in our society because many people in the world are selfish and lack Metta(loving-kindness) and Karuna(compassion). Unlike
Buddhism, some other religions have a blood history and their followers have wrong believes or wrong views that it is right to make war in the name of their religions.

Therefore, the world is never happy or peaceful. Buddhism enphasis on peace, happiness and loving- kindness. In Buddhism , there are three objects of the highest veneration . They are :
1) The Buddha
2) The Dhamma and
3) The Sangha. These three are called the Holy Triple Gem( Ratanattaya) .

These Holy Triple Gem are very precious and invaluable. Buddhists always regard
them with profound love and respect. The Buddha (Our Great Teacher) was the greatest figure and human history. The Buddha possessed the nobelest virtues and the highest wisdom.
Briefly speaking, his virtues are three :

1) Infinite wisdom
2) Perfect purity
3) Universal Compassion
The challenged everyone thus̋ Ehi passikȍ the meaning: ̋come and see my
Dhamma, come and see yourself̏. The Buddha never said ̋ come and believe my Dhammȁ. That is, you are invited to study, and to practise Dhamma.

We are Buddhists, therefore we are the buddha’s followers . He is our spiritual
father. He gave us spiritual life and peaceful life because of this, we should always love him and we should always respect him.We should follow His Teaching.

The Dhamma is the teaching of the Buddha. It is the universal law which the Buddha discovered and taught to the world. Dhamma is truth, valid and universal at all time and in all places. Therefore , Dhamma should be studied, Dhamma should be followed and Dhamma should be practiced.

Dhamma is very essential for world peace and spiritual progress of individual.
Dhamma can be practiced, Dhamma can be followed and Dhamma can be studied by all, whether they are buddhist or not. We should respect the Dhamma, we should try to study Dhamma and put Dhamma into practice.

The Sangha is the Holey Order of Monk disciples of the Buddha, they have attained a high degree of spiritual discipiline. They study and practice and teach Dhamma to lay people. We should pay respect to the Sangha because they are highly spiritual and they always try to do good for others. In consclusion,in thsi world, if we humen follow the Dhamma,I believe that the world will be happier and more peaceful.
To conclude my speech for today, I hope all of you will follow Dhamma.

By the virtues of Noble Dhamma may all of you be well, happy and peaceful forever.

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PURIFICATION OF MORAL CONDUCT
The first is sila-visuddhi, Purification of Moral Conduct. Meditators have to observe at least five precepts, if not eight, so that they can attain purification of sila. By observing precepts, one can purify one’s deeds and speech. This is the purification of moral conduct (sila- visuddhi). When moral conduct is purified, the mind is to some extent also purified.
When the mind becomes purified, it becomes calm, serene, tranquil and happy and can concentrate on the object of meditation. Then the meditator attains Purification of Mind, i.e. Citta-visuddhi, the second stage of purification.
When Venerable Uttiya, one of the disciples of Buddha was sick in bed, the Buddha visited him and asked about his health. Venerable Uttiya told the Buddha about his sickness:
“Venerable sir, my sickness is not decreasing but increasing. I do not know whether I can or cannot live out today or tomorrow. So I want to meditate to destory all kinds of defilements through to the fourth stage of enlightenment, Arahantship, before I die. Please give a short instruction which will enable me to develop my meditation practice to attain Arahantship.”
Then the Buddha said: “Uttiya, you should cleanse the beginning. If the beginning is purified, then you will be alright, i.e. able to attain Arahantship.”
The Omniscient Buddha asked the question, “what is the beginning?” He himself replied, “Herein the beginning is purified moral conduct or sila and right view (Samma-ditthi). Right view means the acceptance of and belief in the Law of the Cause and Effect (action and reaction) or the Law of Kamma.” The Omniscient Buddha continued:
“Uttiya, you should cleanse your moral conduct and right view. Then, based on the purified moral conduct or sila, you should develop the Four Foundations of Mindfulness. Practising thus, you will attain the cesstion of suffering.”
The Omniscient Buddha lays stress on the purification of sila or moral conduct because it is a basic requirement for progress in conduct is purified, the mind becomes clear, calm, serene and happy. If a meditator culitivates mindfulness based on purification of moral conduct he can easily concentrate on any object of the mental and physical processes. So purify of moral conduct is a prerequirement for a meditator to make progress.

By the virtues of Buddha Dhamma, may you be well and happy and get Enlightenment !

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PEACE AND HAPPINESS THROUGH RIGHT UNDERSTANDING
Everybody in the world wants peace and happiness. This is the reason why people are seeking the true path which leads them to the cessation of suffering. All kinds of religions in the world arise because of this search. One great religion in the world is Buddhism, which leads people to the cessation of suffering.
The Lord Buddha found out the cause of suffering (dukkha). According to His teachings, everything arises dependent on conditions. Everything in the world has its cause; nothing arises without a cause. When the Buddha wanted to get rid of suffering (dukkha), he had to find out the cause. When the cause has been eradicated, there will not be any effect When the Omniscient Buddha became enlightened, he discovered that the cause of suffering is attachment (tanha). The word ‘tanha’ literally means thirst which covers all the senses of greed, lust, desire, craving, attachment and the like. Buddhist schlors translate ‘tanha’ into attachment so that it covers all forms of desire. So in English, we use the word ‘attachment’ for ‘tanha’.
Tanha or attachment is the cause of suffering. When there is tanha there is dukkha (suffering). When a man or woman can eliminate tanha, they are sure to get rid of dukkha. This tanha also arises dependent on a cause. Without a cause, tanha will not arise. Tanha is a mental state and a process of mentality which is conditioned. The Omniscient Buddha discovered that the cause of attachment (tanha) is wrong view, known as sakkayaditthi or attaditthi i.e. the false view of a soul, a self, an ‘I’ or a ‘you’, a person or a being. So this sakkaya- ditthi or attaditthi is the cause of tanha which causes dukkha. Then what is the cause for this false view (sakkayaditthi or attaditthi)?
The Omniscient Buddha pointed out that ignorance (moha or avijja in Pali) of the natural processes of mentality and physicality is the cause of the false view of a soul or a self. Through relisation or right understanding of this dual process in its true nature, we can exterminate ignorance. Then we come to know the Law of Cause and Effect. We can summarise this chain of cause and effect like this: Ignorance is the cause, false view (sakkayaditthi or attaditthi) is the effect. False view is the cause, attachment is the effect. Attachment is the cause, suffering is the effect.
Then what we come to know is: if mental and physical processes are rightly understood, that right understanding will do away with ignorance. When ignorance has been eradicated, there will not be any false view of a soul, a self, a person or a being. When this false view has been removed, attachment will not arise at all. When attachment has been exterminated, there will not arise any suffering. Then we reach a state in which all kinds of suffering cease to exist and the cessation of suffering (Nirodhasacca) is experienced.

By the virtues of Buddha Dhamma, may you be well and happy and get Enlightenment !

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THE FIVE FACTORS OF A MEDITATOR TO ACHIEVE ENLIGHTENMENT

In order that a meditator can make progress in his insight meditation, she must have five factors. The five factors are :
1. The First Factor is faith. A meditator must have a firm and strong faith in the Buddha, Dhamma and Sangha, especially in the Dhamma which includes the technique of meditation he is practising.
2. The Second Factor is health. She must be healthy both mentally and physically. If she suffers from headche, feels dizzy or has stomach trouble, gastric or any other illness, it does necesserily mean she is not healthy. She is considered to be healthy to the extent that she can observe any mental or physical procress. The food she takes must be digestible. If she suffers from indigestion, she will not be able to practise very well.
3. The Third Factor is honesty. She must be honest and strainghtforward. This means she must not tell lies to her teacher or to her fellow meditators. Honesty is the best policy.
4. The Fourth Factor is energy (viriya); It is just ordinary energy but unwavering, strong and firm energy (padhana). A meditator must have this factor for her success in striving for emancipation. She should never let her viriya or effort decrease, but should be perpetually improving or increasing it. When viriya or padhana is increasing, then mindfulness will become continous, constant and uninterrupted. When this happens, concentration will become deep and strong. Insight will become sharp and penetrative, resulting in the clear comprehension of mental and physical processes in their true nature.
5. The Fifth Factor is panna or wisdom. Though we use the word panna, it does not refer to ordinary panna or theoretical knowledge. It refers to the insight knowledge of the arising and passing away of mental and physical phenomena. In the beginning of the practice a meditator may no process this insight knowledge of arising and passing away. If, however, she is strives with strong effort to meditate on mental and physical processes she will gradually experience this insight knowledge of apperance and disapperance of mental and physical phenomena.

By the virtues of Buddha Dhamma, may you be well and happy and get Enlightenment !

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