အလွရွာပုံေတာ္

ဒီေျမမွာေမြး၊

ဒီေရကုိေသာက္၊

ဒီေကာက္ကုိစား၊

ျမန္ျပည္ဖြားတဲ့....။

ေရွးအခါက၊

ေျပာျပမပုိ၊

ေမာင္တုိ႔ပ်ိဳမွာ၊

သနပ္ခါးစက္၊

ပါးမွာကြက္လုိ႔၊

ဆံရွည္ကိုထုံး၊

ရင္ဖုံးအက်ီၤ၊

သုံးေတာင္ရွည္ကို၊

လုံၿခံဳေသခ်ာ၊

၀တ္ခါလာခဲ့......။

ခုေတာ့လည္းေပ််ာက္၊

အေနာက္ကုိေမွ်ာ္၊

ခ်ယ္ေသာ္မိတ္ကပ္၊

ဆုိးေဆးတပ္လုိ႔၊

စကပ္အတုိ၊

လက္ျပတ္ရႈိကုိ၊

ေရွ႕ကြဲေနာက္ကြဲ၊

ေဘးကြဲစုံျပ၊

မလုံလွသည့္၊

၀တ္စားပုံႏွင့္၊

ျဖတ္စဆံပင္၊

တုိထြာဆင္သည္၊

အသင္ျမန္မာ၊

ယဥ္စြာအလွ၊

ရွာမရ၊

ေၾကြက်..ေျမခေလၿပီတကား……။

ဦးထြန္းတင္ (အင္ဂန္းကုန္း)

၀မ္းတြင္းၿမိဳ႕နယ္၊ အင္းဂန္းကုန္းေက်းရြာမွ ခရစ္ယာန္မွ ဗုဒၶဘာသာျဖစ္လာသူ ဒကာႀကီး ဦးထြန္းတင္က သူေရးထားတဲ့ ကဗ်ာမ်ားကုိ ျပၿပီး က်ႏုပ္အား ျပင္ခုိင္းေလသည္။ ထုိကဗ်ာမ်ားထဲမွ တစ္ပုဒ္ကုိ အပ်င္းေျပတင္လုိက္သည္။

(အင္းဂန္းကုန္းေက်းရြာ၊ ၀ါတြင္း တရားပြဲအမွတ္တရ)

Meditation

Buddhist Meditation

Meditation is a Buddhsit way. It is based on Sīla (morality), Samādhi (concentration), and Paññā (wisdom). Actually, Sīla prevents the bad behavior at the moment (Tadangapahāna). Samādhi reduces the arising of mental impurities a long time (Vikkhanbhanapahāna). Paññā eliminates the defilements completely (Samucchedapahāna).

           

 In Satipatthāna Sutta, the Buddha clearly pointed out that meditation is the only way for the purification of beings, for the overcoming of sorrow and lamentation, for destruction of pain and grief, for entry into the Noble Path and for the realization of Nibbāna.

The Sutta states the four methods of steadfast mindfulness, namely, contemplating the body (kāyānupassanā), contemplating the sensation (vedanānupassanā), contemplating the mind (cittānupassanā) and contemplating the dhamma (dhammānupassanā). It ends with a definite assurance of fruitful results: Arahatship in this very life or the state of an anāgāmi within seven years, seven months or seven days.

             

The Bodhirājakumārasutta of Majjimanikaya expresses the five most important necessaries for a meditator. If one wants to practice meditation for achievement of Supreme bliss, he needs the five aspects; (1) A qualified teacher, (2) A firm faith, (3) Good discipline, (4) Real honesty, (5) constant diligence.

             

The Sabbāsavasutta of Majjimanikaya states the seven ways of overcoming defilements by seeing or understanding (dassanā), control (samvarā), use (patisevanā), endurance (adhivasanā), avoidance (parivajjanā), elimination (vinodanā) and meditation (bhāvanā).

First, we must understand the four noble truths, three characteristics and dependent co-origination. (dassana) And we must control our faculties not to arise defilements. (samvara) Then, the four things, food and cloth, etc, must be used with knowledge (patisevana). Besides, we should be patient to be able to control the environment factors like: cold and heat. Otherwise, defilements will arise in us (adhivasana). And if we face the danger like elephant, we should run away or climb up the trees (parivajjana). We have to reject not to arise desire or anger (vinodana). Finally, we have to meditate (bhāvanā).

The Dvedhāvitakka Sutta of Majjimanikaya explains two kinds of thinking: wholesome and unwholesome. Bhikkhus should practice to see the advantages of engaging in wholesome thoughts and the dangers of unwholesome thoughts.

The Vitakkasaṇṭhānasutta of Majjimanikaya describes five ways of training the mind to overcome unwholesome thoughts during meditation. When unwholesome thoughts come in us, we have to replace with wholesome thoughts. In tthis sutta, thinking is the main problem. If we can stop it, there will not arise any problem.

In Cūḷahatthipadopamāsutta of Majjimanikaya, the Buddha told the Brahmin Jāṇusoṇi the good qualities of the Buddha and his teaching could be fully thankful and understood only when one followed his teaching and practiced as taught by him until the final goal of Arahatship was reached.

Buddhist Attitude of Politic

Buddhist attitude of politic emphasizes non-violence and peace as a universal message. According to Kūtadanta Sutta one country has full of trouble people. The Cakkavattisīhanāda-sutta clearly states that poorness (dāliddiya) is the cause of immorality and crimes such as stealing, falsehood, violence, hatred, cruelty, etc. Kings or governments tried to suppress crime through punishment.

  

The Kūtadanta-sutta explains how futile this is.  In this sutta, Bodhisatta advised the king that you should not do such a killing sacrifice and you have to organize the society. Then, in order to develop the country three progress steps were explained like that; to those who are engaged in cultivating crops and raising cattle, support grain and fodder, to those in trade; give capital; to those in government service, provide proper living wages.

Then those people, being intent on their own job, will not harm the kingdom. Your revenues (resource) will be great. The land will be tranquil and not beset by thieve. And the people with joy in their heart, will play with their children, and will live in open house.  These three steps are very important to eliminate the troubles and to develop the countries.

In Aggañña-sutta of Dighanikaya, the Buddha explained the origins of social aspects like politic, economic, etc. According to that Sutta, there are two aspects in this world;

(1) Sanvatta-destroy,

(2) Vivatta-beginning.

After this world destroys, beings mostly born in the Ābhassara Brahma world. 

Then pass away from it, mostly reborn in this world. They saw the savory earth and ate it. After taking it, their self-luminance disappeared. And the moon, the sun, creepers and rice, etc, appeared step by step. Their bodies became coarser. Then the male and female organs developed. Then they treated sexual activity and started family life. From that time, they gathered rice for both meals, for two days and more.

So, they had to divide up the rice. Later, stealing arose among them. Because of arising evil things, they elected a person to prevent from doing these bad manners.

In Jātaka, the Buddha had given “Ten Duties of the King. They are charity (dāna), morality (sīla), giving up (pariccāga), honesty (ajjava), kindness and gentleness (maddava), self-control (tapa), non-hatred (akkodha), non-violence (avihimsa), patience (khantī) and non-opposition (avirodha). In Anguttara Nikāya, the Buddha said that if the ruler of a country is just and good, the followers, i.e. ministers, officers and people will just and good. Besides, the Buddha stopped the tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohinī River. And He also prevented King Ajātasattu, the son of Vimbisaya in Rajagir from attacking the kingdom of Vajjīs.

So, these suttas are very important as far as Buddhist Attitude to Ethics and Politics. Therefore, Buddhist attitude of politic emphasizes non-violence and peace as a universal message. These are Buddhist attitudes of politic for harmony of human life.

 

ေ၀ရဥၨာ ဒုိင္ယာရီ

    ကြ်ႏု္ပ္၏အမည္သည္ ေမာဂၢလာန္ျဖစ္၏။ ကြ်ႏု္ပ္ကုိ တန္ခုိးႏွင့္ပတ္သက္၍ လူသိမ်ားသည္။ ျမတ္ဗုဒၶကလည္း ကြ်ႏု္ပ္အား တန္ခုိးအႀကီးဆုံးရာထူးျဖစ္ေသာ ဧတဒဂ္ဘြဲ႔ကုိ ခ်ီးျမင့္ထား၏။ ကြ်ႏု္ပ္၏ တန္ခုိးဣဒၶိပါဒ္ႏွင့္ ပတ္သက္၍ နေႏၵာပနႏၵနဂါးမင္းကုိ ခြ်တ္ခန္း၊ သိၾကားမင္း၏ ေ၀ဇယႏၱာျပသာဒ္ကုိ ေျခမျဖင့္ညွပ္၍ လႈပ္ခါျပခန္း၊ ေဒ၀ဒတ္ေနာက္ ပါသြားေသာ တပည့္ ရဟန္းငယ္တုိ႔ကုိ တန္ခုိးျပ၍ စည္းရုံးခန္းစသည္တုိ႔ကိုသာ လူသိမ်ားၾကသည္။ ကြ်ႏ္ုပ္ရဟန္း ျဖစ္ခါစက ျဖစ္ပ်က္ခဲ့ေသာ တန္ခိုးႏွင့္ပတ္သက္သည့္ ဇာတ္လမ္းတစ္ခုမွာ လူသိနည္းလွေပသည္။ ထုိဇာတ္လမ္းသည္ ျမတ္ဗုဒၶေ၀ရဥၨာျပည္၌ ဆယ့္ႏွစ္၀ါေျမာက္ ၀ါဆုိ၀ါကပ္စဥ္က ျဖစ္ပြားခဲ့ျခင္း ျဖစ္သည္။
    
တစ္ခါက ျမတ္ဗုဒၶႏွင့္ တပည့္ရဟန္းငါးရာသည္ ေ၀ရဥၨာျပည္သုိ႔ ၾကြခ်ီခဲ့ေလသည္။ ထိုအထဲတြင္ ကၽြႏု္ပ္လည္း ပါ၀င္သည္။ "၀င္၀င္ခ်င္း ေဆာက္နဲ႔ထြင္း" ဆုိသကဲ့သုိ႔ ခရီးေရာက္မဆုိက္ ေ၀ရဥၨာပုဏၰားႀကီး ဆုိက္ေရာက္လာပါသည္။ ေ၀ရဥၨာပုဏၰားႀကီးသည္ ႏွယ္ႏွယ္ရရ ပုဂၢဳိလ္မဟုတ္။ နာမည္ႀကီး ျဗာဟၼဏဆရာႀကီးတစ္ဦးျဖစ္သည္။ သူ၏နာမည္ရင္းမွာ ဥဒယျဖစ္ သည္။ ေ၀ရဥၨာၿမိဳ႕၌ ေနထုိင္သူျဖစ္ေသာေၾကာင့္ ေ၀ရဥၨာပုဏၰားႀကီးဟု ေခၚဆိုၾကျခင္းျဖစ္ သည္။ ျဗာဟၼဏမ်ိဳးရုိးမွ ဆင္းသက္ေပါက္ဖြားလာသူ၊ အသက္အရြယ္ ႀကီးရင့္သူ၊ မင္းႏွစ္ ဆက္သုံးဆက္ႀကံဳခဲ့ၿပီးျဖစ္သျဖင့္ အေတြ႔အႀကဳံမ်ားသူစသည္ျဖင့္ ထင္ေပၚေက်ာ္ၾကားသူလည္း ျဖစ္သည္။
    
ပုဏၰားႀကီးသည္  ဗုဒၶ၏ဂုဏ္သတင္းေက်ာ္ၾကားမႈကုိ စုံစမ္းလုိ၍ ေရာက္ရွိလာျခင္း ျဖစ္သည္။ ျမတ္ဗုဒၶကလည္း ၀မ္းေျမာက္ဖြယ္ ႏုတ္ခြန္းဆက္စကားမ်ားျဖင့္ ဆီးႀကိဳေလသည္။ ပုဏၰားႀကီးသည္ အုိမင္းရင့္ေရာ္ေနၿပီ ျဖစ္သည္။ ျမတ္ဗုဒၶသည္ ႏုပ်ိဳငယ္ရြယ္သည္။ ေလာကေ၀ါဟာရအရ ဖေအႏွင့္သားပမာ ျဖစ္ေန၏။ ပုဏၰားတို႔၏ယဥ္ေက်းမႈအရျဖစ္ေစ၊ ေလာကထုံးစံအရျဖစ္ေစ ငယ္သူက ႀကီးသူကုိ ရုိေသေလးစားရမည္။ ေနရာမွ ထေပးရမည္။ ခရီးဦး ႀကိဳဆုိရမည္ ျဖစ္သည္။ ယခုမူကား ျမတ္ဗုဒၶက ထုိင္ၿမဲထုိင္ေနသည္။ ပုဏၰားႀကီးသည္ ျမတ္ဗုဒၶ၏ အျပဳအမူကုိ သည္းမခံႏုိင္ေသာေၾကာင့္ အရွင္ေဂါတမသည္ ႀကီးသူတုိ႔အား မရိုေသ၊ မေလးစားဟု ကၽြႏု္ပ္ ၾကားဖူးထား၏။ ယခု ၾကားသည့္အတုိင္း အမွန္ျဖစ္ေန၏။ အရွင္ေဂါတမသည္ ႀကီးသူတုိ႔အား ရုိေသေလးစားမႈ (၀ုၯာပစာယနဓမၼ)၌ သာယာသူ၊ ေမြ႕ေလ်ာ္သူ မဟုတ္၊ ႀကီး သူတုိ႔အား ပူေလာင္ေစသူျဖစ္၏စသျဖင့္ အခ်က္(ဂ)ခ်က္ျဖင့္ စြပ္စြဲကဲ့ရဲ႕၍ ျပစ္တင္ရႈတ္ခ်ေလ၏။
    
ဗုဒၶက ပုဏၰားႀကီး၏ စြပ္စြဲကဲ့ရဲ႕မႈမ်ားကုိ သည္းခံခြင့္လြတ္၍ ပရိယာယ္တစ္မ်ိဳးျဖင့္ ျပန္လည္ေခ်ပ၍ ရွင္းလင္းေျပာဆုိေလ၏။ ပုဏၰားႀကီး၏ေဒါသကုိ ေမတၱာျဖင့္ ႏူးညံ့သိမ္ေမြ႕ ေစၿပီးေနာက္ ေလးနက္သိမ္ေမြ႔ခက္ခဲေသာ စ်ာန္မဂ္ဖုိလ္တရားမ်ားကို ရွင္းလင္းေဟာျပေတာ္မူ၏။ ပုဏၰားႀကီးသည္ ဗုဒၶ၏ စ်ာနကထာ၊ မဂၢကထာတုိ႔ကုိ ၾကားနာရေသာအခါ လြန္စြာအံ့ဩ၍ ႏွစ္သက္မႈပီတိမ်ား တဖြားဖြားျဖစ္ပြားခဲ့ေလ၏။  ျမတ္ဗုဒၶက မိမိသည္ အ၀ိဇၨာဥခြံအတြင္းမွ ေဖာက္ထြက္ကာ ၀ိဇၨာအလင္းကမၻာသုိ႔ ဦးစြာ ေရာက္ရွိသူျဖစ္သည္။ ထုိ႔ေၾကာင့္ ေလာကတြင္ မိမိသည္သာ အႀကီးဆုံး၊ အျမတ္ဆုံးျဖစ္သည္-ဟု ေဟာျပေတာ္မူ၏။ ပုဏၰားႀကီးသည္ လြန္စြာေက်နပ္ႏွစ္သက္ကာ သရဏဂုံေဆာက္တည္၍ ရတနာသုံးပါးကုိ ၾကည္ညိဳဆည္းကပ္ေသာ ဥပါသကာတစ္ဦး ျဖစ္လာေလ၏။ ပုဏၰားႀကီးသည္ ျမတ္ဗုဒၶအား ေ၀ရဥၨာျပည္၌ ၀ါဆုိ (သတင္းသုံး)ပါရန္ ေတာင္းပန္ေလွ်ာက္ထားေလ၏။ ျမတ္ဗုဒၶကလည္း လက္ခံေတာ္မူသည္။
    
နာမည္ေလးက လွပါသည္။ ေ၀ရဥၨာ။ စားစရာမွာ ဗလာနတၳိ။ ေ၀ရဥၨာၿမိဳ႕သုိ႔ ကၽြႏ္ုပ္တုိ႔ ေရာက္သြားသည့္အခ်ိန္မွာ မုိးေခါင္ေရရွားေနခ်ိန္ျဖစ္၏။ အစာေရစာ ငတ္မြတ္ေခါင္းပါးေန၏။ သတၱ၀ါမ်ားလည္း ေသေၾကပ်က္စီးမႈ မ်ားလာ၏။ တစ္ၿမိဳ႕လုံးလည္း လူရုိး၊ ေကာက္ရုိးမ်ားျဖင့္ ေဖြးေဖြးျဖဴေန၏။ ဗုဒၶႏွင့္ရဟန္းေတာ္မ်ားသည္ ဆြမ္းခံ၍ မရပါ။ ေ၀ရဥၨာၿမိဳ႕သည္ လမ္းပန္းဆက္သြယ္ေရး ညံ့ဖ်င္းေသာေၾကာင့္ ျပင္ပႏွင့္လည္း အဆက္အသြယ္ျပတ္ေန၏။ ထုိအခ်ိန္ တြင္ ဥတၱရာပထတုိင္းမွ ျမင္းကုန္သည္မ်ား ရုတ္တရက္ေရာက္ရွိလာသည္။ ျမင္းကုန္သည္တုိ႔က ဗုဒၶႏွင့္သံဃာေတာ္တုိ႔အား မုေယာဆန္မ်ား လွဴဒါန္းေလ၏။ မုေယာဆန္သည္ ၾကမ္းလြန္းေသာေၾကာင့္ ပုဆိန္ျဖင့္ ေပါက္စားရမလုိ ျဖစ္ေန၏။ ရဟန္းေတာ္တို႔သည္ ထုိမုေယာ ဆန္ၾကမ္းမ်ားကုိ ထုေထာင္း၍ သုံးေဆာင္ရေလ၏။ အရွင္အာနႏၵာသည္ မုေယာဆန္တုိ႔ကို ထုေထာင္း၍ ဗုဒၶအားဆက္ကပ္ေလ၏။ နတ္တုိ႔ကလည္း ထုိမုေယာဆန္ထဲသုိ႔ နတ္ဩဇာမ်ား ထည့္ၾကေလ၏။ တစ္ေန႔ေသာအခါ အရွင္အာနႏၵာ၏ မုေယာဆန္ေထာင္းထုသံကုိ ျမတ္ဗုဒၶ ၾကား၍ အေၾကာင္းစုံ ေမးျမန္းၿပီး "ေကာင္းေပစြ၊ ေကာင္းေပစြ၊ ခ်စ္သား အာနႏၵာ၊ သူေတာ္ ေကာင္းျဖစ္ၾကေသာ သင္တုိ႔သည္ ဒုဗၻိကၡ(ငတ္မြတ္ေခါင္းပါးျခင္း)၊ ေလာဘ(အလုိရမၼက္ႀကီး ျခင္း)၊ ဣစၦာစာရ(လုိခ်င္ႏွစ္သက္ျခင္း)တုိ႔ကို ေအာင္ျမင္ေလၿပီ။ ေနာင္လာေနာက္သားတုိ႔ သည္ (ဆန္ၾကမ္းမ်ားကုိ မဆိုထားဘိ) အသားေရာျပြန္း ဒံေပါက္ဆြမ္းကိုပင္ အထင္အျမင္ေသးၾကလိမ့္မည္"ဟု မိန္႔ေတာ္မူေလသည္။
   
 (မွတ္ခ်က္။ ။ အရွင္အာနႏၵာသည္ ထုိစဥ္က ဗုဒၶ၏ အလုပ္အေၾကြးမျဖစ္ေသးပါ။ ဗုဒၶ၏ ၀ါေတာ္(၂၀)အတြင္းတြင္ မၿမဲအလုပ္အေၾကြးရဟန္းမရွိေသးပါ။ တစ္ခါတရံ နာဂသမာလမေထရ္၊ ရံခါ နာဂိတမေထရ္၊ ရံခါ ဥပ၀ါဏမေထရ္၊ ရံခါ သာဂတ၊ ရံခါ သုနကၡတၱ၊ ရံခါ ေမဃိယ မေထရ္ဟူေသာ မေထရ္(ရ)ပါးတုိ႔က ျပဳစုလုပ္ေကၽြးၾက၏။) 
   
 ေ၀ရဥၨာျပည္၏ ကပ္ေဘးႀကီးသည္ အဆုံးမသတ္ေသးပါ။ ေ၀ရဥၨာပုဏၰားႀကီးႏွင့္ ၿမိဳ႕သူ၊ ၿမိဳ႕သားတုိ႔ကလည္း ဘုရားရွင္ႏွင့္ သံဃာေတာ္တုိ႔ကုိ ဆြမ္းလွဴဒါန္းဖုိ႔ ေမ့ေလ်ာ့ေနၾကေလ၏။ ဤသုိ႔ ေမ့ေလ်ာ့ေနျခင္းမွာ မာရ္နတ္က လွည့္ပတ္ထားေသာေၾကာင့္ ျဖစ္သည္။ ဘုရားရွင္ သည္ ထုိႏွစ္အဖုိ႔ စမၸာ၊ သာ၀တၳိ၊ ရာဇၿဂိဳလ္စေသာ ၿမိဳ႕ႀကီးမ်ား၊ တာ၀တိံံံသာကဲ့သုိ႔ေသာ နတ္ဘုံမ်ား၌ သီတင္းသုံးပါကလည္း ၀ဋ္ေၾကြးမွ လြတ္မည္မဟုတ္ပါ။ "ဘုရားရွင္သည္ ကႆပဘုရားလက္ထက္ ပုဏၰားတစ္ဦးျဖစ္ခဲ့စဥ္ ရဟန္းေတာ္မ်ားကုိ စားေကာင္း ေသာက္ဖြယ္မ်ားကို စားၿပီး အေခ်ာင္ေနသူေတြ" ဟု စြပ္စြဲကဲ့ရဲ႕ဖူးေလသည္။ ထုိ၀ဋ္ေၾကြးကုိ ယခုျပန္လည္ခံရျခင္း ျဖစ္သည္။ ဘုရားရွင္တုိ႔ေတာင္ ၀ဋ္ေၾကြးကုိ ေရွာင္လြဲ၍ မရပါလားဟု သတိသံေ၀ဂယူရမည္ ျဖစ္၏။
    
ကၽြႏု္ပ္သည္ ရဟန္းငယ္မ်ားအဖုိ႔ ေခါင္းေဆာင္တစ္ဦးျဖစ္ေနေလ၏။ အရွင္သာရိ ပုတၱရာသည္လည္း ထုိ႔အတူပင္ ေခါင္းေဆာင္တစ္ဦးျဖစ္ေလ၏။ ေခါင္းေဆာင္သည္ ေခါင္းေရွာင္၍ မရပါ။ ေခါင္းေဆာင္သည္ ငယ္သားမ်ား၏ အခက္အခဲမ်ားကုိ ေျဖရွင္းေပးဖုိ႔ရန္ တာ၀န္ရွိ၏။ ထုိတာ၀န္ကုိ ကၽြႏု္ပ္၏ တန္ခုိးဣဒၶိပါဒ္ျဖင့္ ေျဖရွင္းရန္ ႀကံစည္မိ၏။
    
ဤကမၻာေျမႀကီး၏ေအာက္၌ ေျမဆီေျမလႊာမ်ားရွိ၏။ ထုိေျမဆီေျမလႊာတုိ႔သည္ ပ်ားသကာကဲ့သို႔ ခ်ိဳျမေန၏။ ကၽြႏု္ပ္သည္ လက္တစ္ဖက္ေပၚတြင္ သတၱ၀ါမ်ားကုိ တင္ထားၿပီး က်န္လက္တစ္ဖက္ျဖင့္ ဤကမၻာေျမႀကီးကုိ လွန္ကာ ထုိေျမဆီေျမလႊာမ်ားကုိ သုံးေဆာင္ေစမည္ ျဖစ္၏။ ထုိအႀကံအစည္ကုိ ဗုဒၶက ပယ္ခ်ခဲ့ေလသည္။
    
ဗုဒၶက ေနာက္ထပ္အဘယ္သုိ႔ ျပႏုိင္ေသးသနည္းဟု ေမးျမန္းေတာ္မူ၏။ ကၽြႏ္ုပ္လည္း ေျခတစ္လွမ္းျဖင့္ ေျမာက္ကၽြန္းသုိ႔ ၾကြလွမ္းႏုိင္ေစရန္ လမ္းခရီးကို က်ဳံ႕ပစ္မည္ဟု ေလွ်ာက္ထားေသာအခါ ဗုဒၶက ပယ္ခ်ေတာ္မူျပန္သည္။ ဗုဒၶက ကၽြႏု္ပ္၏အႀကံကုိ ပယ္ခ်ျခင္းမွာ ေနာင္လာေနာက္သားမ်ားအတြက္ ျဖစ္သည္။ ေနာင္အနာဂတ္တြင္လည္း ဤျပႆနာမ်ိဳး ေပၚေပါက္လာဦးမည္ျဖစ္၏။ ထုိအခါ တန္ခုိးဣဒၶိပါဒ္ျဖင့္ မေျဖရွင္းႏုိင္ပါက ဘုရားရွင္၏ တပည့္မ်ားကုိ  အထင္ေသးခံရမည္မွာ ေျမႀကီးလက္ခတ္မလြဲႏုိင္ပါ။ လူအမ်ား၏ အထင္အျမင္ေသးျခင္းကုိ ခံရပါက ဆြမ္း၊ သကၤန္း၊ ေက်ာင္း၊ ေဆး ပစၥည္းေလးပါးရွားပါးကာ သာသနာ့တာ၀န္မ်ားကုိ ထမ္းေဆာင္ႏုိင္မည္မဟုတ္။ သာသနာျပဳလုပ္ငန္းမ်ား ခက္ခဲသြားမည္ျဖစ္၏။ လူအမ်ားအဖို႔လည္း အရိယာႏြယ္၀င္ သံဃာေတာ္အရွင္တုိ႔ကုိ ျပစ္မွားေသာ အကုသုိလ္ကံေၾကာင့္ အပါယ္ငရဲသုိ႔ မုခ် က်ေရာက္ေပလိမ့္မည္။ ထုိ႔ေၾကာင့္ ၀မ္းေရးကုိ တန္းခိုးျဖင့္ မေျဖရွင္းေစလုိ ျခင္း ျဖစ္သည္။ အရွင္သာရိပုတၱရာသည္လည္း ေခါင္းေဆာင္ပီပီ ေနာက္လုိက္ငယ္သားမ်ား၏ အေရး၊ သာသနာ့အေရးကုိ သူ၏ႀကီးမားေသာ ပညာဉာဏ္ျဖင့္ ေျဖရွင္းဖုိ႔ရန္ တစ္ပါးတည္း ႀကံစည္ေနေလ၏။ ပုထုဇဥ္တုိ႔သည္ ေလာကဓံဆုိးမ်ားႏွင့္ ရင္္ဆိုင္ေတြ႕ႀကဳံရပါက ကုိယ္က်င့္တရားမ်ား ပ်က္ျပားတတ္ၾကေလ၏။ ယခုေ၀ရဥၨာျပည္၏ ဒုဗၻိကၡေဘးကုိ ရဟန္းေတာ္မ်ား လည္း ရင္ဆုိင္ေနရၿပီ။ ေနာင္အနာဂတ္တြင္ ဤျပႆနာမ်ိဳး ေပၚေပါက္လာႏုိင္သည္။
    
ထုိကဲ့သုိ႔ေသာ ျပႆနာမ်ိဳးမေပၚေပါက္ေသးခင္ ယခုကတည္းက စည္းမ်ဥ္းဥပေဒ (၀ိနည္းသိကၡာပုဒ္)မ်ား သတ္မွတ္ျပ႒ာန္း(ပညတ္)ထားသင့္သည္ဟု အရွင္သာရိပုတၱရာက ႀကံစည္မိေလသည္။ ဤအႀကံကုိ ဘုရားရွင္အား ေလွ်ာက္ထားေလ၏။ ဘုရားရွင္က ရဟန္းေတာ္မ်ားၾကားတြင္ ေလာဘ၊ ဒိ႒ိ၊ မာနဟူေသာ အာသေ၀ါတရားမ်ား ျဖစ္ပြားေပၚေပါက္လာမွ သိကၡာပုဒ္မ်ားကုိ ပညတ္မည္ဟု မိန္႔ေတာ္မူ၍ အရွင္သာရိပုတၱရာ၏ အႀကံကိုလည္း ပယ္ခ်ခဲ့ေလသည္။
   

 ေ၀ရဥၨာျပည္၏ ကပ္ႀကီးလည္း ၿပီးဆုံးသြားၿပီ။ ၀ါလည္း ကၽြတ္ေလၿပီ။ ဘုရားရွင္သည္ အရွင္အာနႏၵာကုိ ေခၚ၍ ေ၀ရဥၨာပုဏၰားထံ ပန္ၾကားဖုိ႔ရန္ ၾကြသြားေလသည္။ မိမိတုိ႔ကုိ ပင့္ဖိတ္ထားေသာ ဒါယကာတုိ႔အား ပန္ၾကားအသိေပးၿပီးမွ ေဒသစာရီၾကြခ်ီျခင္းသည္ ဘုရားရွင္တုိ႔၏ ထုံးစံျဖစ္သည္။
    
ဘုရားရွင္ၾကြလာေသာအခါ ေ၀ရဥၨာပုဏၰားႀကီးက မိမိသည္ ဃရာ၀ါသ၊ ကိစၥမ်ား ေျမာင္၊ လူတုိ႔ေဘာင္တြင္ ေနထုိင္ရသူျဖစ္ေသာေၾကာင့္ သတိေမ့ေလ်ာ့ကာ အရွင္ဘုရားတုိ႔ကုိ ပစ္ထားမိပါသည္ဟု ေတာင္းပန္ေလွ်ာက္ထားေလ၏။ ထုိ႔ေနာက္ ဘုရားရွင္ႏွင့္ သံဃာေတာ္တုိ႔အား ဆြမ္း၊ သကၤန္းမ်ား လွဴဒါန္းဆက္ကပ္ေလ၏။ ဘုရားရွင္က ဆြမ္းအႏုေမာဒနာတရား ေဟာၾကားၿပီးေနာက္ ဆက္လက္၍ သာသနာျပဳရန္ ေဒသစာရီ ၾကြခ်ီခဲ့ေလသည္။ ေ၀ရဥၹာမွ တစ္ဆင့္ ေသာေရယ်ျပည္၊ သကၤႆျပည္၊ ကဏၰကုဇၨအရပ္၊ ပယာဂဆိပ္ကမ္း၊ ဂဂၤါျမစ္တုိ႔ကုိ ျဖတ္သန္းကာ ဗာရာဏသီ၊ ေ၀သာလီျပည္မ်ားသုိ႔ အစဥ္အတုိင္းၾကြခ်ီကာ သာသနာေတာ္ကုိ ျဖန္႔ခ်ီခဲ့ေလသည္။

  ျမတ္ဗုဒၶ၏ ေ၀ရဥၨာသာသနာျပခရီးမဟာသည္ စိတ္၀င္စားဖြယ္၊ သံေ၀ဂရဖြယ္၊ ေလးစားၾကည္ညိဳဖြယ္၊ သခၤန္းစာယူဖြယ္မ်ားျဖင့္ ျပည့္ႏွက္ေနေလ၏။ သာသနာေတာ္ထြန္းကားျပန္႔ပြားေရးအတြက္ လမ္းပန္းဆက္သြယ္ေရး ညံ့ဖ်င္းေသာ ခရီးၾကမ္းမ်ားကို ရင္ဆုိင္ခဲ့ရျခင္း၊ ေ၀ရဥၨာပုဏၰားႀကီး၏ ေဒါသစကားလုံးမ်ားကို ေမတၱာႏွလုံးသားျဖင့္ အႏုိင္ယူခဲ့ျခင္း၊ ဒုဗၻိကၡေဘးမ်ား၊ ရာသီဥတုေဘးမ်ားကုိ သည္းခံခဲ့ျခင္းတုိ႔သည္ အနာဂတ္သာသနာျပဳရဟန္းေတာ္တုိ႔အတြက္ ဂုဏ္ယူအားတက္ဖြယ္၊ အတုယူေလးစားလုိက္နာဖြယ္ ျဖစ္ပါေၾကာင္းကုိ ကၽြႏု္ပ္၏  ေ၀ရဥၨာခရီး ဒုိင္ယာရီက မွာတမ္းျပဳခဲ့ခ်င္ပါ၏.................။

   

                                        ပုံ   
အရွင္မဟာေမာဂၢလာန္
ေခတၱ=ေ၀ရဥၨာ
ဘီစီ=၅၈၇


(၂၀၀၇ ခုႏွစ္ထုတ္၊ မႏၱေလး၊ ႏုိင္ငံေတာ္ပရိယတၱိသာသနာ့တကၠသုိလ္မဂၢဇင္းတြင္ ေရးခဲ့ေသာ ေဆာင္းပါး)            

  


 
             
       
   

Historical Beginning of Theravada Tradition

Theravada is combined with “Thera and vada”. Thera derives from Thira. The definition of Thira is stable or firm. The word “firm” is also called Sīla, Samādi and Piññā according to the commentary of Theragāthā, Therīgāthā and Apādāna. 

Those who are endowed with these qualities are called Thera. Vada means the teaching of the Thera. So, according to “Therānam Vado Theravādo” the teaching of Thera is called Therava. That is Another definition of Theravada Tradition.

            Theravada means the opinion of the senior monks of Buddha’s disciples. After the Buddha passed away, Ven. Mahākassapa led and held the first Buddhist Council participating Five hundred Arahants.

            They accepted this word that “Handa mayam āvuso dhammam ca vinayam ca sangāyāma” encouraged by Ven. Mahākassapa. Then, they collected all Buddha’s teachings and counted how much Dhamma and Vinaya. All Dhamma and Vinaya were classified systematically.    

Then, within hundred years, in order to examine and suppress the practices of unlawful ten points from the Vinaya held by Vajjian monks, Theras held the Second Buddhist Council. Led by Ven. Yasa, Revata and Sabbakāmī, that council was performed with seven hundred monks. There were different views about Vinaya between the two councils.

After the Socend Buddhist Council, there arose different views as regards Dhamma. It is consider ed that Kathāvatthu composed by Moggaliputtatissa had developed philosophical points of views.  Regarding the views of Dhamma, there developed 7 schools in Mahāsanghika and 11 schools in Thera vāda within three hundred centuries B. C. Many years later, Mahāsanghika became Mahāyāna. The eleven sets are Mahisāsaka, Vijjiputtaka, Dhammaguppattika and Sabbatthivāda, etc. Mahāsan ghikas were also divided as Gokulika, Paññattivāda, Cetiyavāda and so on. Theravāda school gradually declined from India. But its branch continues to survive in Sri Lanka and South East Asia.

First and second Buddhist Councils arose depending on Vinaya problems. The third Buddhist Council arose depending on Dhamma because there were arguments each other on the Dhamma.

            After the Third Buddhist Council, with Āsoka’s patronage, Moggaliputta Tissa sent religious missions to nine different countries for the introduction, development and spread of Buddhism. Buddhism flourished depending on geographical area as Northern Buddhism and southern Buddhism.

The Theravada school bases on its practice and doctrine especially the Pāli Canon and its commentaries. After being orally transmitted for a few centuries, the Pāli canon and commentaries were written in the last century BC.

            Theravāda is primarily practiced today in Sri Lanka, Burma, Laos, Thailand, Cambodia as well as small portions of China, Vietnam, Malaysia and Bangladesh. It has a growing at presence in Europe and America.

            In conclusion, the early three councils were held in India. They are regarded as early historical beginning of Theravāda Tradition. Theras participated in all councils. So, Theravāda is nothing but the opinion of the senior monksof Buddha’s disciples.