ခ်န္ပီယံလိဂ္ ကိုယ္ပူ

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 ပြဲစဥ္ (၁)

ကမာၻ႔အေကာင္းဆံုးေဘာလုံးအသင္းဆိုၿပီး လက္သီးလက္ေမာင္းေတြတန္း၊ေဘာလုံးမာဆယ္အဖုအထစ္ေတြ ညွစ္ျပေနေနတဲ႔  ဘာစီလိုနာဟာ ဒီမက္တီယို႐ဲ႕ ထရန္းစဖိ႔ုတံတားကို ျဖတ္ဖို႔ ကိုေတာ႔ ဟန္ခ်က္ညီညီမေလ်ွာက္ႏိုင္ခဲ႔ဘူး။ ငိုတာ ဝါသနာပါသူေတြ ဘာစီလိုနာအတြက္၊ လီယိုနယ္မက္စီအတြက္ (ကိုယ္တိုင္ အာဂ်င္တီးနားမဟုတ္ရင္) ငိုႏိုင္ပါတယ္ ။ အာဂ်င္တီးနားျဖစ္ေနရင္ေတာ႔ ငိုလို႔မသင္႔ပါဘူး။ မက္ေဒါနားက" Don't cry for me Argentina" လို႔ေတာင္းပန္ထားပါတယ္။

ႏွစ္ပြဲ႐ွဳံး တစ္ပြဲသေရဆိုတာ မမ်ားလွေပမယ္႔ အေရးအႀကီးဆုံး ဖလားႏွစ္ခုရဲ႕ အသည္းကြဲဇာတ္အိမ္အတြက္ေတာ႔ လုံေလာက္တဲ႔ ငိုခ်င္း႐ွည္ေတြပါ။ ဂၽြန္တယ္ရီထိခဲ႔တဲ႔ အနီကတ္နဲ႔ ဖက္ဘရီဂတ္စ္လက္ေဆာင္ရလိုက္တဲ႔ ပင္နယ္တီပါ ထည့္ေပါင္းရင္ ဘာေၾကာင္႔ဒီမက္တီယိုရဲ႕ အၿပံဳးေတြ ေထာင္းေထာင္းထေနတယ္ဆိုတာ ေက်ေက်ညက္ညက္ဖတ္လို႔႐ႏိုင္ပါ႐ဲ႕။

ဂိုးေျခာက္ဆယ္ေက်ာ္ သြင္းခဲ႔သူလီယိုနယ္မက္စီရဲ႕ ပင္နယ္တီအလြဲနဲ႔ ဂိုးသြင္းဖို႔ ဖိနပ္ေျပာက္ေနရွာသူ ေတာရက္စ္ ႐ဲ႕ ပြဲသိမ္းလက္သီးက ရထားေပၚကခ်ပစ္တားခဲ႔တဲ႔ မဟတၱမဂႏၶီရဲ႕ ဖိနပ္တစ္ဖက္လို တန္းဖုိးျဖတ္႐ခက္လွခ်ည္႔။

လူဟာ အမ်ာႀကီးမွားဖို႔မလိုအပ္သလို အမ်ားႀကီးလည္းမွန္ေနဖို႔မျဖစ္ႏိုင္ျပန္ဘူး။ အေရးႀကီးတာမမွားဖိ႔ုနဲ႔ အေရးႀကီးတာတစ္ခ်ိဳ႕မွန္ေနရင္ ဘဝရဲ႕ ဝင္သက္ထြက္သက္လည္း အေမာမေဖာက္ႏိုင္ဘူး လို႔ ဖနန္ဒိုက ခပ္တိုးတိုးေရ႐ြတ္ေနေလရဲ႕။

ကံဟာ ပဋိစၥသမုပၸါဒ္ဆန္ဆန္ လည္ေနဟန္တူရဲ႕၊ ခ်ယ္လ္ဆီးအသည္းခြဲသူ အင္နီယက္စတာရဲ႕ ဂိုးက''ဟုိး ေ႐ွးေ႐ွးတုန္းက....." ဆိုတဲ႔သမိုင္းကို ထပ္ေ႐းေတာ႔မလိုလိုနဲ႔ လိုရမယ္ရဂိုးတစ္ဂိုးသာျဖစ္ခဲ႔ရရွာတယ္။

ပဥၥလက္ဆန္ဆန္ေဘာလုံးေမွာ္နဲ႔ ဆယ္မိနစ္ေက်ာ္ေက်ာ္ သူမ်ားေျခေထာက္ထဲ ေဘာလုံးမေရာက္ေအာင္ ယူတတ္၊ေပးတတ္၊ေသြးေအးတတ္တဲ႔ ဘာစာ ဟာ အေဝးဂုိးစနစ္ အႏိုင္ အရွံဳးနဲ႔ ႏွစ္ တစ္ ဆိုတဲ႔ လန္ဒန္သားတို႔ရဲ႕ အေၾကာမာေနမႈေၾကာင္႔ ဘာစာမပီစြာ ျပာျပာခတ္ေနၾကေလရဲ႕။ ဘယ္မလဲ ေသြးေအးတဲ႔ဘာစာ။ သူ႕မထိေသးတာကိုး လို႔ သင္ပုန္းႀကီးဖတ္စာကုိ ႏႈတ္တက္အရ ရြတ္လိုက္မိရဲ႕။

မယုံ႐င္ရင္ၾကည့္။ လူဆယ္ေ႐ာက္လုံး  ခ်ယ္လ္ဆီး ရဲ႕ပင္နယ္တီစည္းေၾကာင္းေတြနဲ႔ သူတို႔ေျခေထာက္ေတြခ်ည္ေႏွာင္ထားၾကတယ္၊ သူတို႔ပိုင္နက္တဲမွာက်ေတာ႔ အခ်ိန္မီေရာက္လာတဲ႔ေဘာလုံးတစ္လုံး႐ယ္၊ ဖနန္ဒို႐ယ္ လဲၿပိဳေနတဲ႔ ဂိုးသမားေလး႐ယ္။ မိနစ္ ကိုးဆယ္။ ဘာစာ ၂ လန္ဒန္နား ၂။ ဒေရာ႔ဘာတို႔ စြာက်ယ္စြာက်ယ္လုပ္လာမဲ႔ ျမဴးနစ္က ဘာလင္တံတိုင္းပဲ႔တင္သံကို ၾကားနာတတ္႐င္ ဒီမက္တီယိုရဲ႕ ေအးစက္စက္အၿပံဳးကိုဆန္႔က်င္ၿပီး ေလာင္းေၾကးေတြ စြတ္ေခၚဖို႔ မိုက္မဲလြန္း႐ာေ႐ာက္ေပေတာ႔မယ္။

မိုဟာမက္အလီ ကေတာ႔ ေျပာဖူးရဲ႕။ တစ္ခ်ိန္က ခ်န္ပီယံ နဲ႕ထိုးသတ္႐မွာ သိပ္ေၾကာက္တာပဲ။ အခု မေၾကာက္ေတာ႔ဘူး၊ သူ႕ကို အလဲထိုးႏိုင္မွ  ခ်န္ပီယံလည္းျဖစ္ႏိုင္တယ္ဆိုတာ သိသြား လို႔တဲ႔။

မက္ဒ႐စ္လား၊ဘိုင္ယန္လား။ဒီမက္တီယိုရဲ႕ ေအးစက္စက္အၿပံဳးကို ေက်ာခ်မ္းခ်မ္းနဲ႔ ........


ပြဲစဥ္(၂)

ထင္ေပၚ႐ာေတြကိုစင္ေတာ္ေပၚ လုိက္ေကာက္တတ္တဲ႔ ပေဒသရာဇ္ဆန္ဆန္ မက္ဒရစ္နဲ႔ ပန္းပ်ိဳးလက္ဆန္ဆန္ ဘိုင္ယံ တို႔ အႀကိဳဗိုလ္လုပြဲက ပင္နယ္တီယဥ္ေက်းမႈေတြ ထြန္းကားလြန္းလွတယ္။ တကယ္ဆို ေရာ္နာဒို နဲ႔ ေရာ္ဘင္ တို႔႐ဲ႕ ပင္နယ္တီ ႏွစ္လုံးဟာ ေပါ ေခ်ာင္ ေကာင္းေတြပါ။ မိနစ္ ၉၀။ ပေဒသရာဇ္ ၂ ပန္းပ်ိဳးလက္ ၁။ ႏွစ္ပြဲေပါင္းအေျဖ ၃-၃။ အေဝးဂိုးစနစ္ လက္မႈိင္ခ်။ အခ်ိန္ နာရီဝက္ပိုတိုးၿပီး (ဒီေလာက္ေတာင္ လိုက္တူေနရသလား ဆိုတဲ႔ စြပ္စြဲခ်က္ နဲ႔)အကန္ခိုင္း။ အေျဖက မတုန္ မလႈပ္။ ေက်ာက္႐ုပ္။ ႏွစ္သင္းလံုးပင္နယ္တီ ထိၾကေလေရာ။

ဂ်ာမန္ေတြဟာ ကလပ္လို႔ဆိုဆို အမ်ိဳးသားအသင္းလုိ႔ေျပာလိုကေျပာ ပင္နယ္တီအ႐ွဳံးနဲ႔ မယဥ္ပါးလွဘူးဆိုတာ ေမာ္ရင္ညိဳဖတ္ဖူးတဲ႔ ေသြးပ်က္စရာ သမိုင္းစာမ်က္ႏွာပါ။ ဂိုးေတြ အၿပိဳင္သြင္းခဲ႔ၾကတဲ႔ လီယိုနယ္မက္စီ နဲ႔ ေရာ္နာဒိုတို႔ဟာ ပင္နယ္တီလြဲေခ်ာ္ရာမွာေတာင္ အႀကိတ္အနယ္ ယွဥ္ၿပိဳင္ လြဲေခ်ာ္ခဲ႔ၾကတယ္။ အြန္လိုင္း မွာ ေကာ္ပီ ေပ႔စ္ေတြ ေခတ္စားသလို ေရာ္နာဒိုရဲ႕ မသားနားလွတဲ႔ပင္နယ္တီကို  ေကာ္ပီ ေပ႔စ္ လုပ္လိုက္မိတဲ႔ ကာကာရဲ႕ ႀကိဳးစားမႈက ေမာ္ရင္ညိဳကို ဆံပင္ပိုျဖဴေစခဲ႔ျပန္တယ္။ ကဲ... မက္ဒရစ္ ပင္နယ္တီဘယ္ေလာက္လြဲသလဲဆိုရင္ ကာစီးယက္ ႏွစ္လုံးကယ္တာေတာင္ ပင္နယ္တီငါးလံုးျပည္႔ေအာင္ မကန္လိုက္ရဘူး။ အဲဒါ ရာမို႔ စ္ေလ။ ေနဝင္းက စစ္တပ္ဟာ ေသနပ္ကိုမိုးေပၚေထာင္မေဖာက္ဘူး လို႔ အ႐ုပ္ဆိုးဆိုးႏႈတ္ဆက္သံေျပာေနတဲ႔ၾကားက ေဘာလုံးကို မိုးေပၚေထာင္ကန္ပစ္လိုက္ေလ႐ဲ႕။ ၿပီး။ ပေဒသရာဇ္ ၁ ပန္းပ်ိဳးလက္ ၃။

တံတိုင္း(ဘာလင္)နဲ႔ တံတား(ထရန္းစဖို႔ဒ္) ဘယ္မွာ လူ ပိုစည္ကားေလမလဲ။

သမိုင္းနဲ႔ ပဋိ႐ူပျဖစ္တာကေတာ႔ ျမဴးနစ္ေပါ႕။ ပိုလည္းႏုပ်ိဳတယ္။ ဒါေပမယ္႔ လမ္းပတ္တို႔ ေပါင္က်ိဳးအဖြဲ႔ကို ေလွ်ာ့တြက္ရင္လည္း ႏြားအိုေတြကို အားနာစရာေကာင္းေနျပန္ေရာ။

တကယ္ဆို ဆရာႀကီး ေရာ႔ ဟ်ဳသ္ က လြဲရင္ ျမဴးနစ္ကြင္းစိမ္းစိမ္းေပၚမွာအသက္႐ွင္က်န္ရစ္မွာက ဘာစာ နဲ႔ မက္ဒရစ္ လို႔ က်ယ္က်ယ္ေလာင္ေလာင္ ဟစ္ခဲ႔ၾကတာဘဲ။ ေရာ႔ ဟ်ဳသ္ ကသာ ျပည္တြင္းပြဲမွာ သတ္ၾကျဖတ္ၾကရင္း  ေျခကုန္လက္ပန္းက်ၿပီး ႏွစ္သင္းလုံးထြက္ရမယ္လို႔ ခပ္တည္တည္ ေဟာကိန္းထုတ္ခဲ႔တာပါ။ သူ သုံးမွတ္ အျပည့္ရသြားတယ္။ အိမ္႐ွင္ဆိုတာကလြဲရင္ ခ်ိန္ခြင္လ်ာကေတာ႔ ပိုေနၿမဲ က်ားေနၿမဲ ပါ။

တစ္ခုခု ကုိ မျဖစ္မေနေ႐ြးရေတာမယ္ဆိုရင္ေတာ႔ ေအဘရာ မိုဘစ္ ရဲ႕ဆႏၵ ျပည့္ေစခ်င္ပါတယ္။ နည္းျပေတြ၊ ပိုက္ဆံေတြ ကုန္လွၿပီ။ ပိုက္ဆံက ဘီလ်ံ ႐ွိေပမယ္႔ နည္းျပက ဘီလ်ံ မ႐ွိဘူး မဟုတ္လား။

ဒေရာ႔ဘာတို႔ ေနမဝင္ခင္ ဘာလင္တံတိုင္းေပၚမွာ လမ္းပတ္တို႔ တိမ္ေတာက္လိမ္႔မယ္လို႔ ခပ္ပါးပါးေတာ႔ ထင္ေနဆဲ ဘဲ။

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ဇင္ေ၀ေသာ္

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Relativity Theory Occupies the Buddhist Teachings

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Dependent Origination or causal relativity is a feature common to both physical and psychical sphere.Hence the correlation of cause and effect has been brought to light by two basic formulae, abstract and concrete,which can be readily applied to every phenomenon.
"Whenever this is present,this is also present.
 Whenever this is absent,this is also absent." (Udana)
"From the arising of this,this arises.
 From the cessation of this,this ceases to be." (Udana)

The concrete formula given in many places in the cannon is specific with regard to the causal genesis,interdependence and cessation and illustrates how the theory is applicable to every phenomenon that arises and ceases to be in the world of experience.It is the world of change.
"Those things proceed from a cause,of these the Truth-finder has told the cause,
 And that which is their stopping,the great recluse has a such doctrine." (Vinaya,Mahavagga Pali)
This stanza is considered as a doctrinal summary of Buddhism.


It is not subjective but objective category imposed by the mind on phenomena.Its objective characteristics is emphasized with the terms
objectivity, necessity,invariability and conditionality.(S.II.,p 26)
Its objectivity of causal interdependence is stressed throughout  as a fact.Causal sequence is as independent occurrence of phenomena and it is free from any subjective intervention by the mind.It is stated that whether Tathagata arise or not this order,namely,the fixed nature of phenomena,regular pattern of phenomena, or conditionality exists in the world.This the Tathagata discovers and comprehends;having discovered and comprehended it,He points it out,teaches it lays it down,establishes,reveals,analyses,clarifies it and says:"Look!" (S.II,pp.25-6)


Its relation to other principal doctrines taught in Buddhism is too obvious to ignored.
The Four Noble Truths. (Suffering,the cause of suffering,cessation of suffering and the way to the cessation of suffering.)
The three characteristics;impermanence,

suffering and non-sustainability.(Anicca,Dukkha and Anatta)

Kamma and rebirth.

The seven factors of enlightenment.(Mindfulness, analysis Dhamma-knowledge,Effort,Joy,Calmness,Concentration and Equality).

"Whatever is in the nature of arising(due to causes and conditions) is in the nature of ceasing to be." (Dhammacakka pavattana Sutta)

Hence the Buddha's assertion:

"He who sees the Dependent Origination,sees the dhamma.

He who sees the dhamma,sees the Dependent Origination,sees the dhamma.

(Yo paticcasamuppadam passati,so dhammam passati.

 Yo dhammam passati,so paticcasamuppadam passati."

Paticcasamuppada  formula

Through ignorance conditioned are the kamma formation.

Through the kamma formation conditioned is consciousness.

Through consciousness conditioned are Mentality and Corporeality.

Through Mentality and Corporeality conditioned are Six sense-sphere.

Through Six sense-sphere conditioned are Six sense-bases.

Through Six sense-bases conditioned is sense impression.

Through impression conditioned is feeling.

Through feeling conditioned is Craving. Clinging.

Through conditioned is Clinging.

Through Clinging conditioned is Re becoming.

Through Re becoming conditioned is Rebirth.

Through Rebirth conditioned are Decay,Death, Sorrow,Lamentation,Pain,Grief and Despair.

Thus arises the whole mess of suffering.

There are at least examples of Dependent Origination.

The first one is as above.

The second one is-

Conflict is caused by liked,the like is caused by desire, desire is caused by pleasant and unpleasant,pleasant and unpleasant is caused by contact,contact is caused by name and form.(Sn.862-871)

The third is -

suffering conditions faith,faith conditions  joy,joy conditions tranquility,tranquility conditions happiness,happiness conditions concentration,concentration conditions disenchantment,disenchantment conditions dispassion,dispassion conditions freedom,freedom conditions knowledge of the destruction of the defilement.

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U Cittara

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ရီေလးတစ္ဗတီ သီအိုရီ

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 အိုင္းစတိုင္း သူ႕မိတ္ေဆြကိုေျပာေနတယ္
"ရီေလးတစ္ဗတီ သီအိုရီ မွန္ကန္ၾကာင္းထင္႐ွားရင္ ဂ်ာမန္ေတြက က်ေနာ္ဟာ ဂ်ာမန္လူမ်ိဳးျဖစ္တယ္လို႔ေျပာၾကၿပီး ျပင္သစ္ေတြကေတာ႔ ကမၻာ႔ႏိုင္ငံသား လို႔ေျပာၾကလိမ္႔မယ္။
 ရီေလးတစ္ဗတီ သီအိုရီ မမွန္ဘူးဆိုရင္ေတာ႔ က်ေနာ္ဟာ ဂ်ာမန္လူမ်ိဳးလို႔ ျပင္သစ္ေတြကေျပာၿပီး ဂ်ာမန္ေတြကေတာ႔ က်ေနာ္ဟာ ဂ်ဴးလူမ်ိဳးလို႔ေျပာၾကလိမ္႔မယ္။"

အဲဒီအခ်ိန္မွာ မီးဖိုထဲက အသံ တစ္သံထြက္လာတယ္။
"ဘယ္သူေတြ ဘာပဲေျပာေျပာ ရွင္ဟာ က်မေယာကၤ်ား ပါလို႔ေျပာဖို႔ေတာ႔ ေတာ္ေတာ္ခက္ေနၿပီ"
အိုင္းစတိုင္းႀကီး ဒီေတာ႔မွ ၿငိမ္သြားတယ္ တဲ႔။အဲဒီ ရီေလးတစ္ဗတီ သီအိုရီ က ညစာနဲ႔ပိုနီးေနတာကိုး။

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The Short Notes

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The short notes are especially meant for Buddhist and Pali College (Singapore) students and those who are interested in Buddhism.


1) Self mortification (Attakilama tha nuyoga)

 Self mortification is one of the two extreme practices. The Buddha says these two extremes to be avoided by a recluse who is seeking realization. He said in Dhammacakkapavattana Sutta that Self mortification (Attakilamathanuyoga) is full of suffering (Dukkho), ignoble (anariyo) and connected with misery (Anattha samhito). It should be avoided because it weakens one's intelect. This practice is the product of the belief that one can achieve highest stage by practising extremely difficult practices and it was expecially, very popular among the brahmins and other ascetics in India in the 6th century B.C.


2) Ucchedavada

 The Ucchedavada, the materialistic view, advocating sensual gratification at any cost and by any means, encouraged pursuit of sensual pleasure. The materialists argued that soul is only a psycho-physical unit born of parents and does not survive death. Hence he has to enjoy life through whatever means as long as one lives. The materialism or nihilism held the view that the body and the soul are one (tam jivam, tam sariram) with the death of a person his soul also perishes. Therefore they advocated the indulgence in sensual pleasure. Seven kinds of nihilist theories have been mentioned in the Brahajala sutta.
 Nihilism or materialism rejects eternity and immutabality to ego.


3) Nivarana (hindrances)

 The Buddha identified intruding thoughts and emotions that often accompany them as being of five main types------sense desire (kamacchanda), ill-will (byapada) , sloth and torpor (thina middha), restlessness and worry (uddhacca kukucca) and doubt (vicikicca).
These five hindrances are not oust disruptive to meditation, they are also the root cause of most psychological problems as well.
 The Buddha said that these hindrances "cause blindness, lack of vision and contributed to distress."  He also said that when they are diminished, the mind becomes " malleable, pliable, workable and bright" (S-V-92) and that being free from them, even temporarily, allow "gladness to arise, from gladness comes joy, being joyfull the body is stilled, a still body creates happiness and the mind that is happy becomes concentrated." (D-I-74)


4) Issaranimmanavada (Theism)

 Theism is that belief in an all-loving, all-powerful and all-knowing God who created and controls the Universe. It is one of four false views together with materialism, kammic determinism and randonism (A-I-173)
 Buddhism' s main objection to theism is that God' s supposed attributes contradict each other. If he really created and controls everything then he must be responsible for all the suffering in the world. "If he really is the controller, the Highest, Lord of all beings, why is the whole world in such a mess? Why did he not make the world happy?" (Jataka, VI. 208)
From the Buddhist perspective, human spiritual consciousness could be said to move through three stages-- polytheism, theism and non-theism. Primitive people attributed different natural occurrences and forces to different deities. Later all these were attributed to a single deity. In its highest and most sophisticated stage, the human mind understands that things happen as a part of the order of nature not because of diety.


5) Eternalism (Sassatavada)

  The theory of ego has been criticised in Buddhism together with another famous views at the time. Eternalism is the view that ascribes eternity and immutablilty to ego. According to eternalism body is one and the soul is another (Annam sariram annam jivam). As the soul is imprisoned in the body pending release for the union with the universal  soul, one has to practise penance for its release. In the Brahamajala sutta of Dighanikaya no less than fifty five eternalist theories have been mentioned. It is the more popular method of practice among the non-ascetices and self indulgence (kama sukhallika nuyoga) is the product of eternalism.
 
6) Brahmavihara - The Four Sublime states

 The Four Brahmaviharas are considered to be the four highest practices. The word "brahma" literally means ' highest ' or 'superior.' It is also the name given to the supreme god in Hinduism during the Buddha's time"  Vihara means 'dwelling' or 'living' or 'abiding' . These four Brahma Viharas are love, compassion, sympathetic joy and equanimity. They can be understood from several different perspectives as four related but reparate qualities or perhaps better, as four different ways by which the spiritually mature person relates to others according to their situations. So for example, we relate to friendly people with love, to those in distress with compassion, to the successful with sympathetic joy and to unpleasant people with equalnimity. The purpose of the practice called loving-kindness meditation is to encourage and nurture the Brahmavihara.  (The four Sublime states, Nyanaponika, 1980)


7) Loving kindness meditation (Metta bhavana)  

Loving-kindness meditation (Mettabhavana) is a practice taught by the Buddha to both encourage and strengthen the ability to be more kind, thoughtful, gentle and loving.
One thinks of oneself and wishes oneself well. Then one thinks of cherished person, a neutral person, a dislike person and finally all people and likewise wishes them well in turn.
One who practises loving-kindness, will be blessed in these eleven ways - one sleep happily, wake happily, had no bad dreams, is dear to humans, dear to non-humans, cherished by the gods, protected from fire, poison and weapon, easily concentrated, has a radiant complexion, pass away peacefully and after the death at the very least is reborn in heaven. (A-V-342)
"A monk  should develop love to himself and to all others, individually and generally, the friendly should be suffused with friendliness, the hostile should be suffused with friendliness and should all those in between." (Jataka, 11-61)


8) Compassion (karuna)

 Compassion (karuna) is the ability to feel the pain of others as if were one's own. Sometimes in Buddhist psychology, compassion is also referred to as empathy (anudayana), commiseration (daya), fellow feeling (anuggaha) or sympathy (anukampa) the most noticeable feature of the Buddha's personility was his compession and this compassion was not just something he felt for others or that they felt in his presence, it was also the motive for much of what he said and did.
Compassion is the second of the Four Brahama Viharas and was more highly praised by the Buddha than any other virtue because it is the root of so many other virtues.
"Compassion gives birth to all other virtues just as cooling rain makes the crops grow. When a person is compassionate he has no desire to harm his neighbour, his body, speech and mind are purified, concern for his neighbour' s welfare increases and states like kindness, patience, happiness and good reputation."  (Jatakamala)
The Buddha always use the words "calm" (sitala) and the moon (canda) to describe the compassion.)


9) Sympathetic Joy (Mudita)

Sympathetic Joy (Mudita) is the ability of being happy in the happiness of others and is therefore the opposite of Jealousy, spite and envy. This attractive mental state is one of the Four Brahma Viharas, the different expressions of love. The Buddha says " Let one be pleased and Joyous with the gains of others just as one is pleased and joyous with one's own gains."  (S-11, 198)
According to the Buddha, the four most important expressions of sympathy are sharing things with others, speaking them kindly, helping them and treating them with equility.
In Buddhism, where Co-operation and sharing are valued and everyone participate in and partakes of the benefits of a successful enterprise, jealousy is for less common.
The Buddhist custom of ' sharing merit' to others and appreciation for what others have done , speak about itself.

10) Equalnimity ( Upekkha )

Equalnimity ( Upekkha) is the quality of being emotionally calm, balanced and even, especially when confronted with difficult situations. Sometimes it is also called equipoise (susamahita ) or being centered (majjhatta). Equalnimity is the last of the Four Brahma Viharas,one of the different ways love canexpress itself. It can be difficult to feel warm friendly -regard to someone who has hurt us and who is unappologetically evil.The wal one can  express love to such as person is by remaining calm, unmoved and free from hatred. Eqaulnimity is also a skillfulway to respond to the many temptations, provocations and sensual inpressions that assail us everyday. It will allow us to keep our senses of balance. The Buddha said, to walk evenly over the uneven. Tuddha  use the word ' the earth- like attitude '( pathavisama citta) to express equalnimity.
There are two kinds of equalnimities-equalnimity on natural process ( sankhara upekkha ) and equalniity on living beings ( brahma vihara upekkha ) Both are highest concentrations in the respective fields.


11) Ten fetters ( Dasa samyojana )


Samyojana means fetter or change which ties beinf so that a being can not escape from circle of lives ( samsara )
1) Attachment to sense sphere.( kamaraga samyojana)
2) Attachment to form-sphere. (ruparaga samyojana)
3) Attachment to formless-sphrere ( aruparaga samyojana )
4) Ill-will (patigha samyojana)
5) Conciet (mana samyojana )
6) Wong view ( ditthi)
7) Wrong view on habitual practices. ( silabbatapramasa samyojana)
8) Doubt. (vicikiccha samyojana)
9) Restlessnes. ( udaccha samyojana)
10) Ignorance. ( avijja samyojana)


12) Eight Worldly conditions ( Attha loka dhamma )


This ill-balance world is not absolutely rosy nor totally thorny. To an optimist this world is absolutely rosy and to a pessimist this world is absolutely thorny. But to a realist the world is neither rosy nor thorny like the pendulum that perpetually turns to the right and left, four desirable and undesirable conditions prevail in this world which everyone, without exception, must perforce face in the course of one's life time.
They are - gain (lobha) and loss (alobha)
                fame (yosa) and defame (ayosa)
                praise (pasamsa) and blame (ninda)
                happiness (sukha) and pain (Dukkha)
One should face them with equanimity and think it is an opportunity to practise that sublame virtue.


13) Ten perfection (dasa parami)

There are ten transcendental virtues that every Bodhisatta practises in order to gain Supreme Enlightment. They are


1) Generosity (dana) ---Giving 1. Properties   2. Royal kingdom  3. Children and wife   4.Bodily organs  5. Life
2)Morality (sila) 1. Duties that should be performed (Caritta Sila)
                        2.Duties that should be avoided (Varitta Sila)
3) Nenunciation (Nekkhamma)
 both renunciation of 1) worldly pleasure
                               2) the temporary inhibition of hindrances
4) Wisdom (Panna) knowing anicca, dukkha, anatta. (No magga and Phala wisdom)
5) Perserverance (Viriya) four types of viriya
6) Patiance (khanti) He is not provoked even when his hands and feet are cut off. (khantivada Jataka) 
7) Truthfulness (sacca) fulfillment of one's promise.
    He acts as he speaks, he speaks as he acts. (yatha vadi tatha kari)
8) Resolute determination (Adhitthana)
   No matter what happen to him, he never turn away from his goal.
  Never give up no matter how hard is.
 9) Loving-kindness
 10) Equanimity (Upekkha)
     means discerning rightly, viewing justly, looking impartially without attachment, aversion or without favour, disfavour.

14) The roots of evil

Lobha, Dosa, Moha
(Eight immoral consciousness base on lobha)
(Two on dosa and two on moha    Total 12
Ten Demeritorious deeds   3+4+3=10
Dosa----killing, harsh speech, ill-will
Lobha--Sensual misconduct, jealousy
Moha ---wrong view,
Dosa, lobh, Moha----the rest deed.
Three roots of wholesoem deeds.
Alobha, adosa, amoha-------{   } exception.
The rest can write the same ways.


15) Bases of Mindfulness (Four)

 1) Contemplation on the body. (kayanupassana). Breath. Physical movements, hardness, softness, heat, cold, etc.
 2) Contemplation of feeling. (Vednanupassana). Pleasant, unpleasant and neutrial feelings
 3) Contemplation on mind (Cittanupassana). The mind with lobha, dosa, moha.
 4) Contemplation on dhamma (Dhamma nupassa) knowing five hindrances when they arise etc.
* Mahasatipathana Sutta


16) Four ways of showing favour (Catu sangaha vatthu)

  1) Dana liberality
  2)Peyavacca, kindly speech
  3) Attattha cariya, beneficial action
  4) Samanatthata, impertiality
  

Four types of perserverance (Cattari Sanmappadhani)


17) Six kinds of Temperaments (Carita)

1) Lust full Temperament (Raga carita)
2) Hateful Temperament (Dosa carita)
3) Ignorant Temperament ( Moha carita)
4) Devote Temperament ( Saddha carita)
5) Intellectual Temperament (Buddhi carita)
6) Discursive Temperament (vitakka carita)
Meditation on disadvantages of the body suits for the 1st person, loving kindness for 2nd . Contemplation on the attributes of the Buddha suits for 4th one and anicca, dukkha, anatta for the 5th. Meditation on breath for the last one and 3rd one. In fact, meditation on breath is for all six.


18) Five fold higher knowledges (Panca Abhinnana)

When once the aspirant succeeds in cultivating the Jhanas, he can, without difficulty develop these higher knowledges.
1) Divine Eye (dibba-cakkhu)
2) Divine Ear (dibba- sota)
3) Reminiscence of past births (pubbe nivasnussati)
4) Thought-reading (Paracitta vijanana)
5) various psychic powers (Iddhivida)
*It is also called super normal or supernatural powers.

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U Cittara

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မဆိုလည္းခက္ ဆိုလည္းခက္၏

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ဘီစီ (၆) ရာစု
သမီးနဲ႔သေဘာမတူႏိုင္တဲ႔ သူေ႒းႀကီးက ေကာင္ကေလးကုိ စာေရးေပးၿပီး တစ္ျခား႐ြာကို လႊတ္လိုက္တယ္။ စာက"ဒီစာ ယူလာတဲ႔ေကာင္ကေလးကို ေျဖာက္ဖ်က္ပစ္လိုက္ပါ" တဲ႔။
စာမဖတ္တတ္ေပမယ္႔ ဘီစီ (၆) ရာစုတုန္းကဆိုေတာ႔ ေကာင္ေလးက ႀကံႀကံဖန္ဖန္ အသက္ခ်မ္းသာရာ ရသြားသတဲ႔။


ေအဒီ (၂၁) ရာစု
ေကာင္ေလးက စာဖတ္တတ္ေနၿပီ၊ ဒါနဲ႔ သြားမေပးေတာ႔ဘူး။ ဒုတိယအႀကိမ္ ကံဆက္ေကာင္းဖို႔က မလြယ္လွဘူးလို႔လည္း ေတြးေနသတဲ႔။ ၿပီးေတာ႔ အခုကာလက ေအဒီ (၂၁) တဲ႔။
လူထုႀကီး စိတ္ဝင္စားေနတာက စာပဲျပင္ေရးမလား "ဒီစာ ယူလာတဲ႔ေကာင္ကေလးကို သမီးနဲ႔ ေပးစားလိုက္ပါ" ဆိုသလိုမ်ိဳးေပါ႔။

စာမျပင္ဘူးဆိုရင္ ဒီစာနဲ႔ပတ္သက္ၿပီး ေကာင္ေလးကေရာ ဘယ္လိုဆက္လက္ေဆာင္႐ြက္မလဲ .........

၂၁ ရာစုဇာတ္ထုပ္ဆိုေတာ႔ အလွည္႔အေျပာင္းက ပိုေခတ္မီလာတယ္။ ေစာင္႔ပဲ ၾကည့္ရေတာ႔မွာပဲ။

အင္း...

".................က်မ္းသစၥာကား မဆိုလည္းခက္ ဆိုလည္ခက္၏"

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ကမ္းလက္

Copyright © 2012 ကမ္းလက္. All rights reserved.

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