Friday, February 27, 2009

The Role Of A Meditation Teacher

- By Sayardaw U Jotika

Whether meditation, as I understand it, is not creating something (calm, concentration or insight, or what not). Rather it is seeing clearly whatever is happening in the moment in a very simple way. Aiming at, or creating calmness, or insight is trying to start from where we should be. So we always fall back to where we are because we did not start from where we are. Another way of saying it is: Meditation is complete internal communication, or life (problems) understood in depth is meditation.

So there should be no difference between untangling the content of one’s ‘stuff’, working with problems (neurotic, or what not), and meditation. It is all part of the same process.

For me, doing counselling and giving guidance in meditation are not much different. So a person who does not understand people but has a lot of book knowledge is not a meditation teacher (or counsellor) but is a scholar. A person who teaches and guides people according to a formula should not be a meditation teacher!

Most Westerners need a lot of help just untangling the content of their stuff. For this, a worldly teacher can be very helpful… I understood this point a long time ago, and I am getting deeper into this matter. Even when I was in the USA my way of working with people was first to understand their life, their stuff, their problems, and see where they are stuck. Helping them see their problems clearly. The whole point of meditation is just untangling — to untangle internal and external tangles.

So there can be no cut and dried formula for everybody. People are unique. So there should be flexibility. The Buddha himself gave different instructions for different people.

My understanding is that a meditation teacher must be very sensitive. He (or she) must understand himself very deeply. He must be aware of his own tangles; be very creative in dealing with people; understand every person in a deeper way; be gentle and patient in guiding; not be pushing or demanding to make progress which can cause a feeling of inadequacy and unhappiness. He must understand where his student is. You know, we must start from where we are, not from where we should be. So, a teacher must understand where a student is and give him/her guidance so that the student can start from where he/she is.

Meditation, as it’s been taught to and practised by many people, has its limits. That’s because they don’t understand it properly and they are trying to do it as if it is something apart from their life.

Real mindfulness meditation is all-inclusive. No part of our mental and physical life should be left out of our mindfulness. Every aspect of our life should be well understood.

Real practice is natural, moving, living, limitless, should be practised everywhere, every time. A specialised and fragmented approach is unacceptable for me. I am beginning to feel that a specialised, standardised approach is harmful (I have never been able to force, restrict myself to do that). For me meditation is not something special.


(The above texts are copied and quoted from the dhamma book, "Snow In The Summer" By Venerable Sayardaw U Jotika.)


ဆက္လက္ဖတ္ရႈရန္

Thursday, February 26, 2009

စိပ္ပုတီးမွတဆင့္....... (၁)

(ေအာက္တြင္ေဖာ္ျပမည့္ေဆာင္းပါးပါ အေၾကာင္းအရာမ်ားသည္ ဓမၼမိတ္ေဆြတစ္ဦးႏွင့္ ဗဟုသုတအလို ့ငွာ တရားေဆြးေႏြးရင္း သိရွိခဲ့ေသာအေၾကာင္းအရာမ်ားကို တဆင့္ျပန္လည္ေဖာ္ျပထားျခင္းျဖစ္ပါသည္။ ပါ၀င္ေသာအေၾကာင္းအရာမ်ားသည္ ဗုဒၶစာေပက်မ္းဂန္မ်ားႏွင့္ ကိုက္ညီမႈရွိခ်င္မွရွိမည္ျဖစ္ေၾကာင္းကို ၾကိဳတင္အသိေပးလိုပါသည္။ သို ့ေသာ္ ဖတ္ရႈသူမ်ားအတြက္ႏွင့္ စမ္းၾကည့္ခ်င္သူမ်ားအတြက္ အက်ိဳးယုတ္စရာ မျဖစ္နိဳင္ဟု ယံုၾကည္ယူဆမိပါသျဖင့္ ေရးသားေဖာ္ျပျခင္းျဖစ္ပါသည္။)

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ဗုဒၶဘာသာ၀င္ျမန္မာအမ်ားစုတို ့သည္ စိပ္ပုတီးစိတ္ျခင္းကို ဘာသာေရးက်င့္စဥ္တစ္ခု အေနျဖင့္လက္ခံက်င့္သံုးလာခဲ့ၾကသည္မွာ ရာစုႏွစ္ေပါင္းမ်ားစြာရွိခဲ့ျပီျဖစ္ပါသည္။ တခ်ိဳ ့ပုဂၢိဳလ္မ်ားကလည္း စိပ္ပုတီးကို ေထရ၀ါဒဘုရားေဟာႏွင့္ မညီဟု ယံုၾကည္ယူဆလ်က္ လက္မခံခဲ့ၾကပါ။ တခ်ိဳ ့ကေတာ့ ေလာကီစီးပြားႏွင့္ ဂမၻီရက်င့္စဥ္မ်ားႏွင့္ စပ္ဆက္ျပီး လက္ခံအသံုးျပဳေနၾကသည္မ်ားလည္းရွိေနပါသည္။

ဗုဒၶျမတ္စြာဘုရား၏အဆံုးအမ စစ္စစ္ကိုမွ လက္ခံက်င့္သံုးခ်င္ခဲ့ေသာ ကၽြန္ေတာ္သည္လည္း တစ္ခ်ိန္တုန္းက စိပ္ပုတီးကို ေရွာင္ဖယ္ဖယ္ေနမိခဲ့ဖူးပါသည္။ ေနာက္ပိုင္းမွာေတာ့ ဗုဒၶက ေကာင္းမႈမွန္သမွ်ကိုလုပ္ပါလို ့ဆံုးမခဲ့တာကိုသတိထားမိျပီး၊ စိပ္ပုတီးစိတ္ျခင္းဟာ ဘာမွမလုပ္ဘဲေန ေနတာထက္စာရင္ေတာ့ ကုသိုလ္စိတ္ျဖစ္ေနတာဘဲလို ့ေတြးမိျပီး အားတဲ့အခ်ိန္ေလးေတြမွာ တျခားေထြေထြထူးထူးမလုပ္ျဖစ္တဲ့ အခ်ိန္ေတြမွာ စိပ္ပုတီးႏွင့္ ဂုဏ္ေတာ္ပြားတာမ်ိဳးကို ျပန္လုပ္ျဖစ္ခဲ့ပါတယ္။

တစ္ရက္ေတာ့ ကၽြန္ေတာ္ႏွင့္ အလြန္ရင္းႏွီးတဲ့ ဓမၼမိတ္ေဆြ အစ္ကိုတစ္ဦးႏွင့္ စကားစပ္မိရင္း စိပ္ပုတီးအေၾကာင္းေဆြးေႏြးျဖစ္ပါတယ္။

ကၽြန္ေတာ္ -
အစ္ကို၊ လူေတာ္ေတာ္မ်ားမ်ား ပုတီးစိတ္ၾကတယ္ေနာ္၊ ပုတီးစိတ္တာ ဘာပဲျဖစ္ျဖစ္ စိတ္ေတာ့ျငိမ္တာဘဲ။
မိတ္ေဆြ - အင္း....ဘယ္လိုေျပာရမလဲညီေလးရ။ အတိုင္းအတာတစ္ခုအထိေတာ့ စိတ္ျငိမ္မႈရတာဟုတ္တယ္။ ဒါေပမဲ့ တကယ္က ပုတီးစိတ္ရင္ စိတ္ျငိမ္ဘို ့ဆိုတာ မလြယ္ဘူး။
ကၽြန္ေတာ္ - အစ္ကို ့စကားက တစ္မ်ိဳးၾကီးပါလား။ ေတာ္ေတာ္မ်ားမ်ားကက်ေတာ့ စိတ္ျငိမ္ေအာင္ဆိုျပီး ပုတီးကိုင္ၾကတာဘဲ။
မိတ္ေဆြ - သူတို ့ေတြ တကယ္သတိမထားမိလို ့ပါ။ ပုတီးစိတ္တာ သူ ့သဘာ၀အတိုင္းဆို စိတ္ကို ျငိမ္ေအာင္ထားလို ့မရဘူး။
ကၽြန္ေတာ္ - ရွင္းျပပါအံုး အစ္ကိုရ။ ဘာကိုဆိုလိုတာလဲ။
မိတ္ေဆြ - ပုတီးစိတ္တဲ့သူဟာ တစ္ခ်ိန္ထဲမွာ အလုပ္ (၃) လုပ္ကို တျပိဳင္တည္းလုပ္ရတယ္။ လက္ကလည္း လႈပ္ရတယ္၊ ပါးစပ္ကလည္း ရြတ္ရတယ္၊ စိတ္ထဲကလည္း ကိုယ္ရြတ္တဲ့ ဂါထာ (ဒါမွမဟုတ္) ဘုရားစာကို အာရံုျပဳေနရတယ္။ စိတ္ရဲ ့သေဘာက ညီေလးလည္း သိတဲ့အတိုင္း တစ္ခ်ိန္မွာ တစ္ခုတည္းဘဲသိလို ့ရတယ္။ ဒီေတာ့ ပုတီးစိတ္ေနတဲ့သူဟာ ဘယ္လို စိတ္ကို ျငိမ္ေအာင္လုပ္လို ့ရမလဲ။ သူ ့မွာ အလုပ္ေတြအမ်ားၾကီးကို တစ္ခ်ိန္မွာ တစ္ျပိဳင္တည္းလုပ္ေနရတာ။
ကၽြန္ေတာ္ - ဒါဆို အစ္ကိုဆိုလိုခ်င္တာက ပုတီးသမားဟာ စိတ္ကို အေပၚယံျငိမ္ေအာင္ေလာက္ဘဲ လုပ္လုိ ့ရမယ္။ တရားအားထုတ္တဲ့ ေယာဂီလို ဧကဂၢတာ က်တဲ့အဆင့္ထိ လုပ္ဖို ့မျဖစ္နိဳင္ဘူးလို ့ဆိုလိုတာလား။
မိတ္ေဆြ - ဒီလိုလည္း စကားကုန္ေျပာလို ့မရျပန္ဘူးညီေလးရ။ တခ်ိဳ ့လူေတြ အစ္ကို ေတြ ့ဖူးတာရွိတယ္။ ပုတီးစိတ္ရင္း စိတ္က သမာဓိတကယ္ရတဲ့အခ်ိန္မွာ ခုနကေျပာခဲ့တဲ့ အလုပ္ေတြထဲက တစ္ခုဘဲက်န္ခဲ့ျပီး က်န္တာေတြက သူ ့အလိုလို ရပ္သြားတတ္ၾကတာေတြၾကံဳဖူးတယ္။ ဥပမာကြာ- အရဟံဂုဏ္ေတာ္ပြားေနတဲ့သူဆိုပါေတာ့။ သူတကယ္ သမာဓိအားေကာင္းသြားျပီဆိုရင္ ျဖစ္နိဳင္ေခ်ရွိတာေတြက သူစိတ္ေနတဲ့ပုတီးေစ့ကို ဆက္မစိတ္နိဳင္ေတာ့ဘဲရပ္သြားမယ္၊ ျပီးေတာ့ပါးစပ္ကရြတ္ေနတာလည္းဘဲရပ္သြားမယ္၊ သူ ့စိတ္က အရဟံဂုဏ္ေတာ္ အေပၚမွာဘဲၾကည္ညိဳတဲ့စိတ္ တစ္ခုတည္း ျဖစ္ေနေတာ့မယ္။ အဲဒီလိုမွမဟုတ္ဘဲ ေနာက္တစ္မ်ိဳးျဖစ္နိဳင္တာက ပါးစပ္ကရြတ္ေနတာႏွင့္ စိတ္ထဲကဂုဏ္ေတာ္အာရံုျပဳေနတာရပ္သြားျပီး လက္ေခ်ာင္းေလးေတြက ပုတီးလံုးကိုစြဲခ်ေနတဲ့ဆီမွာဘဲ သူ ့စိတ္ကေရာက္သြားတာမ်ိဳးလည္းဘဲ ျဖစ္သြားနိဳင္တယ္။ စိတ္က အာရံုတစ္ခုကိုဘဲ ယူလိုက္ေတာ့တဲ့သေဘာေပါ့ကြာ။
ကၽြန္ေတာ္ - ေၾသာ္..ပုတီးစိတ္ရင္း ဒါမ်ိဳးေတြ ျဖစ္တတ္သလားဗ်။
မိတ္ေဆြ - ျဖစ္တတ္ၾကတယ္။ ဒါေၾကာင့္ တစ္ခ်ိဳ ့ေတြေျပာတာၾကားဖူးလိမ့္မယ္။ အိပ္လဲမငိုက္ စိတ္လဲမလြင့္ဘဲ ပုတီးစိတ္ရင္း ပုတီးလက္ကလြတ္က်သြားတယ္တို ့၊ ရြတ္ေနတဲ့စာသားေပ်ာက္သြားလို ့ဘယ္ကစရြတ္ရမွန္းမသိျဖစ္သြားတယ္တို ့ဆိုတာမ်ိဳးေပါ့။ တကယ္ကအဲဒီလို အေတြ ့အၾကံဳမ်ိဳးျဖစ္တဲ့အခ်ိန္မွာ ဓမၼဗဟုသုတေလးရွိရင္ သူတို ့အတြက္ေကာင္းမယ္။
ကၽြန္ေတာ္ - ဒါဆို အဲဒီလိုမ်ိဳးအေနအထားျဖစ္ရင္ ဘာဆက္လုပ္သင့္သလဲအစ္ကို။
မိတ္ေဆြ - အဲဒီအေျခအေနကေတာ့ ပုတီးစိတ္တဲ့သူအေနနဲ ့သမာဓိအေတာ္အသင့္ထူေထာင္မိျပီဆုိုတဲ့သေဘာကို ေျပာတာဘဲ။ အဲဒီေနာက္ပိုင္းကေတာ့ သူဘာဆက္လုပ္ခ်င္သလဲဆိုတာ ေပၚမွာမူတည္တယ္။ ေလာကီဘက္ဆက္လိုက္မလား။ ေလာကုတၱရာဘက္လိုက္မလား။ ဒါကေတာ့ သူ ့အားသန္ရာေပါ့။
ကၽြန္ေတာ္ - ေလာကုတၱရာဘက္က်ေတာ့ အဲဒီေနရာကေန ဘယ္လို ဆက္လိုက္ရလဲအစ္ကို။
မိတ္ေဆြ - ဒါကေတာ့ညီေလးရာ။ အစ္ကိုတို ့တရားအားထုတ္တဲ့ ေယာဂီေတြ ၀င္ေလထြက္ေလတို ့၊ ေဖာင္းတယ္ပိန္တယ္တို ့မွတ္လို ့ သမာဓိအေတာ္ေလးထူေထာင္ျပီးခ်ိန္ ၀ိပႆနာဘက္ကူးသလိုဘဲေပါ့။ ခႏၶာကိုယ္မွာျဖစ္ေပၚေနတဲ့ ထင္ရွားတဲ့အာရံုေတြကို ဆက္ျပီးမွတ္ရံုရွိေတာ့တာေပါ့။
ကၽြန္ေတာ္ - အား...သေဘာေပါက္ျပီ အစ္ကို။ ဒီလိုဆိုေတာ့လည္း စိပ္ပုတီးကလည္း ဘယ္ဆိုးလို ့လဲ။ အသံုးခ်တတ္ရင္ ခရီးေရာက္တာဘဲ။
မိတ္ေဆြ - ဟုတ္တာေပါ့ညီေလးရာ။ အမွန္က စိပ္ပုတီးကလည္းဘဲ ၀ိပႆနာတရားအားထုတ္မယ့္ သမာဓိထူေတာင္ခ်င္တဲ့သူေတြအတြက္ Tool တစ္ခုပါဘဲ။ သံုးတတ္ရင္ေပါ့။

(ပုတီးစိတ္နည္းတင္ေပးပါလို ့ ေတာင္းဆိုဖူးတဲ့ ကိုေဒါင္းမင္းအတြက္ ဒီပို ့စ္ေလးကို တင္ေပးလိုက္ပါတယ္။ ကိုေဒါင္းမင္းလိုခ်င္တဲ့ပံုစံႏွင့္ အံ၀င္ မ၀င္ေတာ့ မက်ိန္းေသပါဘူးဗ်ာ။ ကၽြန္ေတာ္လည္း သိထားတာေလးေတြထဲက ၾကိဳးစားျပီးေရးတင္ေပးလိုက္တာပါ။ )

ဆက္လက္ဖတ္ရႈရန္

Wednesday, February 25, 2009

မဂၤလသုတ္မွ မွတ္သားမိသမွ် (၃)

ေသာကကင္းေ၀း ေအးခ်မ္းေရး

ကိုယ္က်ိဳးသာ က်င့္သူ၊ သူတပါး အက်ိဳးသာ က်င့္သူ၊ သူက်ိဳး ကိုယ္က်ိဳးႏွစ္မ်ိဳးလံုးက်င့္သူ၊ ႏွစ္မ်ိဳးလံုးမက်င့္သူဟု ပုဂၢိဳလ္ေလးမ်ိဳးရွိရာ ကိုယ္က်ိဳးသာက်င့္သူမွာ ဥစၥာစသည္ ျပည့္စံုခ်င္ျပည့္စံုမည္ ျဖစ္ေသာ္လည္း စိတ္ခ်မ္းသာ ေပ်ာ္ရႊင္မႈကား အျပည့္အ၀ရလိမ့္မည္မဟုတ္။ သူက်ိဳးသာက်င့္သူ၌ မိမိအက်ိဳးအတြက္ ေသာကျဖစ္ရ တတ္ေသး၏။ ႏွစ္မ်ိဳးလံုးက်င့္သူမွာ ေသာကကင္းေ၀း ေအးခ်မ္းသသူတည္း။ ႏွစ္မ်ိဳးလံုးမက်င့္သူမွာ ေလာက၌ ဆံုးရႈံးေသာသူတစ္ေယာက္ျဖစ္၏။ အမ်ားအက်ိဳးအစဥ္ေဆာင္သူမွာ အမ်ား၏ခ်စ္ခင္ေလးစား အေရးထားျခင္း ခံရသည့္အျပင္ မိမိ၏ထိုေကာင္းမႈမ်ားကို ျမင္ရေတြ ့ရတိုင္း စိတ္ၾကည္နႈး၍ ရႊင္ျမဴးခ်မ္းသာကာ ေပ်ာ္လ်က္ရွိ၏။ ေဘးကင္း ရန္ကင္း စိတ္ခ်မ္းသာျခင္းျဖင့္ အစဥ္အျမတ္ထြက္လ်က္ရွိ၏။ တရပ္တရြာ တျမိဳ ့လံုး ထိုလူမ်ိဳးေတြမ်ား လ်င္ ထုိအရပ္မွာ အစဥ္သာယာ ေအးခ်မ္းရႊင္လန္း ေပ်ာ္ေမြ ့ဖြယ္ရာသာျဖစ္၏။ ထိုအရပ္မ်ိဳး၌ လူ-လူခ်င္း ေမတၱာျဖင့္ ဖြဲ ့လ်က္ရွိရာ ကြဲျပားမႈမရွိ၊ တသားတည္း ညီညြတ္စည္းလံုးလ်က္သာ ရွိမည္ျဖစ္၍ အန၀ဇၨကမၼမွာ ရပ္ရြာစည္ပင္သာယာေရး၊ လူလူခ်င္း စည္းလံုးညီညြတ္ေရး၊ ကုသိုလ္အျမဲျဖစ္ေရးအတြက္ ေလးေလးနက္နက္ လိုက္နာသင့္ေသာ ကုသိုလ္မႈ ျဖစ္ေပသည္။

(သေျပကန္ဆရာေတာ္ဘုရားၾကီး၏ ပရိတ္ၾကီးနိႆယသစ္ စာမ်က္ႏွာ ၁၄၀-၁၄၁ မွ ကူးယူေဖာ္ျပပါသည္။)

ဆက္လက္ဖတ္ရႈရန္

Tuesday, February 24, 2009

ႏွစ္သက္မိေသာ ဇင္ ပံုျပင္မ်ား (၄)

Transient


A famous spiritual teacher came to the front door of the King's palace. None of the guards tried to stop him as he entered and made his way to where the King himself was sitting on his throne.

"What do you want?" asked the King, immediately recognizing the visitor.

"I would like a place to sleep in this inn," replied the teacher.

"But this is not an inn," said the King, "It is my palace."

"May I ask who owned this palace before you?"

"My father. He is dead."

"And who owned it before him?"

"My grandfather. He too is dead."

"And this place where people live for a short time and then move on - did I hear you say that it is NOT an inn?"


ဆက္လက္ဖတ္ရႈရန္

မီးေဘးကင္း ပရိတ္တရားေတာ္

ေတာင္တန္းသာသနာျပဳဆရာေတာ္ၾကီး
ဦးဥတၱမသာရ

မီးေဘးကင္းေစရန္ ရည္ရြယ္၍ ေဟာၾကားေတာ္မူေသာ
ပရိတ္တရားေတာ္



(ဤတရားေတာ္အား ကိုေဒါင္းမင္းထံမွတဆင့္ရရွိ၍ ျပန္လည္လွဴဒါန္းမွ်ေ၀ပါသည္ ။ တရားေတာ္ကို မွ်ေ၀ေပးေသာ ကိုေဒါင္းမင္းအား ေက်းဇူးအထူးတင္ရွိပါတယ္ ခင္ဗ်ား။ )

(တျခားေသာ ဆရာေတာ္ဘုရားမ်ား၏ ပရိတ္တရားေတာ္မ်ားကိုလည္း ဤဘေလာ့ဂ္၏ http://vimuttisukha.blogspot.com/2008/08/collection-of-paritta.html

ေနရာတြင္ သြားေရာက္ နာယူပူေဇာ္နိဳင္ပါသည္ ခင္ဗ်ား။ )
ဆက္လက္ဖတ္ရႈရန္

Monday, February 23, 2009

မဂၤလသုတ္မွ မွတ္သားမိသမွ် (၂)

ဒါန၏ လက္ငင္းအက်ိဳး

ပဥၥဂုၤတၱရ(၃၃)၌ သီဟစစ္သူၾကီးက “ဒါန၏ မ်က္ေမွာက္ဘ၀၌ပင္ ရမည့္ကိုယ္ေတြ ့အက်ိဳးကို ညႊန္ျပနိဳင္ပါသလား” ဟုေလွ်ာက္ရာ ညႊန္ျပနိဳင္ေၾကာင္း မိန္ ့ေတာ္မူ၍ အက်ိဳးငါးပါး ေဟာၾကားေတာ္မူခဲ့သည္။ ထိုအက်ိဳးမ်ားကား-
(၁) လူအမ်ားခ်စ္ျမတ္နိဳးခံရျခင္း။ တိရစၦာန္မ်ားပင္ ေပးသူကိုခ်စ္ခင္ၾက၏။ ဤအက်ိဳးမွာ အက်ိဳးလိုလားေမတၱာထားျခင္းျဖင့္ ရအပ္ေသာအက်ိဳးပင္။
(၂) သူေတာ္ေကာင္းမ်ား အလွဴရွင္ထံ ခ်ဥ္းကပ္လာျခင္း။ မလွဴသူ ့ထံ မည္သူမွ်မလာလိုၾက၊ သူေတာ္ေကာင္းမ်ား လာျခင္းလာလွ်င္ အလွဴရွင္ထံသာ ေရာက္လာျမဲတည္း။ သူေတာ္ေကာင္းမ်ား ေရာက္လာျခင္းျဖင့္ ကုသိုလ္ျဖစ္ျခင္း၊ အဖိုးတန္တရားလက္ေဆာင္မ်ား ရျခင္းျဖင့္ အက်ိဳးမ်ားလွေပသည္။
(၃) ေကာင္းသတင္းေက်ာ္ေဇာျခင္း။ သူမ်ားေကာင္းစားေအာင္ အက်ိဳးေဆာင္သူမွာ မိမိက ဂုဏ္လုပ္ဖြယ္ ပကာသနျပဳဖြယ္မလိုပါ။ အမ်ားကပင္ ေဖာ္ထုတ္ဂုဏ္တင္လ်က္ ရွိၾက၍ အစဥ္သတင္းေမႊးလ်က္ ရွိရသည္။
(၄) မည္သည့္ပရိသတ္ထဲသို ့မဆို ရဲရဲ၀ံ့၀ံ့ ၀င္ေရာက္နိဳင္ျခင္း။ မေကာင္းမႈျပဳထားသူမွာ မိမိအျပစ္ေတြး၍ ရြံ ့တတ္လန္ ့တတ္ေသာ္လည္း သူတပါးအခ်ီးမြမ္း အခ်စ္အခင္ ခံေနရေသာ ေကာင္းမႈရွင္မွာ ေတြး၍ရြံ ့စရာ လန္ ့စရာ မျမင္သျဖင့္ အစဥ္ရဲ၀ံ့လ်က္ ရွိေလသည္။
ဤအက်ိဳးေလးပါးကား မ်က္ေမွာက္အက်ိဳးမ်ားတည္း။
(၅) ေသေသာ္ နတ္ျပည္ေရာက္ရျခင္းတို ့တည္း။

“အမ်ားခ်စ္အပ္၊ သူျမတ္တို ့ခ်ဥ္း၊ ေကာင္းသတင္းၾကြယ္၊ ပြဲလယ္၀င္ရဲ၊ ခႏၶာစဲေသာ္၊ ေရာက္ျမဲနတ္ထံ၊ ဤငါးတန္၊ ရရန္လွဴက်ိဳးေတြ။”

ဒါနသံသရာ ရွည္သေလာ။ ။
အခ်ိဳ ့ကဒါနကို သံသရာရွည္ေစတတ္ေသာ တရားဟု ေၾကာက္လန္ ့ဖြယ္ အျဖစ္ဆိုၾက၏။ သံသရာ၀ဋ္မွ ကၽြတ္လြတ္ရန္ လိုလားၾကေသာ အေလာင္းေတာ္မ်ား ဒါနကို လိုလုိလားလား ျပဳခဲ့ၾကသည္မွာ သံသရာမွလြတ္ေၾကာင္း ျဖစ္ေသာေၾကာင့္သာျဖစ္သည္။ တဏွာသည္သာ သံသရာရွည္ေၾကာင္းျဖစ္၏။ နည္းမွန္လမ္းမွန္ျပဳေသာ ဒါနမွာ တဏွာကို ပယ္နိဳင္ေၾကာင္းျဖစ္၏။ အေလာင္းေတာ္မ်ားမွာ ခုဘ၀ ေနာင္ဘ၀ သာယာေရးအတြက္ မိမိဖို ့ရာ ဘာတစ္ခုမွ မေတာင့္တၾက။ သတၱ၀ါမ်ား ေကာင္းစားေစလို ခ်မ္းသာေစလိုေသာ ေစတနာသာ ထား၍ ေပးကမ္းၾက၏။ ဤဒါနမ်ိဳးကို ပါရမီေျမာက္ဒါနဟုဆို၏။ အကယ္၍ ေတာင့္တလိုလ်င္လည္း သံသရာ၀ဋ္မွ လြတ္ေရးသာ ေတာင့္တသင့္၏။ သံသရာ၀ဋ္မွ လြတ္ရန္ ေတာင့္တျခင္းမွာ တဏွာမျဖစ္ေပ။ ထိုဒါနမ်ိဳးကို ၀ိ၀ဋၬနိႆိတ ဒါနဆို၏။ တဏွာဆႏၵမကင္းေသာ ၀ဋၬနိႆိတ ဒါနမ်ိဳးမွာ သံသရာလည္ေၾကာင္းျဖစ္ေသာ္လည္း တဏွာမပါေသာ ၀ိ၀ဋၬနိႆိတမွာ သံသရာမွ ျမန္စြာလြတ္ေၾကာင္းပင္ျဖစ္သည္။

မေၾကာက္ထိုက္။ ။ ဒါနရွင္မွာ ေပးလွဴခိုက္ ေမတၱာ၊ ဂရုဏာ၊ မုဒိတာမ်ား ျဖစ္ပြားလ်က္ရွိရာ အလွဴခံတို ့ ခံယူသံုးေဆာင္သည္ကို အားရၾကည္ႏူး ရႊင္ျမဴး၀မ္းသာ စိတ္ခ်မ္းသာလ်က္ ရွိေန၏။ ေနာင္အခါ ေတြးမိတိုင္းလည္း ၀မ္းသာၾကည္ႏူး ရႊင္ျမဴးလ်က္ရွိ၏။ ဤသည္တို ့မွာ လက္ေတြ ့ခံစားရေသာ ဒါနအက်ိဳးတရားမ်ားပင္။ သူတစ္ပါးအေပၚ ေမတၱာ၊ ဂရုဏာ၊ မုဒိတာပြားလ်က္ရွိေသာေၾကာင့္လည္း မာန၊ ေဒါသ၊ ေလာဘ၊ ဣႆာ၊ မစၦရိယစေသာ တရားဆိုးမ်ား ကင္းရွင္းလ်က္ရွိရာ ထိုတရားမ်ား ပါးေၾကာင္းျဖစ္ေသာ ဒါနကို မလိုက္နာ၊ မျပဳက်င့္ထိုက္ပဲ ရွိပါမည္ေလာ။ ဒါနကို ေၾကာက္သူမွာ ဥသွ်စ္သီးေၾကြက်သည္ကို ေျမျပိဳျပီအထင္ျဖင့္ ေၾကာက္ေျပးေသာ ယုန္မိုက္ပမာ မေၾကာက္ထိုက္သည္ကို ေၾကာက္ျခင္းသာ။

ဆံုးရႈံးမႈ။ ။ အခ်ိဳ ့မယံု၍ မိမိမူကား သံုးစား၏။ ထိုသူမ်ိဳးကား ဘ၀ေနာင္ေရးအတြက္ ရံွဴးသူျဖစ္ေသာ္လည္း ဤဘ၀မရံွဴး၍ ေတာ္ေသး၏။ တခ်ိဳ ့မူ လွဴလည္း မလွဴ၊ စားလည္း မစားရက္။ ထိုသူမ်ိဳးမွာ သာ၍ ဆံုးရံွဴးေသာသူတည္း။ ထိုသူမ်ိဳးကို ပန္းထိမ္သမားတို ့၏ ဖားဖိုကဲ့သို ့ အသက္ရွဴလ်က္ အသက္မရွင္သူ (ေသသူ) ဟု ပညာရွိတို ့ ဆိုၾကသည္။

(သေျပကန္ဆရာေတာ္ဘုရားၾကီး၏ ပရိတ္ၾကီးနိႆယသစ္ စာမ်က္ႏွာ ၁၂၈-၁၃၀ မွ ကူးယူေဖာ္ျပပါသည္။)
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Saturday, February 21, 2009

ေဗာဇၥ်င္ (၇)ပါး တရားေတာ္

မဟာေဗာဓိျမိဳင္ဆရာေတာ္ ၀န၀ါသီ အရွင္ေဉယ်ဓမၼသာမိေထရ္

ေဟာၾကားေတာ္မူအပ္ေသာ

ေဗာဇၥ်င္ (၇)ပါး တရားေတာ္




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Thursday, February 19, 2009

မွန္ေထာင္တရားေတာ္

မိုးကုတ္ဆရာေတာ္ဘုရားၾကီး
ေဟာၾကားေတာ္မူအပ္ေသာ
“မွန္ေထာင္တရားေတာ္”



ဆက္လက္ဖတ္ရႈရန္

မဂၤလသုတ္မွ မွတ္သားမိသမွ် (၁)

သုခ (၄) မ်ိဳး

(၁) အတၳိသုခ - ငါ့မွာရွိသည္ဟု ေတြးမိေသာအခါျဖစ္ေသာ ခ်မ္းသာ။ အလုပ္ၾကိဳးစားျခင္းျဖင့္ ပစၥည္းေတြရလာ ေသာအခါ ငါ့မွာပစၥည္းရွိသည္ဟု ေတြးမိတိုင္းျဖစ္ေသာ စိတ္ခ်မ္းသာမႈ ၀မ္းသာအားရမႈတည္း။

(၂) ေဘာဂသုခ - သံုးေဆာင္ခံစားျခင္းေၾကာင့္ျဖစ္ေသာ ခ်မ္းသာ။ အလုပ္ၾကိဳးစားျခင္းျဖင့္ ရလာေသာ ပစၥည္းဥစၥာေတြကို သံုးေဆာင္ခံစားရေသာအခါ ျဖစ္ေသာခ်မ္းသာမႈ ၀မ္းေျမာက္မႈတည္း။

(၃) အာနဏ်သုခ - ေၾကြးမရွိေသာေၾကာင့္ ျဖစ္ေသာ ခ်မ္းသာ။ ေၾကြးတင္ေနေသာသူမွာ ထိုေၾကြးအတြက္ အျမဲပူပန္ရျခင္း၊ ေၾကြးမဆပ္နိဳင္ေသာအခါ စိတ္ဆင္းရဲရျခင္း၊ ေၾကြးရွင္တို ့အၾကိမ္းအေမာင္းခံရျခင္း၊ တရားစြဲခံရျခင္းစသည္ျဖင့္ ဒုကၡမ်ားလွ၏။ အလုပ္ၾကိဳးစား၍ ပစၥည္းျပည့္စံုလာသူမွာ ထိုေၾကြးဒုကၡမရွိ၍ မိမိ၏ေၾကြးျမီကင္းရွင္းျပည့္စံုျခင္းကို ေတြးမိတိုင္း ပီတိေသာမနႆျဖစ္ရေသာ စိတ္ခ်မ္းသာမႈပင္တည္း။

(၄) အန၀ဇၨသုခ - အျပစ္မရွိျခင္းေၾကာင့္ ျဖစ္ေသာခ်မ္းသာ။ မိမိ၌ အျပစ္မရွိေသာ ကိုယ္၊ ႏႈတ္၊ စိတ္ထား သံုးပါးျပည့္စံုသည္ကို ေတြးမိေသာအခါ ျဖစ္ေသာ စိတ္ခ်မ္းသာမႈတည္း။

အားလံုးေသာခ်မ္းသာမ်ားမွာ တရားသျဖင့္ရလာေသာ ပစၥည္းမ်ားေၾကာင့္ ျဖစ္ရေသာခ်မ္းသာမ်ားတည္း။ မတရားစီးပြားရွာသူမွာ မိမိ၏မတရားမႈကို အာရံုျပဳမိေသာအခါ စိတ္ဆင္းရဲတတ္ရာ အဘယ္မွာ စိတ္ခ်မ္းသာမႈ အျပည့္အစံုရပါအံနည္း။

(သေျပကန္ဆရာေတာ္ဘုရားၾကီး၏ ပရိတ္ၾကီးနိႆယသစ္ စာမ်က္ႏွာ ၁၂၂-၁၂၃ မွ ကူးယူေဖာ္ျပပါသည္။)

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Tuesday, February 17, 2009

What The Buddha Taught

What The Buddha Taught
By
Dr. Walpola Sri Rahula Maha Thera


(Translated Into Myanmar Language By U Ko Lay)









(အင္တာနက္စာမ်က္ႏွာေတာ္ေတာ္မ်ားမ်ားမွာ ဒီစာအုပ္ေလးကို ေတြ ့နိုင္ပါတယ္။ ကၽြန္ေတာ္လည္း ဒီစာမ်က္ႏွာမွာ Record တစ္ခုအေနႏွင့္ က်န္ခဲ့ေအာင္ ဓမၼဒါန ထပ္ျပဳလိုက္ပါတယ္ခင္ဗ်ား။)
ဆက္လက္ဖတ္ရႈရန္

Monday, February 16, 2009

ႏွစ္သက္မိေသာ ဇင္ ပံုျပင္မ်ား (၃)

May Be

There is a Taoist story of an old farmer who had worked his crops for many years. One day his horse ran away. Upon hearing the news, his neighbors came to visit. "Such bad luck," they said sympathetically. "May be," the farmer replied. The next morning the horse returned, bringing with it three other wild horses. "How wonderful," the neighbors exclaimed. "May be," replied the old man. The following day, his son tried to ride one of the untamed horses, was thrown, and broke his leg. The neighbors again came to offer their sympathy on his misfortune. "May be," answered the farmer. The day after, military officials came to the village to draft young men into the army. Seeing that the son's leg was broken, they passed him by. The neighbors congratulated the farmer on how well things had turned out. "May be." said the farmer.

(ဒီပံုျပင္ႏွင့္ ထပ္တူက်တဲ့ ပံုျပင္မ်ိဳး ကၽြန္ေတာ္တို ့ျမန္မာလူမႈပတ္၀န္းက်င္မွာ ေျပာေလ့ေျပာထရွိၾကပါတယ္။ စာဖတ္သူမ်ားလည္း သိၾကလိမ့္မယ္လို ့ထင္ပါတယ္ခင္ဗ်ား။)
ဆက္လက္ဖတ္ရႈရန္

Friday, February 13, 2009

Brahma Vihara Bhavana

How To Practise The Development Of The Sublime States
(Brahma-Vihara Bhavana)

By
Sayar U Chit Tin
(IMC)


There are four sterling virtues which are collectively termed in Pali
as Brahma-Vihara: Sublime States, Modes of Sublime Conduct or Divine
Abodes. They are also called the four Boundless States, Illimitable
(Appamanna):

I) _Loving-kindness_: Metta, the first Sublime State;

II) _Compassion_: Karuna, the second virtue that is sublime for man;

III) _Sympathetic or Appreciative Joy_: Mudita, the third sublime
virtue;

IV) _Equanimity_: Upekkha, the fourth sublime virtue, the most
difficult and the most essential.

The development of these Sublime States (Brahmavihara-bhavana) generally
found in the Sutta is as follows: "There, O monks, the monk with a mind
full of Loving-kindness pervading first one direction, then a second, then
a third one, then the fourth one, just so above, below and all around; and
everywhere identifying himself with all, he is pervading the whole world
with mind full of loving-kindness, with mind wide, developed unbounded,
free from hate and illwill." Hereafter follows the same theme with
Compassion, Sympathetic Joy, and Equanimity.

How To Practise Metta-Bhavana

It is recommended in the Visuddhimagga, the Path of Purification,
that one should go to some quiet place where one could sit in a
comfortable position. Then one should consider the dangers in hate first
and the benefits offered by forbearance. The purpose of this meditation is
to displace hate by forbearance. Then again one cannot avoid dangers one
has not come to see or cultivate benefits one does not yet know.

There are also certain types of individuals towards whom one should
not develop loving-kindness in the first stages. To regard a disliked
person as dear to one is fatiguing, to regard a dearly-loved one with
neutrality is difficult, and if the slightest mischance befalls the
friend, one feels like weeping. When an enemy is recalled anger springs
up, and to put a neutral person in a respected one's or a dear one's place
is fatiguing. Then if it is directed towards the opposite sex one may
arouse lust. Again one should not develop loving-kindness towards a dead
person for one will neither reach absorption nor access, that is to say,
his loving-kindness will make no headway at all. Now at the start it
should be developed only towards oneself, repeatedly saying: 'May I be
happy and free from suffering'; 'May I keep myself free from enmity,
trouble and live happily.'

Cultivating the thought: 'May I be happy' with oneself as example,
then one begins to be interested in the welfare and happiness of others,
and also to feel in some sense their happiness as if it were one's own:
'Just as I want to live happily and not die, so do others.' So in this way
one should first become familiar with pervading oneself with loving-
kindness to serve as an example. Next, one should choose someone who is
liked, admired and much respected; with the thought: 'May he be happy' and
remembering his virtues.

When in this way one becomes familiar, one can begin to practise
loving-kindness towards a dear one, then towards a neutral person as very
dear, and then towards a foe as neutral.

Care should be taken when dealing with an enemy for anger can arise,
and all means must be tried in order to get rid of it. When this is
successful, one will be able to regard a foe without resentment and with
loving-kindness in the very same way as one does the admired person, the
dearly loved one, and the neutral person.

Loving-kindness can now be effectively maintained in being towards
all beings or to certain groups at a time, or in one direction at a time
towards all beings, or to certain groups in succession.

When one can maintain this loving-kindness, made much of it, use it
as a vehicle, use it for a foundation, be established in it, keep it
consolidated and properly managed, one can expect 11 blessings: 'A man
sleeps in peace and comfort, he walks in peace and comfort, he dreams no
evil dreams, he is dear to human beings, he is dear to non-human beings,
the gods guard him, no fire or poison or weapon harms him, his mind can be
quickly concentrated, the expression of his face is serene, he dies
without falling into confusion, and even if he fails to penetrate any
further he will pass on to the world of High Divinity, to the Brahma
World.'

This is from the Anguttara Nikaya Ekadassa Nipata, Metta Sutta
(Gradual Sayings).


Karuna Bhavana: Development of Compassion

For the development of compassion one should begin with the task by
reviewing the danger of not having compassion and the advantage of
possessing it. Like Metta (loving-kindness) Karuna (compassion) should not
be directed at first towards a person who is neutral, antipathetic or
hostile, towards a member of the opposite sex or someone who is dead. It
is stated in the Vibhanga, "How does one dwell pervading one direction
with his heart endued with compassion? Just as one would feel compassion
on seeing an unlucky, unfortunate person, so one pervades all beings with
compassion."

Right at the start, the meditation of compassion should be developed
on seeing a wretched person, unlucky, unfortunate, in every way a fit
object for compassion, unsightly, reduced to utter misery, compassion
should be felt for this person in this way: 'This person has indeed been
reduced to misery; if only he could be freed from this suffering.' If one
cannot encounter such a wretched person, then one can arouse compassion
for an evil doer: "Suppose a criminal is under orders of execution by the
ruler, the executors bund him and lead him off to the place of execution,
flogging him a hundred times. Then the passers-by give him things to eat
and he goes along eating and enjoying these things, still no one will
think that he is really happy. Everyone will feel compassion for him,
thinking: 'This wretched person is going to die soon; every step leads him
nearer to the presence of death.'" So in this way one should arouse
compassion for an evil doer.

After arousing compassion for an unfortunate, wretched and unlucky
person in that way, one should next arouse compassion for a dear one, then
a neutral person and next a hostile person, in the same way. Care should
be taken with regard to an enemy and if resentment arises one must try by
all means to get rid of it in the same way used with loving-kindness.

At one time the Buddha set a very noble example by attending on the
sick Himself and also exhorting His disciples with these words:

"He who ministers unto the sick ministers unto me."

The Buddha showed great compassion towards the courtesan Ambapali,
and also towards Angulimala, the murderer, both were converted and
underwent a complete reformation in character.


Mudita Bhavana: Development Of Sympathetic Or Appreciative Joy


The development of Sympathetic or Appreciative Joy or Gladness should
start with the very dear companion -- one who in the Commentaries is
called a 'boon companion'; for he is always glad; he laughs first and
speaks afterwards. In the Vibhanga it is referred to in this way: 'How
does a meditator dwell pervading one direction with his heart endued with
sympathetic gladness? Just as one would be glad on seeing a very dear and
beloved person, so one pervades all beings with sypathetic gladness.'

Even if someone who is dear to us is unlucky and unfortunate now
Sympathetic gladness can still be aroused by remembering his happiness of
the past in this way: 'In the past he possessed great wealth and a great
following and he was always happy.' Again gladness or appreciative joy can
be aroused by apprehending the future glad aspect in the dear person in
this way: 'In the future this dear person will again enjoy similar success
with gold and silver going about in gold palanquins with great followers
and so on.'

After having aroused altruistic joy and gladness with respect to the
dear one one can then direct it successively towards a neutral one and
then towards a foe. But if one arouses resentment when dealing with a foe,
one should make it subside in the same way as described under loving-
kindness. Mudita is not mere gladness but sympathetic joy which tends to
destroy jealousy, its direct enemy. It embraces all prosperous persons and
is the congratulary attitude of a person, and the tendency is to eliminate
any dislike towards successful persons.


Upekkha: Development Of Equanimity

The development of equanimity is the most difficult and the most
essential of the four sublime states. In the Buddhist Dictionary
Nyanatiloka says, "//equanimity//, also called tatra-majjhattata, is an
ethical quality belonging to the sankhara group (khandha) and should
therefore not be confused with //indifferent feeling// (adukkhamasukha
vedana) which is sometimes also called Upekkha (vedana)." It is one of the
four Sublime Abodes and one of the Factors of Enlightenment. It means
//impartially// or //rightly//, one may discern rightly, viweing justly,
or looking impartially, that is to say, without attachment or aversion,
and without favour or disfavour, in the sense of indifference or neutral
feeling.

Ven. Narada Thera said, "Equanimity is essential, especially for
laymen who have to live in an ill-balanced world amidst fluctuating
circumstances. Slights and insults are the common lot of mankind. The
world is so constituted that the good and the virtuous are very often
subject to unjust criticism and attack. It is heroic to maintain a
balanced mind in such circumstances.

Loss and gain, fame and infamy, praise and blame, pain and happiness
are eight worldly conditions that affect all humanity."

To develop Equanimity one should look on with equanimity at a person
who is normally neutral. Then towards a dear one, a hostile person and the
rest. In the Vibhanga this is said: 'How does a meditator dwell pervading
one direction with his heart endued with equanimity? Just as he would feel
equanimity on seeing a person who was neither beloved nor unloved, so he
pervades all beings with equanimity.'

Through the neutral person one should break down the barriers in each
case between the three individuals, namely: the dear one, the boon
companion, the hostile one, and himself. How to break down the barriers?

Suppose a man is staying together in an abode with a dear, a neutral,
and a hostile person; and robbers come to him and ask for a person because
they wish to cut his throat and use the blood as an offering. If he points
to one of the three, he has not broken down the barriers. Or if he offers
himself too he has not broken down the barriers either. Why?

Because he seeks the harm of himself and seeks the welfare of others.
Only when he does not see a single person among them to be given and he
directs his mind impartially towards himself and towards others has he
broken down the barriers.

In the development of the four Sublime States, Brahma-vihara Bhavana,
one should practise each of these virtues over and over again so that one
accomplishes mental impartiality towards the four persons, namely,
oneself, the dear person, the neutral one and the hostile person.

The Visuddhimagga says, 'Thus the sign and access are obtained by
this person simultaneously with the breaking down of the barriers. But
when breaking down of the barriers has been effected, he reaches
absorption...'

Metta (Loving-kindness) embraces all sentient beings, Karuna
(Compassion) embraces unfortunate beings, Mudita (Gladness) embraces the
happy and prosperous, and Upekkha (Equanimity) embraces the good and the
bad, the loved and the unloved, the pleasant and the unpleasant.

May all beings be happy and liberated!





ဆက္လက္ဖတ္ရႈရန္

BE YE AN ISLAND UNTO YOURSELVES

BE YE AN ISLAND UNTO YOURSELVES

Therefore, Ananda, be ye an island unto yourselves, a refuge
unto yourselves, seeking no external refuge; with the
Teaching as your island, the Teaching your refuge, seeking
no other refuge.

--- Maha Parinibbana Sutta


ဆက္လက္ဖတ္ရႈရန္

Wednesday, February 11, 2009

Buddhism In Modern Life

Buddhism In Modern Life
By
Dr. K Sri Dhammananda

ဗုဒၶဘာသာႏွင့္ ေခတ္သစ္ဘ၀
ေဒါက္တာမင္းတင္မြန္



To Read The E-Book


ဆက္လက္ဖတ္ရႈရန္

Tuesday, February 10, 2009

Buddhist Songs For Children

ဗုဒၶဘာသာ၀င္ ကေလးမ်ားအတြက္ ဓမၼသီခ်င္းမ်ား


ကၽြန္ေတာ္ ဒီသီခ်င္းေလးေတြကို နားေထာင္ျဖစ္ေတာ့ ျမန္မာျပည္က ဗုဒၶဘာသာ၀င္ ညီငယ္၊ ညီမငယ္၊ တူ၊ တူမငယ္မ်ားကို သတိရမိပါတယ္။ သူတို ့ေတြအတြက္လည္း ဗမာမႈျပဳထားတဲ့ ဓမၼသီခ်င္းေလးေတြကို တတ္ကၽြမ္းတဲ့ အႏုပညာရွင္မ်ားက စီစဥ္ေဆာင္ရြက္ေပးၾကရင္ သိပ္ေကာင္းမွာဘဲလို ့ေတြးမိပါတယ္။

၁။ Track (1)

Birth Of The Buddha

In the ancient land

A child is born

Once in a time so long

And the gods and men

So they said

Homage to the Lord

Namo Tassa Bhagavato Arahato Samma-sambuddhassa

၂။ Track (2)

To Love Is To Care And Be Kind

Be kind to all your friends and family

Be kind to cats and butterflies and trees

Don't hurt the fishes swimming in the sea

Here is what Buddha says to me

To love is to care for all lovings around us

To love is to be kind to all beings around us

၃။ Track (3)

Don't Be Angry

If you're angry

You'll make yourself

An urgly little child, urgly little child

Put on a smile

And cheer up

Make your daddy and mummy proud

La la la la la la la la

Anger scares your friends away

La la la la la la la la

So smile and brighten up your day

၄။ Track (4)

Compassion

Praise the Lord, Lord Buddha

Embrace the world

With compassion

Praise the Lord, Lord Buddha

Mahakaruniko Natho

Hitaya Sabbapaninam

၅။ Track (5)

It's Great To Give

It's great to give, it's a blessing to be able to give

It's better for you to give than to always receive

Just like the Buddha, He perfected the act of giving

I wish one day too, I'll be like him

၆။ Track (6)

He's Here For You And Me

If you have a problem

Don't worry, hand it over to the Buddha

Just listen to Him and you will see the light

To all the darkness and miseries

Gautama Buddha, He's here for you and me

By your side

Day and night

Rain or shine

Gautama Buddha, He's here for you and me

Welcome him to our hearts till eternity

Gautama Buddha, He's here

၇။ Track (7)

Pass It On

There is a gift from Lord Buddha

I like to share with my family

Share it with my friends

And take it round the world

And share it with all beings

Pass it on, pass it on

Let the Buddha's wisdom stay on

Pass it on, pass it on

Let the Buddha's love spread on

Pass it on, pass it on

Let the Buddha's compassion flow on

Pass it on, pass it on

Let the Buddha's teaching go on and on


ဆက္လက္ဖတ္ရႈရန္

Monday, February 9, 2009

ႏွစ္သက္မိေသာ ဇင္ ပံုျပင္မ်ား (၂)

Empty Your Cup

A university professor went to visit a famous Zen master. While the master quietly served tea, the professor talked about Zen. The master poured the visitor's cup to the brim, and then kept pouring. The professor watched the overflowing cup until he could no longer restrain himself. "It's overfull! No more will go in!" the professor blurted. "You are like this cup," the master replied, "How can I show you Zen unless you first empty your cup."

(ကၽြန္ေတာ္အပါအ၀င္ တခ်ိဳ ့လူေတြဟာ ဒီ ပါေမာကၡလိုမ်ိဳး တခါတေလမွာ ျဖစ္သြားတာ သတိထားမိပါတယ္။ ေခါင္းထဲမွာ ကိုယ့္ကိုယ္ပိုင္အယူအဆေတြႏွင့္ ျပည့္ႏွက္ေနတတ္လို ့ တျခားအယူအဆအသစ္တစ္ခုကို ထပ္ထည့္ဖို ့မွာ မလြယ္ေတာ့ဘူးျဖစ္ေနရပါတယ္။ စာဖတ္သူေတြေကာ ဘယ္လိုလဲ...)


ဆက္လက္ဖတ္ရႈရန္

Friday, February 6, 2009

ပထမေရႊက်င္ဆရာေတာ္ဘုရားၾကီး၏ ၾသ၀ါဒေတာ္မ်ား

ပထမေရႊက်င္ဆရာေတာ္ဘုရားၾကီး၏ ၾသ၀ါဒေတာ္မ်ား
Admonition By First Shwe Kyin Sayardaw

  • လူေကာင္းသည္ အရူးႏွင့္ျပိဳင္၍ အ၀တ္မလစ္ေကာင္း။
  • A good man should not remain naked as a mad man does.

  • သူေတာ္ေကာင္းသည္ မသူေတာ္ႏွင့္ျပိဳင္၍ ေဒါသမျဖစ္ေကာင္း။
  • A gentleman should not show anger as a mad man does.

  • က်င္ၾကီးသည္ ေႏြးသည္ျဖစ္ေစ၊ ေအးသည္ျဖစ္ေစ၊ ရြံဖြယ္သာတည္း။
  • Stool is loathsome whether it is hot or cold.

ဆက္လက္ဖတ္ရႈရန္

တရားအားထုတ္စဥ္ ထားရွိရမည့္ သေဘာထားမ်ား

တရားအားထုတ္စဥ္ ထားရွိရမည့္ သေဘာထားမ်ား
ေရႊဥမင္ဆရာေတာ္ၾကီး




၁။ တရားအားထုတ္စဥ္ အေရးအႀကီးဆံုးက သေဘာထားမွန္ဖို႔
စိုက္မရႈနဲ႔ ၊ ထိန္းမရႈနဲ႔ ၊
လုပ္မရႈနဲ႔ ၊ ခ်ဳပ္မရႈနဲ႔ ၊

၂။ ျဖစ္ေအာင္လည္း မလုပ္နဲ႔ ၊
ပ်က္ေအာင္လည္း မလုပ္နဲ႔ ၊
ျဖစ္တိုင္း ပ်က္တိုင္းလည္း မေမ့နဲ႔ သိေနရမယ္ ။

၃။ ျဖစ္ေအာင္လုပ္ရင္ ေလာဘ ၊
ပ်က္ေအာင္လုပ္ရင္ ေဒါသ ၊
ျဖစ္တိုင္း ပ်က္တိုင္း မသိရင္ ေမာဟ ။

၄။ ရႈမွတ္စိတ္မွာ ေလာဘ, ေဒါသ, ေသာက မပါမွ ရႈမွတ္စိတ္ျဖစ္မယ္ ။

၅။ ဘယ္လိုသေဘာထားနဲ႔ အားထုတ္ေနလဲလို႔ ျပန္စစ္ေဆးၾကည့္ရမယ္ ။

၆။ ေကာင္းတာလည္း ရႈရမွာပဲ ၊
ဆိုးတာလည္း ရႈရမွာပဲ ၊

၇။ ေကာင္းတာမွ လိုခ်င္တယ္
မေကာင္းတာဆို နည္းနည္းမွ မလိုခ်င္ဘူးဆိုရင္ တရားပါ့မလား ။

၈။ ေမွ်ာ္လင့္ခ်က္ မပါေစနဲ႔
လိုခ်င္တာ မပါေစနဲ႔
ေၾကာင့္ၾကစိတ္ မပါေစနဲ႔
ဒီသေဘာထားေတြ ရႈစိတ္ထဲရွိေနရင္ တရားအားထုတ္လို႔ အဆင္မေျပႏိုင္ဘူး ။

၉။ ဘာျဖစ္လို႔ ဒီေလာက္စိုက္ျပီး ရႈေနရတာလဲ
ျဖစ္ခ်င္လို႔၊ လိုခ်င္လို႔၊ ေပ်ာက္ခ်င္လို႔ တခုခု ျဖစ္ေနတတ္တယ္ ။

၁၀။ စိတ္က ပင္ပန္း ဆင္းရဲေနရင္ တရားအားထုတ္တာ တခုခုလိုေနျပီ ။

၁၁။ စိတ္တင္းက်ပ္မႈနဲ႔ တရားအားမထုတ္ႏိုင္ ။

၁၂။ စိတ္နဲ႔ကိုယ္ ပင္ပန္းဆင္းရဲလာရင္
တရားအားထုတ္မႈကို ျပန္စစ္ေဆးၾကည့္သင့္တယ္၊
မွန္ကန္တဲ့ သေဘာထားမ်ိဳး ရွိရဲ႔လား ။

၁၃။ တရားအားထုတ္တယ္ ဆိုတာ သတိ အသိနဲ႔ ေစာင့္ၾကည့္ေနတာ ။
စဥ္းစားေနတာ, ဆင္ျခင္ေနတာ, ေ၀ဖန္ေနတာ မဟုတ္ဖူး ။

၁၄။ လိုခ်င္တဲ့စိတ္ ျဖစ္ခ်င္တဲ့စိတ္နဲ႔ေတာ့ အားမထုတ္နဲ႔ ၊ ပင္ပန္းတာဘဲ အဖတ္တင္မယ္ ။

၁၅။ တရားအားထုတ္တဲ့စိတ္က ေအးေအးေဆးေဆးနဲ႔ ျငိမ္းျငိမ္းခ်မ္းခ်မ္း ရွိရမယ္ ။

၁၆။ စိတ္ေရာ ကိုယ္ေရာ သက္ေတာင့္သက္သာရွိရမယ္၊

၁၇။ လြတ္လပ္ေပါ့ပါးတဲ့ စိတ္နဲ႔မွ တရားအားထုတ္လို႔ ရတယ္ ။

၁၈။ တရားအားထုတ္တယ္ဆိုတာ ေကာင္းေကာင္းဆိုးဆိုး
ဘာလာလာ လက္ခံျပီး ေအးေအးေဆးေဆး ၾကည့္ေနတာဘဲ ။

၁၉။ စိတ္က ဘာလုပ္ေနလဲ
ေတြးေနသလား, သိေနသလား ။

၂၀။ စိတ္က ဘယ္ေရာက္ေနလဲ
အတြင္းမွာလား, အျပင္မွာလား ။

၂၁။ သိေနတဲ့စိတ္ ရႈေနတဲ့စိတ္က
ေသခ်ာသိလား, အေပၚယံသိလား ။

၂၂။ ျဖစ္ခ်င္တဲ့ပံုစံမ်ိဳးျဖစ္ေအာင္ လုပ္ေနတာ မဟုတ္၊
ျဖစ္ေနတာကို ျဖစ္ေနတဲ့အတိုင္း သိေအာင္ လုပ္ေနတာ ။

၂၃။ အေတြးကို ျပႆနာ မရွာနဲ႔
မေတြးေအာင္ လုပ္ေနတာ မဟုတ္၊
ေတြးရင္ ေတြးမွန္းသိေအာင္ လုပ္ေနတာ ။

၂၄။ အာရံုကုိ ပယ္ရမွာ မဟုတ္ ၊
အာရံုေၾကာင့္ျဖစ္တဲ့ ကိေလသာကို သိျပီး (ရႈမွတ္ျပီး) ပယ္ရမယ္ ။

၂၅။ သဒၶါရွိမွ ၀ီရိယ ရွိမယ္၊ ၀ီရိယ ရွိမွ သတိျမဲမယ္၊
သတိျမဲမွ သမာဓိ တည္မယ္၊ သမာဓိ တည္မွ အမွန္အတိုင္း သိမယ္၊
အမွန္အတိုင္း သိလာေတာ့ သဒၶါပိုျဖစ္လာတယ္ ။

၂၆။ ပစၥဳပၸန္တည့္တည့္ကိုသာ သတိထားေနရမယ္၊
အတိတ္ကိုလည္း မျပန္နဲ႔ ၊ အနာဂတ္ကိုလည္း မၾကံနဲ႔ ။

၂၇။ အာရံုက အေရးမႀကီးဘူး ၊
အေနာက္က အလုပ္လုပ္ေနတဲ့ စိတ္က ပိုအေရးႀကီးတယ္ ၊
ရႈမွတ္စိတ္သာ သေဘာထားမွန္ရင္ အာရံုအမွန္ရမွာပဲ ။


(အရင္တင္လိုက္တဲ့ ေအာက္က ပို ့စ္မွာ အဂၤလိပ္လို ဖတ္လို ့စိတ္ထဲမွာ အားမရျဖစ္ၾကတဲ့သူမ်ားအတြက္ ရည္ရြယ္ျပီး ၾသ၀ါဒမူရင္းကို http://mawluu.blogspot.com မွ ရွာေဖြ ေဖာ္ျပေပးလိုက္ပါတယ္ ခင္ဗ်ား။)
ဆက္လက္ဖတ္ရႈရန္

What is the Right Attitude for Meditation?

What is the Right Attitude for Meditation?

By

U Tejaniya

(Shwe Oo Min Meditation Centre, Yangon)



The most important thing when you are meditating is to have the right attitude.

When meditating: Don't focus too hard
Don't control
Don't try to create something
Don't force or restrict yourself

Don't try to create anything
But don't reject what is happening
But as things happen or stop happening,
Don't forget Be aware of them

Trying to create something is lobha (greed)
Rejecting what is happening is dosa (aversion)
Not knowing if something is happening
or has stopped happening is moha (delusion)

Only when the observing mind has no lobha, dosa, nor soka (worry/anxiety) inside it,
then the meditating mind will arise

You have to double check to see what attitude you are meditating with

You have to accept and watch both good and bad experiences

You only want good experiences
You don't want even the tiniest unpleasant experience
Is this fair? Is this the way of the Dhamma?

Don't have any expectations
Don't want anything
Don't be anxious
Because if these attitudes are in your mind,
It becomes difficult to meditate

Why are you focusing so hard when you meditate?
You want something to happen?
You want something to stop happening?
It is likely that one of these attitudes is there

If the mind is getting tired
Something is wrong with the way you are practicing

You cannot practice when the mind is tense

If the mind and body are getting tired
It is time to check the way you are meditating

Meditating is waiting and watching
With awareness and comprehension
Understanding
Not thinking
Not reflecting
Not judging

Don't practice with a mind that wants something
Or wants something to happen
The only result will be that you will tire yourself

The meditating mind should be relaxed and at peace

Both the mind and the body should be comfortable

A light and free mind enables you to meditate well
Do you have the right attitude?

Meditating is,
Whatever happens good or bad,
Accepting, relaxing and watching it

What is the mind doing?
Thinking? Or being aware?

Where is the mind now?
Inside? Or outside? (of oneself)

Is the watching/observing mind
Properly aware?
Or only superficially aware?

You are not trying to make things turn out
The way you want it to happen
You are trying to know what is happening as it is

Don't feel disturbed by the thinking mind
You are not practicing to prevent thinking
To recognize and acknowledge thinking whenever it arises
is what you are practicing

You are not supposed to reject the object (phenomena/things that are happening/being known)
You are to know (and thus note/observe) the defilement's
That arise because of the object and thus remove them (the defilement's)

Only when there is Saddha (Faith), Viriya (energy) will arise
Only when there is Viriya, Sati (mindfulness) will become continuous
Only when Sati is continuous, Samadhi will become established
Only when Samadhi is established, then you will know things as they really are,
Saddha then increases further

Just pay attention to what is exactly in the present moment
Don't go to the past!
Don't plan for the future!

The object is not important
The mind that is working in the background – working to be aware i.e. the observing mind is more important
If the observing (mind) is done with the right attitude the object will be the right object

(The above texts were copied from "http://www.vipassanahawaii.org")



ဆက္လက္ဖတ္ရႈရန္

ပါရမီ

ပါရမီ
သေျပကန္ဆရာေတာ္ၾကီး အရွင္၀ါေသ႒ာဘိ၀ံသ


ပါရမီ
-ဟူသည္ မိမိအက်ိဳးအတြက္ ငဲ့ကြက္လိုလားျခင္းမရွိပဲ အမ်ားေကာင္းက်ိဳးအတြက္၄င္း၊ သံသရာမွ လြတ္ေျမာက္ေရးအတြက္၄င္း၊ ျပဳအပ္ေသာ ဒါနစေသာ ေကာင္းမႈမ်ားပင္ျဖစ္သည္။ ထိုေကာင္းမႈမ်ားျဖင့္ ျမင့္ျမတ္သူဟု သိရသည္ျဖစ္ရာ ျမင့္ျမတ္သူျဖစ္ေၾကာင္း ဟု အနက္ဖြင့္ဆိုၾက၏။


လူညံ့မ်ားမွာ ေကာင္းမႈပင္ျဖစ္ေစ မိမိအက်ိဳးရွိမွ ျပဳလုပ္လိုၾက၏။ သံသရာမွလြတ္ေရးထက္ ဘ၀ေကာင္းစားေရး၊ ထင္ေပၚေက်ာ္ၾကားေရးကိုသာ အေလးေပးတတ္၏။ ထို ့ေၾကာင့္ ပါရမီေျမာက္အလုပ္မ်ားမွာ ထိုလူညံ့တို ့အရာမဟုတ္ ျဖပ္ရ၏။ ထိုအလုပ္မ်ားမွာ ဘ၀အျပစ္ျမင္၍ အမ်ားအေပၚမွာ ကရုဏာေမတၱာအားၾကီးေသာ သူေတာ္ေကာင္း ပုဂၢိဳလ္မြန္တို ့၏ လုပ္ငန္းမ်ားျဖစ္ၾက၍ ပါရမီအနက္ကို ျမင့္ျမတ္သူတို ့၏ အလုပ္ ဟုလည္း ဖြင့္ဆိုၾကျပန္သည္။


(သေျပကန္ဆရာေတာ္ၾကီးေရးသားစီရင္အပ္ေသာ “ပရိတ္ၾကီးနိႆယသစ္ ” စာအုပ္မွ ထုတ္နုတ္ေဖာ္ျပပါသည္။)

ဆက္လက္ဖတ္ရႈရန္

Thursday, February 5, 2009

Love And Hate

Love and Hate
By
Dr. Daw Thynn Thynn

She was just out of college; to know her was like a breath of fresh air. She was full of life, intelligent and pleasant, with a youthful inquiring mind. She was becoming a spiritual friend.
She told me about a person she had hated since college days. This troubled her so much that even in her dreams he was bothering her. That was why she wanted to know about love and hate.

S: Can you explain to me about love and hate?

Thynn: Well, you see, love and hate are not so different. They are two aspects of our discriminating mind, like two sides of the same coin.

S: But they feel so different.

Thynn: Yes, initially they are different, but they both arise out of our habit of discrimination, and they both lead to suffering. Whether we love or hate someone is based on our own likes and dislikes. We automatically categorize people according to our own preconceptions. When they meet our ideals and appear to be to our liking, immediately our mind starts to cling to them; and if they should fall into the category of dislike, our minds start to reject them. In this way we end up loving or hating.

S: But how can we stop loving and hating? I find both situations equally frustrating.

Thynn: Let's think about a situation where you love a person at one time and come to hate him at another. He is the same person, so why do your feelings about him change?

S: Probably because that person and I have changed.

Thynn: True. That means our love changes with each changing situation, and that means our feelings are not permanent, but relative to time and place.

S: Our feelings are not permanent?

Thynn: Exactly. This is what the Buddha called maya, the illusion of the mind. Our feelings are an illusion born of our conceptual mind; they arise from the ego- self. According to Buddhism, since ego is an illusion, anything that is born of the conceptual mind is also an illusion. It has no substance, permanence or peace. That is why mundane love is fickle. That is why it can change to hate.

About a week later she came to see me again, and this time, in great excitement, she said to me:

S: I fully understand now what you said about love and hate! I met that person the other day and, to my great surprise, I found myself going up to him and even greeting him without hesitation. I don't know why, but I don't feel any animosity toward him anymore. Before, I used to hate even the sight of him. It is really such a great relief to me. I feel free now!

Thynn: Let me ask you one thing: before you met this person did you have this feeling of hate in you?

S: Why, come to think of it, I didn't.

Thynn: And what about now; do you still have it?

S: No.

Thynn: Then, what is the difference, before and after?

[Then she burst into laughter, saying:]

S: Very true!

Thynn: Well, you were free of this hate or love before you met him, weren't you?

S: Yes, that's right.

Thynn: What did you have to do to be free like that?

S: Well, I didn't have to do anything. I was free by myself.

Thynn: That's right. By ourselves we are free of either loving or hating. Only when we start to like or dislike do we become entangled in our own emotions. As soon as we come to realize that they are illusions of our own making, we become free. We are brought back to our original situation where there is neither love nor hate. Only when the mind starts to work on liking and disliking is the burden of love and hate built up and we lose that freedom temporarily.

This is a real-life example of how the cloud of moha (delusion), once lifted, leads to freedom and self-realization in the moment.

(This dhamma article was reproduced from the book of "Living Meditation, Living Insight" By Dr. Daw Thynn Thynn.)
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Wednesday, February 4, 2009

ႏွစ္သက္မိေသာ ဇင္ ပံုျပင္မ်ား (၁)

Obsessed

Two traveling monks reached a river where they met a young woman. Wary of the current, she asked if they could carry her across. One of the monks hesitated, but the other quickly picked her up onto his shoulders, transported her across the water, and put her down on the other bank. She thanked him and departed.

As the monks continued on their way, the one was brooding and preoccupied. Unable to hold his silence, he spoke out. "Brother, our spiritual training teaches us to avoid any contact with women, but you picked that one up on your shoulders and carried her!"

"Brother," the second monk replied, "I set her down on the other side, while you are still carrying her."

(ပံုျပင္ေတြရဲ ့အေပၚမွာ စာဖတ္သူရဲ ့ထင္ျမင္ခ်က္ အယူအဆေလးေတြကို ျဖစ္နိဳင္ရင္ ေဆြးေႏြးေပးေစခ်င္ပါတယ္။)

ဆက္လက္ဖတ္ရႈရန္

သီခ်င္းထဲက ဓမၼ

မဟာ၀ီရ အို.... ဗုဒၶ
ထူးအိမ္သင္




ဆက္လက္ဖတ္ရႈရန္

Monday, February 2, 2009

တပည့္မ်ား သတိထား

(၁)
ေမြးေန ့ရွိက၊ မွန္မုခ်လွ်င္၊ ေသရမည့္ေန ့၊ ဧကန္ေတြ ့လိမ့္
ဘယ္ေန ့ဘယ္ခါ၊ မသိပါသည္၊ ေစာင့္ခါေနရ၊ လူ ့ဘ၀။

(၂)
ေမာ္ခါၾကြားခါ၊ မာန္တက္ခါျဖင့္၊ ေပ်ာ္ခါပါးခါ၊ ဇိမ္ယူခါျဖင့္
တရားမသိ၊ ေလာဘဖိလ်က္၊ မိႈင္းမိကိေလ၊ ေပ်ာ္ေပ်ာ္ေနက
ေသသည့္အခါ၊ ငရဲရြာတြင္၊ ခံရမည္မွာ၊ မုခ်သာတည္း။ ။

(ဤဆံုးမလကၤာကို ေရးစပ္သူမွာ သတၱမေျမာက္ ေက်ာ္ေအာင္စံထား ဆရာေတာ္ဟု ထင္ပါသည္။ ေရးသားသူအမွန္ကို သိရွိသူမ်ား ရွိပါက ေမတၱာေရွ ့ထား ျပင္ေပးၾကပါ ခင္ဗ်ား။ )
ဆက္လက္ဖတ္ရႈရန္