Common Platform

LET US SEARCH FOR COMMON PLATFORM

TO WALK ON TOGETHER
PRESENTED BY DR. ASHIN NYANISSARA

          We humans are mysterious beings with inconceivable potentialities. Noble characteristics and criminal tendencies are latent within us. These may rise to the surface of our life at any time unexpectedly without using strength and power. These are dormant within us in various degrees. Within the powerful complex machinery of man's mind, we find a treasure storehouse of virtue and rubbish heap of wickedness. By developing these respective characteristics, we may become either a blessing or a curse to humanity. If we wish to sublimate ourselves to the noble service of humanity, we must endeavor our best to remove the latent evils and cultivate the dormant seed of virtue. To discover invaluable treasure latent within us, righteous patience and persistent effort are essential. Even the poorest people can accomplish this task. Thus, wealth and power are not essential prerequisites to the accumulation of human value.

          One powerful destructive vice within us is anger (Dosa). The constructive virtue that can eliminate this evil force and ennoble mankind is loving-kindness (Metta). Cruelty (HiÑsa) is another vice that is responsible for many horrors and atrocities prevalent in the world today. Compassion (Karuna) is its antidote. Jealousy (Issa) is another vice that is a poison to every system of the world. The poisonous jealousy leads to unhealthy rivalries and dangerous competitions. The most effective remedy for this poisonous drug is appreciative joy (Mudita). Two other universal characteristics that upset the mental equipoise of a man are attachment to the pleasurable things and aversion to the un-pleasurable things. Developing equanimity (Upekkha) can eliminate these two opposite forces. These four sterling virtues may be rendered by modes of Noble Conduct or Noble Abodes. These four noble conducts are capable of elevating the world if mankind is so wills on them. If all mankind tries to cultivate these conducts, irrespective of creed, colour, race or sex, the world can be transformed into a supreme paradise where we all can live in perfect peace and harmony as ideal citizens of one world. So, we should also extend these four noble virtues towards all living beings without exception. Consequently, these virtues can be called boundless noble spirit. Irrespective or religious beliefs, everyone should cultivate these sweet virtues and be a blessing to oneself and all others.

          The development of loving-kindness softens people's hearts. In the organization of nations, instead of providing military aid, we should give the pure aid of loving-kindness to the helpless world. It is defined as the sincere wish for the welfare and genuine happiness of all mankind without making distinction between ourselves and others. "Just as a mother protects her only child even at the risk of her own life, even so one should cultivate boundless loving-kindness towards all living beings". Therefore, loving-kindness of mothers is not the passionate love towards her child. Even so, our love towards other nations or other countries must be a sincere wish and pure love for the genuine peace and welfare of the world. We should extend the boundless universal brotherhood and sisterhood spirit without barriers in the differences of political views and religious beliefs.

          The loving-kindness, which is a sincere wish for the genuine peace and welfare of the world, is not political, racial, national, or even a religious brotherhood. Political brotherhood is confined only to those who share similar political views, such as the partial brotherhood of Democrats, Socialists, Communists, and so on. Racial brotherhood and national brotherhood are restricted only to those of same race and nation. Very often to assert their racial or political superiority, they resort to brutal warfare and killing of people by mercilessly raining bombs from the sky above. The pathetic incidents of the Second World War are striking as examples, which can never be forgotten by mankind. Acts of violence and terrorism should be denounced, and harmonious relations should be established with the people of different background and faiths.

         

Loving-kindness (Metta) is not mere religious brotherhood either. Owing to the limitations of religious brotherhood, religious disputes and so called holy wars are waged without the least compassion; sincere outspoken men and women have been roasted and burnt alive. Many atrocities have been perpetrated which baffle description. Cruel wars have been waged, marring the historic pages of world history. To establish genuine peace and happiness amongst mankind, a sincere religious awaking and harmony are necessary in this morally bankrupt world. So we must carefully establish a pure and useful life of love, reason and justice based on the noble principle of their respective teachers and leaders.

          The Buddha addressed, "Hatred never ceases through hatred, but hatred ceases by love alone. This is the essence of the ancient and eternal law." As loving–kindness is a constructive peaceful force, it has the power to counteract destructive influences. Just as hateful thoughts can produce toxic effects in any system or policy, even so loving thoughts can produce healthy, wealthy mental and physical effects. The Buddha emphatically stated the importance of morality as a means to overcome tensions and difficulties, to solve the problems of humanity. We should exercise right thought of selflessness, loving-kindness, compassion and harmlessness or non-violence.

          Today's world is full of a chaos, miseries, war-weariness, and violence; the nations are arming themselves to the teeth. Human lives are in danger and frightened by the arms race between great countries or G countries. These weapons are always ready to release and to kill many human lives at any moment. In fact, the world is absolutely in need of this universal loving-kindness, measureless compassion, sympathetic joy, great tolerance and right vision in order for all of us to live in one world in perfect peace and harmony like brothers and sisters.

          We should develop sincere love to kill the enemy of the world, which is hatred. We should develop invaluable compassion to remove the woe of nations, which is cruelty. We should develop appreciative joy to protest from the poisoning of all systems, which is jealousy. We should develop the mental equipoise of man to eliminate attachment to pleasurable situations and aversion to un-pleasurable situations.

          In the world today, from the materialistic point of view, all technology, industry, machinery are highly advancing, but on the contrary, most people's mind are underdeveloped, their spirits remain in poverty.

          Most modern people's mentalities are lacking loving-kindness, compassion, sympathetic joy and equilibrium. Furthermore, the character of the young generation is bankrupt. Both material and mental progress are essential for the development of a country. In order to alleviate poverty, all religious leaders and spiritual scholars should develop educational infrastructures for modern education and moral education as well. Generally, good education is an avenue to upward morality and a way out of poverty. Now worldly progress is good enough, but the progress of spiritual life is at the minimum degree in the material world. Therefore, we need to try to elevate spirit of people, especially the character of sons and daughters of our world for the progress of our age in the near and far future.

          To do so, we should change and promote the entire education system of every country; we should plan and project, teach and learn moral education, cultural education, religious education, spiritual education according to respective country, culture, nature, etc. Thus, all spiritual and religious leaders need to meet on a common platform and we should try to form one organization such as "The United Religions" just like the United States, the United Kingdom, and the United Nations. If we could organize the United Religions, we would co-operate with the United Nations to solve the problems of nations.

           On account of different faiths or views, if we cannot meet, stand and walk on a common platform like brothers and sisters, and then surely the many mission of compassionate world teachers or many spiritual leaders would fail in doing good for the world. Since we all are citizens of the world, loving-kindness (Metta, great tolerance (Khanti), forgiveness and compassion are our common platform, it is to walk on together. However impossible it may seem now, surely it cannot be easier less risky than engaging at a brutal fighting in nuclear war. Let us get together and construct the spirit of universal brotherhood and sisterhood.

          I would like to conclude for my speech with the priceless word of the Buddha:

          "One should win anger through loving-kindness, wickedness through goodness, selfishness through charity, and falsehood through truthfulness."  This is the advice of the Buddha.

          "Hatred never ceases through hatred, but it ceases by love alone. This is the essence of the ancient and eternal law."  This is the advice of the Buddha.

          May the truth and peace prevail in every corner of the world!
          May All beings be peaceful and happy forever!

 Dr. Ashin Nyanissara
The Chancellor
Sitagu International Buddhist Academy
Sagaing Hills, Sagaing, Myanmar

Accomplishment

It is important to know when you have let go of desire: when you no longer judge or try to get rid of it; when you recognise that it’s just the way it is. When you are really calm and peaceful, then you will find that there is no attachment to anything. You are not caught up, trying to get something or trying to get rid of something. Well-being is just knowing things as they are without feeling the necessity to pass judgement upon them. We say all the time, ‘This shouldn’t be like this!’, ‘I shouldn’t be this way!’ and, ‘You shouldn’t be like this and you shouldn’t do that!’ and so on. I’m sure I could tell you what you should be - and you could tell me what I should be. We should be kind, loving, generous, good-hearted, hard-working, diligent, courageous, brave and compassionate. I don’t have to know you at all to tell you that! But to really know you, I would have to open up to you rather than start from an ideal about what a woman or man should be, what a Buddhist should be or what a Christian should be. It’s not that we don’t know what we should be. Our suffering comes from the attachment that we have to ideals, and the complexities we create about the way things are. We are never what we should be according to our highest ideals. Life, others, the country we are in, the world we live in - things never seem to be what they should be. We become very critical of everything and of ourselves: ‘I know I should be more patient, but I just CAN’T be patient!’....Listen to all the ‘shoulds’ and the ‘should nots’ and the desires: wanting the pleasant, wanting to become or wanting to get rid of the ugly and the painful. It’s like listening to somebody talking over the fence saying, ‘I want this and I don’t like that. It should be this way and it shouldn’t be that way.’ Really take time to listen to the complaining mind; bring it into consciousness. I used to do a lot of this when I felt discontented or critical. I would close my eyes and start thinking, ‘I don’t like this and I don’t want that’, ‘That person shouldn’t be like this’, and ‘The world shouldn’t be like that’. I would keep listening to this kind of critical demon that would go on and on, criticising me, you and the world. Then I would think, ‘I want happiness and comfort; I want to feel safe; I want to be loved!’ I would deliberately think these things out and listen to them in order to know them simply as conditions that arise in the mind. So bring them up in your mind - arouse all the hopes, desires and criticisms. Bring them into consciousness. Then you will know desire and be able to lay it aside. The more we contemplate and investigate grasping, the more the insight arises: ‘Desire should be let go of.’ Then, through the actual practice and understanding of what letting go really is, we have the third insight into the Second Noble Truth, which is: ‘Desire has been let go of.’ We actually know letting go. It is not a theoretical letting go, but a direct insight. You know letting go has been accomplished. This is what practice is all about.

For Success

For Success

Know more than other,
Work more than other,
Expect less than other.
W.Shakespeare

"Do not be angry with me if I tell you the truth”

Socrates

The nature of the world

The Buddha taught in his first sermon the unsatisfactory nature of worldly life (dukkha). The Buddha dissected the origin of dukkha and revealed that it arises from craving and clinging. For example, we experience suffering when we can’t get something we want and even if we do, we experience sadness at its loss. Importantly, once a particular desire has been fulfilled, a person will move onto something else to crave – such is the unquenchable nature of the thirst.

There is a way out of dukkha as the Buddha explained further. Since people are unsatisfied or experience suffering because of craving, the logical step in stopping suffering is to uproot its cause, that is craving itself. The cessation of craving results in the extinction of the factors that cause suffering and the realisation of perfect peace and happiness, Nibbana.

In Buddhist tradition the path leading to Nibbana begins with the practise of generosity (dana) and morality (sila). These practises are important because they provide the right conditions for the higher training of meditation (bhavana), which enables us to be free of ignorance. It is because of ignorance that we crave and cling. Through wisdom the causal factors that results in dukkha are extinguished.

Many people practise generosity because it is the opposite of craving and clinging. Generosity has so much power because it has the quality of letting go and non-attachment.

In Myanmar and in many other Buddhist countries generosity is often expressed as the offering of meals to monks and people. Each time we offer food, we think beyond ourselves and our wants and replace them with the selfless act of giving. The sharing of food is highly regarded because whenever we offer a person food, we not only give them something to eat, we are giving much more. We give health, energy, clarity of mind and life.

This is why the Buddha said “if you knew, as I do, the power of generosity, you would not let a single meal go by without sharing some of it.” The Buddha was trying to convey to us in this message that the power of generosity acts positively at many different levels: it directly benefits the person who receives; it brings immediate happiness to the person who gives and sends us well on our way on the spiritual path that ultimately leads to Nibbana.

Mindfulness

• I have no parents; I make the Heavens and the Earth my parents.
• I have no home; I make mindfulness my home.
• I have no life or death; I make the tides of breathing my life and death.
• I have no divine power; I make honesty my divine power.
• I have no friends; I make my mind my friend.
• I have no castle; I make the immovable mind my castle.
• I have no sword; I make absence of self my sword.

If you knew, as I do, the power of genorosity, you would not let a single meal go by without sharing some of it – The Buddha

The Four Noble Truths

1. Life means suffering.

2. The origin of suffering is attachment.

3. The cessation of suffering is attainable.

4. The path to the cessation of suffering.

1. Life means suffering.

To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.

2. The origin of suffering is attachment.

The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a "self" which is a delusion, because there is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.

3. The cessation of suffering is attainable.

The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.

The Noble Eightfold Path

	1. Right View	Wisdom
	2. Right Intention
	3. Right Speech	Ethical Conduct
	4. Right Action
	5. Right Livelihood
	6. Right Effort	Mental Development
	7. Right Mindfulness
	8. Right Concentration

The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.

1. Right View

 Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.

2. Right Intention

 While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.

3. Right Speech

Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.

4. Right Action

The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.

5. Right Livelihood

Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.

6. Right Effort

Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 
1. to prevent the arising of unarisen unwholesome states, 
2. to abandon unwholesome states that have already arisen,
3. to arouse wholesome states that have not yet arisen, and
4. to maintain and perfect wholesome states already arisen.

7. Right Mindfulness

Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness:
1. contemplation of the body, 
2. contemplation of feeling (repulsive, attractive, or neutral), 
3. contemplation of the state of mind, and
4. contemplation of the phenomena.

8. Right Concentration

The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.

About Buddhism

                                                                                                             

The greatest achievement is selflessness.
The greatest worth is self-mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the world ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.

Atisha (11th century Tibetan Buddhist master)

ေျပာင္းလဲျခင္း

ီ ေဗာဓိပင္ေနရာဟာ အလင္းႏွင့္ အေမွာင္တို႔ တိုက္ခိုက္သတ္ပုတ္ခဲ့တဲ့ ေနရာျဖစ္ခဲ့။ ေနရဥၹရာ ျမစ္ဟာ ပကတိေရ စီးဆင္းျခင္းမရွိေပမဲ့ ဓမၼသီအိုရီေတြ စီးဆင္းတဲ့ ေနရာျဖစ္ခဲ့။ ဒုကၠရစရိယဂူဟာ ဘုရားရွင္ရဲ႕ အရပ္ေတာ္ သီအိုရီကို ျပသတဲ့ ေနရာျဖစ္ခဲ့။ ေ၀ဘာရေတာင္စေသာ ေတာင္ေတြဟာ ဒႆနအလင္းေတြ ျမွဳပ္ႏွံတဲ့ေနရာျဖစ္ခဲ့။ ဂိဇၥ်ဂုတ္ေတာင္ဟာ ေမတၱာတရား၏ျပယုဂ္ အႏိႈင္းမဲ့ပုဂၢိဳလ္တို႔၏ ႏႈိင္းယွဥ္စရာ ေနရာျဖစ္ခဲ့။ နာလႏၵာတကၠသိုလ္ အုတ္ရိုးေတြဟာ သူေတာ္ေကာင္းတို႔ရဲ႕ ေသြးနဲ႕ေရးတဲ့ ေက်ာက္စာေတြ ျမွဳပ္ႏွံထားရာ ေနရာျဖစ္ခဲ့။ သာ၀တၳိျမိဳ႕ အုတ္ရိုးေတြဟာ ကိေလသာ သားေကာင္တို႔၏ သခ်ၤ ိဳင္းေနရာျဖစ္ခဲ့။ မဂဓတိုင္းရဲ႕ လယ္ေျမေတြဟာ သူေတာ္ေကာင္းတို႔ရဲ႕ သစၥာပန္းေတြ စိုက္ပ်ိဳးတဲ့ေနရာျဖစ္ခဲ့။ ဒီလိုနဲ႕- ဒီေနရာေတြဟာ ပူေလာင္ျခင္းေတြကို ေအးျမျခင္းေတြနဲ႕ ႏြမ္းရိျခင္းေတြကို လတ္ဆတ္ျခင္းေတြနဲ႕ ေမွာက္မိုက္ျခင္းေတြကို လင္းလတ္ျခင္းေတြနဲ႕ အားငယ္ျခင္းေတြကို ရဲရင့္ျခင္းေတြနဲ႕ အစားထိုးခဲ့ၾက။ ဒီလိုနဲ႕--- လြဲမွားခဲ့ေသာ ေနာင္တ တရားေတြကို သစ္လြင္ေသာ ေရာင္ျခည္ေတြနဲ႕ အစားထိုးခဲ့ၾက။ ေသဆံုးေနေသာ ႏွလံုသားကို ရွင္သန္ျခင္းေတြနဲ႕  အစားထိုးခဲ့ၾက။ ျပန္လမ္းမဲ့ေသာ ဘ၀ကို ျပန္လမ္းအျဖစ္နဲ႕ အစားထိုးခဲ့ၾက။ ဒီလိုနဲ႕--- ေမွွ်ာ္လင့္ထားခဲ့ေသာ အလြမ္းေတြကို ေမွွ်ာ္လင့္မထားေသာ (သစၥာ) ပန္းေတြနဲ႕ အစားထိုးခဲ့ၾက ဒီလိုနဲ႕--------                               လင္းထက္ (ျမင္းျခံ)

ေနာက္ဆံုးရတဲ့ကိန္း

     ေလာကႀကီးထဲမွာ ျဖစ္ပ်က္ေနသမွ်ကိစၥအားလံုးက တစ္ခုကိုရရင္ အျခားတစ္ခုကို ဆံုး႐ႈံးရတာခ်ည္းပဲ။ အခ်စ္က လူကိုေပ်ာ္ရႊင္မႈေတြေပးသလို ဝမ္းနည္းေၾကကဲြမႈကိုလည္း ေပးတယ္။  စည္းစိမ္ခ်မ္းသာျခင္းက လူကိုေပ်ာ္ရႊင္ေစသလို စိတ္ မခ်မ္းေျမ့မႈေတြကိုလည္း ေပးတယ္။ ေအာင္ျမင္ျခင္းက လူကိုဝမ္းသာဂုဏ္ယူေစသလို ႐ႈံးနိမ့္ျခင္းက လူကို ဝမ္းနည္းေစတယ္။

     ေမွ်ာ္လင့္ထားတဲ့ အရာတစ္ခုခုကို ပိုင္ဆိုင္ရတာဟာ ေပ်ာ္ရႊင္ျခင္းတစ္မ်ဳိးျဖစ္တယ္။ အလားတူ ဆံုး႐ံႈးသြားခဲ့ရင္ ေပ်ာ္ရႊင္ခဲ့တဲ့ အဆအတိုင္း ျပန္ခံစားရလိမ့္မယ္။ ဥပမာ- ရယူပိုင္ဆိုင္တုန္းက ၈မွတ္ ေပ်ာ္ရႊင္ခဲ့ရင္ ဆံုး႐ႈံးသြားတဲ့ အခ်ိန္မွာလည္း ၈မွတ္ ဝမ္းနည္းေၾကကဲြလိမ့္မယ္။ ေနာက္ဆံုးရတဲ့ကိန္းက အတူတူပဲျဖစ္တယ္။

     လူတခ်ဳိ႕က ပစၥည္းဥစၥာကို ရယူပိုင္ဆိုင္ႏိုင္ခဲ့ေပမယ့္ က်န္းမာေရး၊ မိသားစု သို႔မဟုတ္ အခ်စ္ေရးမွာ ဆံုး႐ႈံးသြားၾကတယ္။ လူတခ်ဳိ႕က စီးပြါးေရး၊ ေအာင္ျမင္ေရးမွာ ၃မွတ္ေလ်ာ့ခဲ့ေပ မယ့္ လူမႈေရး၊ က်န္းမာေရးနဲ႔ ကိုယ္ပိုင္လြတ္လပ္မႈမွာ ၃မွတ္တိုးလာခဲ့တယ္။ တခ်ဳိ႕အရာေတြက မတရားဘူးလို႔ထင္ရေပမယ့္ ေသခ်ာခ်င့္ခ်ိန္ၾကည့္ရင္ တရားတာေတြခ်ည္းပါပဲ။

     တခ်ဳိ႕က ေငြရွိရင္ ပိုေပ်ာ္ရႊင္ရတယ္လို႔ ထင္ၾကတယ္။

     ဆင္းရဲသားတစ္ဦးက ေငြရာေက်ာ္ေလးနဲ႔ ေပ်ာ္ရႊင္မႈကိုရႏိုင္တယ္။ အဲဒီဆင္းရဲသား သူေဌးျဖစ္ၿပီးေနာက္ တူညီတဲ့ေပ်ာ္ရႊင္မႈကို ေငြေထာင္ေသာင္းသံုးမွ ဒါမွမဟုတ္ သိန္းရာေက်ာ္သံုးမွ သူရႏိုင္ေတာ့မယ္။ အရသာျပင္းျပင္းႀကိဳက္ေလ အဲဒီပစၥည္းေတြရဲ႕အရသာက ညံ့ေလေလျဖစ္တယ္။ ေငြေၾကးမ်ားေလေလ အဲဒီေငြေတြရဲ႕တန္ဖိုးက ေသးေလေလျဖစ္တယ္။ ဗိုက္အရမ္းဆာခ်ိန္မွာ ေပါက္စီတစ္လံုးရဲ႕ အရသာက အရမ္းခ်ဳိၿမိန္ပါတယ္။ ဒါေပမယ့္ ေပါက္စီငါးလံုးစားၿပီးေနာက္ ေပါက္စီရဲ႕ ခ်ဳိၿမိန္တဲ့အရသာကို သင္ခံစားမိေတာ့မွာ မဟုတ္ဘူး။
     ေငြမ်ားေလ သူခိုးဓျမရန္ကိုေၾကာက္ေလ၊ အိမ္ႀကီးေလ ထိန္းသိမ္းလွဲက်င္းရမွာေၾကာက္ေလ၊ မ်ားမ်ားစားတဲ့လူက ဝမွာေၾကာက္တယ္။ ေကာင္းေကာင္းစားရတဲ့လူက ေသမွာ ေၾကာက္တယ္။ ဒါေၾကာင့္ အခုေခတ္ ခ်မ္းသာတဲ့လူေတြက ဟင္းသီးဟင္းရြက္၊ သစ္သီးဝလံေတြ စားၾကတယ္။ ပဲ၊ ေျပာင္း၊ ဂ်ံဳေတြကို အဓိကထားစားၾကတယ္။ အဲဒီအစားအစာေတြ အားလံုးက ဆင္းရဲတုန္းက စားခဲ့တဲ့အစာ ဒါမွမဟုတ္ တိရစာၦန္ေတြကို ေကြၽးတဲ့အစာေတြ မဟုတ္ပါလား။

     အားလံုးသိၿပီျဖစ္တဲ့ ပံုျပင္တစ္ပုဒ္က ဒီလိုဆိုပါတယ္။

     ေျမေခြးတစ္ေကာင္ဟာ ၿခံစည္းရိုးထဲက စပ်စ္သီးကိုေတြ႔ေတာ့ အရမ္းစားခ်င္ခဲ့တယ္။ အပင္ထက္က စပ်စ္သီးေတြရဲ႕ ဆဲြေဆာင္မႈေၾကာင့္ ေျမေခြးဟာ ၿခံထဲဝင္ဖို႔ ဝင္ေပါက္ကို လိုက္ရွာခဲ့တယ္။ ေနာက္ဆံုး စည္းရိုးနားက ဝင္ေပါက္တစ္ခုကို သူေတြ႔ခဲ့တယ္။ ဝင္ေပါက္ကေသးေနလို႔ သူ႔ခႏၶာကိုယ္နဲ႔ ဝင္မရခဲ့ဘူး။ ဒါနဲ႔ ေျမေခြးက ဝင္ေပါက္ေသးေသးေလးထဲ ဝင္ရဖို႔ သူ႔ခႏၶာကိုယ္ ေသးငယ္သြားေအာင္ စည္းရိုးအျပင္မွာ(၆)ရက္ၾကာ အဆာငတ္ခံခဲ့တယ္။ ေနာက္ဆံုး ေျမေခြးဟာ ၿခံထဲဝင္ႏိုင္ခဲ့ၿပီး စပ်စ္သီးေတြကို အားရပါးရ စားသံုးခဲ့တယ္။ စားၿပီးမွ ျပည့္တင္းေနတဲ့ခႏၶာနဲ႔ ၿခံအျပင္ထြက္ဖို႔ မရမွန္းသိေတာ့ ေျမေခြးဟာ (၆)ရက္ၾကာ အဆာငတ္ခံျပန္တယ္။

     ဒါေၾကာင့္ ေနာက္ဆံုးရကိန္းက အတူတူပဲလို႔ ေျပာရျခင္းျဖစ္တယ္။

     ေခ်ာင္းအထက္ပိုင္းမွာ ေန႔တိုင္းေရေသာက္ေနတဲ့ ရွဥ့္တစ္ေကာင္နဲ႔ ေခ်ာင္းေအာက္ပိုင္းမွာ ေန႔တိုင္းေရေသာက္ေနတဲ့ ရွဥ့္က ဘာမွမျခားနားဘူး။ ရွဥ့္တစ္ေကာင္ရဲ႕ ခႏၶာကိုယ္ထဲမွာ ေရဘယ္ေလာက္ဆန္႔မလဲ? ေရပိုေသာက္တဲ့သူက ဗိုက္ကားၿပီး ေသရံုကလဲြလို႔ ဘာျဖစ္ႏိုင္ဦးမလဲ?

     ေလာကႀကီးတစ္ခုလံုးကို ကုိယ္ပိုင္ဆိုင္ထားတယ္ဆိုရင္ေတာင္ ကိုယ့္အတြက္က တစ္ေန႔ထမင္းသံုးနပ္နဲ႔ ညအိပ္ရင္ ကုတင္တစ္လံုးပါပဲ။ ကုတင္အလံုးတစ္ရာ ပိုင္တယ္ ဆိုရင္ေတာင္ ညအိပ္ရင္ ကုတင္တစ္လံုးပဲ သင္အိပ္ႏိုင္မယ္။ ဖိနပ္အရံတစ္ေထာင္ ပိုင္ထားတယ္ဆိုရင္ေတာင္ တစ္ႀကိမ္မွာ ဖိနပ္တစ္ရံပဲ သင္စီးလို႔ရမယ္။ ဟင္းအပဲြ ရာေက်ာ္ကို သင္မွာႏိုင္တယ္ဆိုရင္ေတာင္ သင္ဘယ္ေလာက္စားႏိုင္မလဲ? အလြန္ဆံုး အစာအိမ္တစ္ခုပဲ သင္ထည့္ႏိုင္မွာ မဟုတ္လား?

     လူရယ္လို႔ျဖစ္လာရင္ လူဘဝဆိုတာကို ေတြ႔ႀကံဳခံစားၾကည့္ဖို႔ပါပဲ။
     လူ႔ေလာကထဲ ေရာက္လာသူေတြအားလံုးမွာ ဥစၥာ၊ ရာထူးေတြသာ အနိမ့္အျမင့္ဆိုၿပီး အဆင့္အတန္းခဲြထားၾကမယ္။ က်န္းမာေရးနဲ႔ ေပ်ာ္ရႊင္ျခင္းကိုေတာ့ အနိမ့္ အျမင့္ခဲြျခားလို႔ ရမွာမဟုတ္ဘူး။ ေငြရွိတဲ့လူရဲ႕ ေပ်ာ္ရႊင္ျခင္းက ပိုရႈပ္ေထြးမယ္။ ဆင္းရဲတဲ့လူရဲ႕ ေပ်ာ္ရႊင္ျခင္းက ပိုရိုးရွင္းမယ္။ ဒီေလာက္ေလးပဲ ကြာျခားပါတယ္။ တစ္ၿပိဳင္တည္းမွာ ေယာက္်ား ဒါမွမဟုတ္ မိန္းမ သံုးေလးေယာက္ပိုင္ဆိုင္သူက တစ္ေယာက္တည္းပိုင္ဆိုင္သူေလာက္ ရိုးရွင္းေပ်ာ္ရႊင္မွာ မဟုတ္ပါဘူး။

     သင္ေပ်ာ္ရႊင္ခ်ိန္မွာ ဝမ္းနည္းျခင္းက တစ္ေနရာမွာ ေခ်ာင္းေျမာင္းေနလိမ့္မယ္။ ဝမ္းနည္းေၾကကဲြျခင္းရဲ႕ေနာက္မွာ ေပ်ာ္ရႊင္ျခင္းက ထပ္ၾကပ္မခြါလိုက္လို႔ေနတယ္။ ေနာက္ဆံုးမွာ အရာရာတိုင္းက သူ႔ေနရာနဲ႔သူ အံဝင္ခြင္က် ဒြန္တဲြေနတယ္ဆိုတာကို သင္သတိျပဳမိလိမ့္မယ္။ ေပ်ာ္ရႊင္တာ ဝမ္းနည္းတာ၊ ပိုင္ဆိုင္တာ ဆံုးရႈံးတာ၊ ေကာင္းတာ ဆိုးတာ၊ တိုးတာ ေလွ်ာ့တာ ေနာက္ဆံုးရတဲ့ကိန္း(သုည)က တူညီေနပါလိမ့္မယ္။

     တခ်ဳိ႕လူက အခ်ိန္ေစာၿပီး ရယူပိုင္ဆိုင္ရတယ္။ တခ်ဳိ႕ကေနာက္က်မွ ရယူပိုင္ဆိုင္တယ္။ တခ်ဳိ႕က အခ်ိန္ေစာၿပီး လက္လႊတ္ဆံုးရႈံးရတယ္။ တခ်ဳိ႕က ေနာက္က်မွ ဆံုးရႈံးတယ္။ ဒါေပမယ့္ ေနာက္ဆံုးရတဲ့ကိန္းက အတူတူပဲျဖစ္တယ္။ ရယူပိုင္ဆိုင္တုန္းက ေပ်ာ္ရႊင္ခဲ့တဲ့ေပ်ာ္ရႊင္ျခင္းေလာက္ ဆံုးရႈံးခ်ိန္မွာ ဝမ္းနည္းရမွာျဖစ္တယ္။ ေနာက္ဆံုး ေသဆံုးခ်ိန္မွာ လူတိုင္း၊ အရာတိုင္းက တူညီသြားပါတယ္။ ေသဆံုးျခင္းက အရာအားလံုးကို တရားမွ်မွ် ေဆာင္ရြက္ေပးခဲ့ပါတယ္။ ေသဆံုးျခင္းမွာ ဆင္းရဲ ခ်မ္းသာ ခဲြမထားပါဘူး။ ခ်မ္းသာတဲ့လူက သက္ေတာင့္သက္သာေသရၿပီး ဆင္းရဲသူက နာက်င္ခံစားၿပီး ေသမွာမဟုတ္ပါဘူး။

     လူတခ်ဳိ႕က (၁ဝ)မွတ္အျပည့္ရတယ္။ သူေသဆံုးထြက္ခြါခ်ိန္မွာ (၁ဝ)မွတ္အျပည့္ ဆံုးရႈံးရမွာျဖစ္တယ္။ ဒါဟာ လံုးဝတရားပါတယ္။

     လူတခ်ဳိ႕က (၃)မွတ္ရတယ္။ တခ်ဳိ႕က (၇)မွတ္ရတယ္။
     (၃)မွတ္ရသူက (၃)မွတ္ေသာဥစၥာကိုရၿပီး (၇)မွတ္ေသာက်န္းမာေပ်ာ္ရႊင္မႈကိုရမယ္။
     (၇)မွတ္ရသူက (၇)မွတ္ေသာဥစၥာကိုရၿပီး (၃)မွတ္ေသာက်န္းမာေပ်ာ္ရႊင္မႈကိုရမယ္။
     တခ်ဳိ႕က အရင္ရတယ္။ တခ်ဳိ႕က ေနာက္က်မွရတယ္။ တခ်ဳိ႕က လံုးဝမရဘူး။

     အရင္ရသူက အရင္ဆံုး႐ႈံးမယ္။ ေနာက္က်ရသူက ေနာက္မွဆံုး႐ႈံးမယ္။ လံုးဝမရသူက ဆံုး႐ံႈးေတာ့မွာမဟုတ္ဘူး။ ဒါေၾကာင့္ လူရယ္လို႔ျဖစ္လာရင္ ဘာအၿငိဳးအေတးမွ မထားနဲ႔။ သူမွန္တယ္၊ ငါမွားတယ္၊ သူညံ့တယ္၊ ငါေတာ္တယ္နဲ႔ တြယ္ကပ္တြက္ခ်က္မေနပါနဲ႔။ လူဘဝဆိုတာကို ေတြ႔ႀကံဳခံစားၾကည့္ဖို႔ပါပဲ။

     မူရင္းေရးသားသူ -- He Quan- Feng (何權峰) (စိတ္ပညာ)

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     ေမတၱာဆိုတာ ဘ၀ရဲ့ အေကာင္းဆံုး ေျမၾသဇာပါ။ တစ္ခြန္းတည္းေသာ စကားပဲ ျဖစ္ျဖစ္ အၾကင္နာ ေမတၱာေတြပါရင္ ညိဳးႏြမ္းေနတဲ့ ဘ၀ကိုေတာင္ရွင္သန္ေစပါတယ္။
     ေသးငယ္ေသာအမႈကိစၥတုိ႔တြင္ ကတိသစၥာမရွိေသာသူသည္ ႀကီးေသာအမႈကိစၥတို႔တြင္လည္း ကတိသစၥာရွိလိမ္႔မည္ မဟုတ္။
     တစ္ခ်ိဳ႕ေတြက..အခက္အခဲကို အေၾကာင္းျပဳျပီး..ဦးက်ိဳးတယ္....။

     တစ္ခ်ိဳ႕ေတြက...စံခ်ိန္ခ်ိဳးတယ္...။ (ဝီလ်ံအာသာဝဒ္)

သူ႔မွာတမ္း

သူတို႔အဆုတ္၊ ထားျမွဳပ္ခဲ့သည့္
ဗံုးငုတ္တိုင္မွား၊ ေမာင္ေျပာက္က်ားကို
ရြာသားရြာသူ၊ ေမးၾကျမဴသည္
အူအူယမ္းေငြ႔ ထတုန္းတည္း.....။

"အေမာင္ေျပာက္က်ား၊ ခ်စ္သူအားကို
ဘာမ်ားမွာခဲ့လိုသနည္း..."
"ငယ္ကၾကင္ျမတ္၊ မိသတ္မွတ္ကို
ခြင့္လြတ္ခဲ့ေၾကာင္း ေျပာပါေလ...."

"အေမာင္ေျပာက္က်ား၊ မိဘအားကို
ဘာမ်ားမွာခဲ့လိုသနည္း..."
"ေမြးသည့္မိခင္၊ ေမြးဖခင္ကို
ဦးတင္ခဲ့ေၾကာင္း ေျပာပါေလ..."

"အေမာင္ေျပာက္က်ား၊ တိုင္းျပည္အားကို
ဘာမ်ားမွာခဲ့လိုသနည္း...."
"ခရီးမတ္တတ္၊ လမ္းခုလတ္တြင္
ကိုယ္လြတ္ေရွုာင္ခြါ၊ ခြဲရပါရ်္
အာနာခဲ့ေၾကာင္း ေျပာပါေလ...."

ယမ္းေငြအူအူ၊ တလူလူႏွင့္
ေမးျမဴၾကတုန္း၊ အေနာက္ကုန္းတြင္
ေနလံုးကြယ္ေလၿပီတကား....။

မင္းသု၀ဏ္
(ျမ၀တီမဂၢဇင္း၊ မတ္လ ၁၉၆၃)


 

ၾကယ္ေတြစုံတဲ့ည

အညာရဲ႕
တန္ေဆာင္မုန္းလျပည့္ညမွာ
အေမ့အိမ္ေရွ႕ျခံ၀န္းထဲ
ထန္းလက္ကုလားထုိင္ေပၚ ေခါင္းေမာ့ရင္း
ၾကယ္စံုညကို ၾကည့္မိတယ္။

က်ေနာ္က
ေကာင္းကင္ေပၚ လက္ညိႇဳးထိုးၿပီး
လိပ္ၾကယ္လား၊ ဓူ၀ံလား
ဟသၤာၾကယ္လား၊ ခုႏွစ္စဥ္ၾကယ္လား
ေမာင္ရင္ဆိုင္းထမ္းလား
အေဖ့ကို တဖြဖြေမးေနမိတယ္။

အေဖက
သူ႔ရဲ႕နကၡတ္ၾကည့္ဆရာက
ညေကာင္းကင္က ၾကယ္ေတြကို
လက္ႏွိပ္ဓာတ္မီးနဲ႔ထိုးၿပီး
ဘယ္ရာသီမွာ ဘာ႐ုပ္ေပၚေၾကာင္း
ဆက္စပ္ျပပံုကို ေျပာေနတယ္။

အေမက
စိပ္ပုတီးကို တေခ်ာက္ေခ်ာက္စိပ္ရင္း
က်ေနာ့္ကို ၾကည့္ေနတယ္။

က်ေနာ္က
ေအာက္ျပည္ေအာက္ရြာက မအိမ္သူကို
အညာရဲ႕ၾကယ္စံုညကို ေမာ့ၾကည့္ခိုင္းလိုက္တယ္။

အညာေဆာင္းက
တစိမ့္စိမ့္ေအးလာတယ္
ဥပုသ္ေစာင့္ထားတဲ့ အေမက
“မယ္ဇလီဖူးသုပ္ေလး စားလိုက္ဦး” လို႔ ေျပာတယ္။

တကယ္ေတာ့
ခ်မ္းေျမ႕ၾကည္ႏူးဖို႔ရာ
ေကာင္းကင္မွာ ၾကယ္စံုသလို
ႏွလံုးသားမွာ ၾကယ္စံုဖို႔လည္း လိုပါတယ္။ ။