နႏၵာလွေစတီေတာ္
Sunday, February 28, 2010
စာေရးသူ၏ ကေလးဘ၀အမွတ္တရမ်ား (၂)
Saturday, February 27, 2010
စာေရးသူ၏ ကေလးဘ၀ အမွတ္တရမ်ား (၁)
စာေရးသူတုိ႔ရြာကေလးသည္ ဧရာ၀တီတုိင္းအတြင္း၊ အေနာက္ရုီးမႏွင့္ကပ္လ်ပ္ရွိေသာ အဂၤပူျမီဳ႔နယ္အတြင္း ရွိကြင္းေကာင္းေဒသတြင္ပါ၀င္သည္။ စာေရးသူတုိ႔ငယ္စဥ္က တန္းေက်ာင္းမတက္ခင္ စာေရးသူ မမႏွစ္ေယာက္ စာသင္ေနေသာ ဆရာဦးစိတၱ ဆုိေသာ ဘုန္းႀကီးလူထြက္ထံလုိက္လုိက္သြားသည္။ ဘာေတြသင္ေနမွန္းမသိ ေသာ္လည္းအျမဲလုိက္ေနရသည္။ အဘယ္ေၾကာင့္ဆုိေသာ္ စာေရးသူတုိ႔ေမာင္ႏွစ္မသုံးေယာက္ရွိရာ စာေရးသူက အငယ္ဆုံးဆုိေတာ့ သူတုိ႕ကထိန္းရသည္။ အဲသည္တုန္းကစာေရးသူအသက္က ၅ ႏွစ္သာသာ ရွိအုံးမည္။ မိဘေတြအလုပ္သြားရင္ မမေတြကစာေရးသူကုိထိန္းရသည္။ ဒါေၾကာင့္ကေလးထိန္းရင္း စာသင္ရသည္။ စာေရးသူအသက္ ၈ ႏွစ္အရြယ္တြင္ အေျခခံပညာမူလတန္းေက်ာင္းကုိ စတက္ရသည္။ မူတန္းေက်ာင္းကုိသြားလွ်င္ ေက်ာင္းသားအားလုံး လက္ပုိက္ကာ သြားရပါသည္။ လူႀကီးမ်ားကုိ ေတြ႔လ်ွင္ေခါင္းငုံ႔ရသည္။ အျခင္းျခင္းရန္မျဖစ္ရပါ။ သည္စနစ္ကုိ ေက်ာင္းအုပ္ဆရာမႀကီးက ခ်မွတ္ ထားသည္။ မလုိက္နာလွ်င္အျပစ္ေပးသည္။ ဒါေၾကာင့္ စာေရးသူတုိ႔ကေလးမ်ားက လုိက္နာၾကရ သည္။ ဆရာ၊ ဆရာမမ်ာထံ စာျပန္ေသာအခါ၌လည္း လက္ပုိက္လ်ွက္ျပန္ဆုိရသည္။ ဆရာ၊ ဆရာမ မ်ားအေပၚ၌ ခ်စ္ေၾကာက္ရုိေသၾကသည္။ ဆရာ၊ ဆရာမမ်ားကလည္း တပည့္မ်ားအေပၚ၌ သားသမီးအရင္းသဖြယ္ ေစတနာအျပည့္အ၀ထားကသင္ၾကားေပးသည္။ စာေရးသူေနေသာ ရြာႏွင့္ေက်ာင္းက ၂ မုိင္ေက်ာ္ေလာက္ေ၀းမည္ထင္သည္။ မုိးတြင္းအခါမ်ားဆုိရင္ လမ္းတေလ်ာက္ ဗြက္ေတာကုိရုံးသြားရသည္။ တခါတရံေခ်ာ္လဲတတ္သည္။ ေခ်ာ္လဲရင္လဲ စာေရးသူတုိ႔မွာလဲစရာ အက်ၤီပုဆုိး အပုိမပါ။ သည္လုိပဲရြံ႔ေတြကုိေရေဆးကာ ေက်ာင္းတက္လုိက္ၾကသည္။ ရြံ႔ဆုိတာ စာေရးသူတုိ႔အထူးအဆန္းမဟုတ္။ စာေရးသူတုိ႔ ရြာေဘးစမ္းေခ်ာင္းေသးေသးေလးရွိသည္။ ရြံ႔ဗြက္ေတြကလဲေပါမွေပါ။ ေက်ာင္းပိတ္ရက္ ေန႔ေတြဆုိ သည္ရြ႔ံဗြက္ထဲမွာ လုျပီးခုန္ခ်ၾကသည္။ ခါးလည္အထိျမဳပ္သြားတတ္သည္။ ခုန္ခ်လုိက္ စမ္းေခ်ာင္းထဲဆင္းေရခ်ဳိးလုိက္နဲ႔ သိတ္ေပ်ာ္စရာေကာင္းသည္။ ရြံ႔စရာဟုတခါမွမေတြးခဲ႔ေပ။ သုိ႔အတြက္ေၾကာင့္ ေက်ာင္းတက္သြားရာ၌ လမ္းေပၚကရြံ႔ေလာက္ေတာ့ စာေရးသူတုိ႔ သူငယ္ခ်င္းေတြကမမူပါေပ။ ေက်ာင္းတက္သြားေသာအခါ စာေရးသူတုိ႔ထမင္းက်ဳိင့္ယူသြားၾကရသည္။ ဟင္းေကာင္းတာမေကာင္းတာ စာေရးသူတုိ႔ဂရုမစုိပါ။ မုန္႔ဖုိး မရွိလွ်င္အိမ္ေအာက္ဆင္းျပီး ရွာသည္။ အိမ္ေအာက္၌ အေၾကြေစ့ ဆယ္ျပားေစ့ သုိ႔မဟုတ္ တမတ္ေစ့ေလာက္ရရင္ေပ်ာ္ရသည္။ အေၾကြေစ့က ေဟာင္းေနေသာ္ စာေရးသူက သဲထဲခ်က ေျခဖေနာင့္နာနာပြတ္ေပးလ်ွင္ အေၾကြေစ့ေလးသည္ ျဖဴေဖြးသြားသည္။ အဲဒါေလးယူကာေက်ာင္းတက္သည္။ ဆယ္ျပားေစ့တေစ့ဆုိလွ်င္ ပဲႀကီးေလ်ာ္တထုတ္ရသည္။ ေခါက္မုန္႔တခ်ပ္ရသည္။ အေတာ္ကုိအဆင္ေျပသည္။
Tuesday, February 23, 2010
According to the Buddha's teaching, doubt "vicikicchā" is one of the five Hindrances "nīvarana" to the clear understanding of Truth and to spiritual progress. Doubt, however, is not a 'sin', because there are no articles of faith in Buddhism. In fact there is no 'sin' in Buddhism, as sin is understood in some religions. The root of all evil is ignorance 'avijjā' and false views 'micchā-diṭṭhi'. It is an undeniable fact that as long as there is doubt, perplexity, wavering, no progress is possible. It is also equally undeniable that there must be doubt as long as one does not understand or see clearly. But in order to progress further it is absolutely necessary to get rid of doubt. To get rid of doubt one has to see clearly.
There is no point in saying that one should not doubt or should believe. Just to say I believe' does not mean that you understand and see. When a student works on a mathematical problem, he comes to a stage beyond which he does not know how to proceed, and where he is in doubt and perplexity. As long as he has this doubt, he cannot proceed. If he wants to proceed, he must resolve this doubt. And there are ways of resolving that doubt. Just to say ' I believe', or ' I do not doubt' will certainly not solve the problem. To force oneself to believe and to accept a thing without understanding is political, and not spiritual, and not spiritual or intellectual.
The Buddha was always eager to dispel doubt. Even just a few minutes before his death, he requested his disciples several times to ask him if they had any doubts about his teaching, and not to feel sorry later that they could not clear those doubts. But the disciples were silent. What he said then was touching: 'If it is through respect for the Teacher that you do not ask anything, let even one of you inform his friend' 'i. e.,let one tell his friend so that the latter may ask the question on the others' behalf'.
not only the freedom of thought, but also the tolerance allowed by the Buddha is astonishing to the student of the history of religions. Once in Nālandā a prominent and wealthy householder named Upāli, a well-known lay disciple of Nigantha Nātaputta 'Jaina Mahāvīra', was expressly sent by Mahavīra himself to meet the Buddha and defeat him in argument on certain points in the theory of Karma, because the Buddha's views on the subject were different from those of Mahāvīra. Quite contrary to expectations, Upāli, at the end of the discussion, was convinced that the views of the Buddha were right and those of his master were wrong. So he begged the Buddha to accept him to reconsider it, and not to be in a hurry, for 'considering carefully is good for well-known men like you'. When Upāli expressed his desire again, the Buddha requested him to continue to respect and support his old religious teachers as he used to.
To continue
from the book of ' What the Buddha taught' written by WALPOLA RAHULA
There is no point in saying that one should not doubt or should believe. Just to say I believe' does not mean that you understand and see. When a student works on a mathematical problem, he comes to a stage beyond which he does not know how to proceed, and where he is in doubt and perplexity. As long as he has this doubt, he cannot proceed. If he wants to proceed, he must resolve this doubt. And there are ways of resolving that doubt. Just to say ' I believe', or ' I do not doubt' will certainly not solve the problem. To force oneself to believe and to accept a thing without understanding is political, and not spiritual, and not spiritual or intellectual.
The Buddha was always eager to dispel doubt. Even just a few minutes before his death, he requested his disciples several times to ask him if they had any doubts about his teaching, and not to feel sorry later that they could not clear those doubts. But the disciples were silent. What he said then was touching: 'If it is through respect for the Teacher that you do not ask anything, let even one of you inform his friend' 'i. e.,let one tell his friend so that the latter may ask the question on the others' behalf'.
not only the freedom of thought, but also the tolerance allowed by the Buddha is astonishing to the student of the history of religions. Once in Nālandā a prominent and wealthy householder named Upāli, a well-known lay disciple of Nigantha Nātaputta 'Jaina Mahāvīra', was expressly sent by Mahavīra himself to meet the Buddha and defeat him in argument on certain points in the theory of Karma, because the Buddha's views on the subject were different from those of Mahāvīra. Quite contrary to expectations, Upāli, at the end of the discussion, was convinced that the views of the Buddha were right and those of his master were wrong. So he begged the Buddha to accept him to reconsider it, and not to be in a hurry, for 'considering carefully is good for well-known men like you'. When Upāli expressed his desire again, the Buddha requested him to continue to respect and support his old religious teachers as he used to.
To continue
from the book of ' What the Buddha taught' written by WALPOLA RAHULA
Monday, February 22, 2010
The Buddhist attitude of mind
Among the founders of religions the Buddha (if we are permitted to call him the founder of a religion in the popular sense of the term) was the only teacher, a human being, pure and simple. He attributed all his realization, attainments and achievements to human endeavour and human intelligence. A man and only a man can become a Buddha. Every man has within himself the potentiality of becoming a Buddha, if he so wills it and endeavours. We can call the Buddha a man par excellence. He was so perfect in his ‘human-ness’ that that he came to be regarded later in popular religion almost as ‘super-man’.
Man’s position, according to Buddhism, is supreme. Man is his own master, and there is no higher being or power that sits in judgment over his destiny. ‘One is one’s owe refuge, who else could be the refuge?’ said the Buddha. He admonished his disciples to ‘be a refuge to themselves’, and never to seek refuge in or help from anybody else. He taught, encouraged and stimulated each person to develop himself and to work out his own emancipation, for man has the power to liberate himself from all bondage through his own personal effort and intelligence. The Buddha says: ‘You should do your work, for the Tathāgatas only teacher the way.’ If the Buddha is to be called a ‘saviour’ at all, it is only in the sense that he discovered and showed the path to liberation, Nirvana. But we must treat the Path ourselves.
It is on this principle of individual responsibility that the Buddha allows freedom to his disciples. In the mahāparinibbāna sutta, the Buddha says that he never thought of controlling the Sanga (Order of Monks), nor did he want the Sanga to depend on him. He said that there was no esoteric doctrine in his teaching, nothing hidden in the ‘closed-fist of teacher’ (ācariya muṭṭhi), or to put is in other words, there never was anything ‘up his sleeve’.
The freedom of thought allowed by the Buddha is unheard of elsewhere in the history of religions. This freedom is necessary on his own realization of truth, and not on the benevolent grace of a god or any external power as a reward for his obedient good behavior.
The Buddha once visited a small town called Kesaputta in the kingdom of Kosala. The inhabitants of this town were known by the common name Kālāma. When they heard that the Buddha was in their town, the Kālāmas paid him a visit, and told him: ‘Sir, there are some recluses and brāhmaṇas who visit Kesaputta. They explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. Then come other recluses and brāhaṇas, and they, too, in their turn, explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. But, for us, Sir, we have always doubt and perplexity the truth, and who spoke falsehood.’ Then the Buddha gave them this advice, unique in the history of religions:
‘Yes, Kālāmas, it is proper that you have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas,(1) do not be led by reports, or (2)tradition, or (3)hearsay. (4)Be not led by the authority of religious texts, (5)nor by mare logic or inference, (6) nor by considering appearances, (7) by the delight in speculative opinions, (8) nor by seeming possibilities, nor (9) by the idea: (10)‘this is our teacher’. But, O Kālāmas, when you know for yourselves that certain things are unwholesome (akusala), and wrong, and good, then accept them and follow them.’ The Buddha went even further. He told the bhikkhus that a disciple should examine even the Tathāgata (Buddha) himself, so that he (the disciple) might be fully convinced of the true value of the teacher whom he followed.
To continue---
From the book of what the Buddha taught written by WALPOLA RAHULA
Man’s position, according to Buddhism, is supreme. Man is his own master, and there is no higher being or power that sits in judgment over his destiny. ‘One is one’s owe refuge, who else could be the refuge?’ said the Buddha. He admonished his disciples to ‘be a refuge to themselves’, and never to seek refuge in or help from anybody else. He taught, encouraged and stimulated each person to develop himself and to work out his own emancipation, for man has the power to liberate himself from all bondage through his own personal effort and intelligence. The Buddha says: ‘You should do your work, for the Tathāgatas only teacher the way.’ If the Buddha is to be called a ‘saviour’ at all, it is only in the sense that he discovered and showed the path to liberation, Nirvana. But we must treat the Path ourselves.
It is on this principle of individual responsibility that the Buddha allows freedom to his disciples. In the mahāparinibbāna sutta, the Buddha says that he never thought of controlling the Sanga (Order of Monks), nor did he want the Sanga to depend on him. He said that there was no esoteric doctrine in his teaching, nothing hidden in the ‘closed-fist of teacher’ (ācariya muṭṭhi), or to put is in other words, there never was anything ‘up his sleeve’.
The freedom of thought allowed by the Buddha is unheard of elsewhere in the history of religions. This freedom is necessary on his own realization of truth, and not on the benevolent grace of a god or any external power as a reward for his obedient good behavior.
The Buddha once visited a small town called Kesaputta in the kingdom of Kosala. The inhabitants of this town were known by the common name Kālāma. When they heard that the Buddha was in their town, the Kālāmas paid him a visit, and told him: ‘Sir, there are some recluses and brāhmaṇas who visit Kesaputta. They explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. Then come other recluses and brāhaṇas, and they, too, in their turn, explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. But, for us, Sir, we have always doubt and perplexity the truth, and who spoke falsehood.’ Then the Buddha gave them this advice, unique in the history of religions:
‘Yes, Kālāmas, it is proper that you have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas,(1) do not be led by reports, or (2)tradition, or (3)hearsay. (4)Be not led by the authority of religious texts, (5)nor by mare logic or inference, (6) nor by considering appearances, (7) by the delight in speculative opinions, (8) nor by seeming possibilities, nor (9) by the idea: (10)‘this is our teacher’. But, O Kālāmas, when you know for yourselves that certain things are unwholesome (akusala), and wrong, and good, then accept them and follow them.’ The Buddha went even further. He told the bhikkhus that a disciple should examine even the Tathāgata (Buddha) himself, so that he (the disciple) might be fully convinced of the true value of the teacher whom he followed.
To continue---
From the book of what the Buddha taught written by WALPOLA RAHULA
Sunday, February 21, 2010
Poya day in Sri Lanka
Poya Day is a Buddhist public holiday in Sri Lanka. Every full moon day is known as a Poya in Sinhala.
There are 12 Poyas for a year. Generally shops and businesses are closed on Poya Days, and the sale of alcohol and meat is forbidden.
January : Duruthu Full Moon Poya Day
Duruthu Poya Day is observed as the Buddha's first visit to Sri Lanka.
February : Navam Full Moon Poya Day
Navam Poya Day celebrates the ordination of the Buddha Gotama's main disciples Sariputta and MahaMoggallana.
March : Medin Full Moon Poya Day
Medin Poya Day commemorates the visit of the Buddha to his home to preach to his father King Suddhodana.
April : Bak Full Moon Poya Day
Bak Poya Day commemorates the second visit of the Buddha to Sri Lanka which took place in the fifth year of his Supreme Enlightenment.
May : Vesak Full Moon Poya Day
The Buddhist calendar begins with the month of Vesak. On Vesak Day, Buddhists world over commemorate the triple anniversary of Sakyamuni Siddhartha Gautama the Buddha.
June : Poson Full Moon Poya Day
Poson Poya Day commemorates the introduction of Buddhism to Sri Lanka by Arahat Maha Mahinda, son of King Asoka of India at Mihintale.
July : Esala Full Moon Poya Day
Esala Poya Day commemorates the deliverance of the first sermon to the five ascetics and setting in motion the Wheel of the Dhamma at Sarnath Benares, India.
August : Nikini Full Moon Poya Day
Nikini Poya Day commemorates the conducting of the first Dhamma Sangayana.
September : Binara Full Moon Poya Day
Binara Full Moon Poya Day commemorates the Buddha's visit to heaven to preach to his mother and celestial multitude.
October : Vap Full Moon Poya Day
Vap Poya Day commemorates the conclusion of the Buddha's preaching of the Abhidhamma for three months to his mother in the Heavenly realm.
November : Il Full Moon Poya Day
Il Poya Day commemorates the obtaining of Vivarana(the assurance of becoming a Buddha) by the Bodhisatta Maitriya and the commissioning of 60 disciples by the Buddha to disperse his teachings.
December : Unduvap Full Moon Poya Day
Unduvap Poya Day denotes the arrival of the Bo-tree sapling.
Related Links:
Sinhala and Tamil new year
Two classes of peole
All of us have to deal with various people living different places in this world. We can get pleasant or unpleasant and good or bad things from them. So it is very important for us to decide wise man or fool man at the dealing with them. The Buddha taught about the wise man and the fool man in ‘Asevanāsa bālānaṃ Paṇḍhitānañca sivanā’ of the Maṇgala sutra. There the Buddha divided into two classifies the people.
First one is the fool. It is important for us to avoid the fools in order to escape the dangers created by them and secure prosperity and happiness in life. He is fool who thinks evil thoughts, makes evil speeches and performs evil deeds. A fool is possessed of evil attributes, such as greed, hatred, anger, ignorance, envy, jealousy, cruelty, selfishness and so on. He cannot distinguish between good and evil, truth and untruth or right and wrong or cause and effect. It is devoid of knowledge, love, good-will and compassion. He thinks highly of himself and slightly others and acts accordingly. He acts without forethought or foresight. He is selfish, greedy, blaming others when in trouble for his misdeeds, never admitting his faults. Unwilling to help others, he never helps others. He encourages others in evil deeds and himself continues his misdeeds. So it is better to avoid them rather than to associate with them.
Latter one is the wise man. Being not enough just to avoid fools, it is also the most important for us to associate with the wise and learned to secure safety, prosperity, peace and happiness in life. He is wise man who is possessed of good virtues, such as, liberality, love, compassion, kindness, morality, modesty, absence of envy and jealousy and the like. He has knowledge that can distinguish between right and wrong, truth and untruth, good and evil. He knows what is moral and immoral, what is beneficial and unbeneficial. He is wise who thinks wise thoughts, makes wise speeches and performs wise deeds. He will make himself as well as his neighbors prosperous and happy. He will protect himself and others from all sorts of dangers. For him, there is no difference between high and low, strong and weak, rich and poor; all is the same in his mind.
So all people should select wise companions with the greatest caution and associate with the wise men of vast learning, moral character, concentrated mind and wise counsel. Those who associate with the wise can gain worldly and spiritual progress. I wish heartily that everyone can possess the peace of mind. “Try to be wise yourself and to make others wise, as well.”
Saturday, February 20, 2010
အေမွာင္မွသည္ အလင္းသုိ႔
ေလေျပေလညွင္းေလးတုိ႔၏ ဂီတသံစဥ္ေၾကာင့္ ရြက္ေဟာင္းေၾကြလုိ႔ ရြက္သစ္ေ၀ေနေသာ ပင္ပ်ဳိ ပင္အုိတုိ႔ သည္ ယုိင္းႏြဲ႔လွဳပ္ရွား ကခုန္လ်က္ရွိသည္။ ေရာ္ရြက္၀ါတုိ႔သည္ နိမ့္ခ်ည္ ျမင့္ခ်ည္ ေပ်ာ္ပါး လွဳပ္ရွားေနသည္။ ရြက္သစ္တုိ႔သည္ သံစဥ္သစ္နဲ႔ က်ဴးရင့္လ်က္ရွိၾကသည္။ ေကာင္းကင္ျပင္တခုလုံး သည္ ေဆးစုံႃပြမ္းေသာ ပန္းခ်ီကားတခ်ပ္ႏွယ္ ျမင္ရသူစိတ္ႏွစ္လုံးကုိ သိမ္းက်ဳံးယူဘိသကဲ႔သုိ႔ ဆည္းဆာအလွသည္ အႏူိင္းမဲ႔လွသည္။ တေန႔တာဘ၀အေမာကုိ အဆုံးသတ္လ်က္ အနားယူရာ စံအိမ္သာသုိ႔ ငွက္မ်ဳိးစုံတုိ႔သည္ ေမာင္ႏံွစုံအားျဖင့္လည္းေကာင္း မိသားစုလုိက္ျဖင့္လည္းေကာင္း တိးတုိးသီးက်ဴးပ်ံသန္း လ်က္ရွိၾကသည္။ ေလႏုေအးတုိ႔သည္ ေလာကဓါတ္တခုလုံးကုိ အေမာေျပေစလ်က္ ေတးသံသာတုိ႔ ျဖင့္ေခ်ာသိပ္လ်က္ရွိေပသည္။ သုိ႔ေသာ္ ေလႏုေအးေၾကာင့္လဲမေအးႏုိင္ ေတးသံစုံတုိ႔လည္း မခံစား ႏုိင္ ေတာစပါယ္ပန္းတုိ႔ ေပြ႔ဖက္မူ႔ကုိလည္း မၾကည္ႏူးမေပ်ာ္ပါးႏဳိင္ အမူ႔မထားႏုိင္ေသာ လုလင္ငယ္ တေယာက္သည္ မူိင္းညိဳ႔ညဳိ႔ေတာတန္းကုိ ေက်ာ္ျဖတ္ဘုိ႔သာစိတ္အားသန္ေနသည္။နဖူးမွစီးက်လာေသာေခ်ြးစတုိ႔ကုိဘယ္လက္ေမာင္းႏွင့္သုတ္လ်က္ သူနဲ႔အတူပါလာေသာ ေသာက္ေရဗူးကေလးကုိ ေမာ႔ေသာက္ရန္ဟန္ျပင္လုိက္သည္ သုိ႔ေသာ္သူ၏ ေရဗူးေလးသည္ ကုန္ေနေလျပီျဖစ္သည္။ သူလာခဲ႔ ေသာခရီးသည္လည္း အလွမ္းေ၀းမည္ဆုိတာခန္႔မန္းႏုိင္ပါသည္။
ထုိေၾကာင့္လုလင္သည္ ေတာတန္းထဲရွိစမ္းေခ်ာင္းေလးထဲသုိ႔ဆင္းကာ ေအးျမလွေသာေရကုိ ေရဗူး ေလးႏွင့္အျပည့္ခပ္ကာ တ၀ႀကီးေမာ့ေသာက္လုိက္သည္။ သူ၏တကုိယ္လုံးသည္ေအးစိမ့္သြား သည္။ ခြန္အားသစ္တုိ႔ျဖင့္ လန္းဆန္းသြားသည္။ သုိ႔ေသာ္ သူ၏္ရင္ထဲက အပူမိးေတြက မျငိမ္းႏုိင္ေပ။ ေတာတန္းကုိ ကုိေက်ာ္လုိက္ရင္ မူိင္းညဳိ႔အုပ္ဆု္ိ္င္းေနေသာသစ္ပင္ၾကီးတုိ႔၏ အၾကား၌ စူလစ္မြတ္ခ်ြန္း တုိ႔ျဖင့္ တန္္ဆာဆင္ထားေသာ ျမတ္ဗုဒၶသီတင္းသုံးစံေတာ္မူရာ ေ၀ဠဳ၀န္ေက်ာင္းေတာ္ႀကီးေတာ္ကုိ လွမ္းျမင္ေနရၿပီျဖစ္သည္။ သုိ႔ေသာ္လုလင္သည္ ဗုဒၶသီတင္းသုံးရာေက်ာင္းေတာ္မွန္းမသိေခ်။ အဘယ္ ေၾကာင့္ဆုိေသာ္ သူထြက္လာစဥ္ ဒီေက်ာင္းေတာ္ႀကီးမရွိေသးေခ်။ တျဖည္းျဖည္းႏွင့္ သူငယ္စဥ္ေနခဲ႔ ေသာ ရာဇျဂိဳလ္ၿမီဳ႔ေတာ္ႀကီးႏွင့္ နီးကပ္လာလ်ွင္ သူ၏အစိတ္သည္ ဟုိအတိတ္စီသုိ႔လြင့္ေမ်ာသြား ေလသည္။
အဲဒီအခ်ိ္န္တုန္းက သူအသက္က ၁၀ ႏွစ္ေက်ာ္ ကေလးငယ္သာသာ သူေဌးမိဘတုိ႔မွ ေမြးဖြားထားေသာ တေယာက္တည္းေသာ သူေဌးသားေလး၊ မိဘႏွစ္ပါး၏ ခ်စ္ခင္ယုယမူ႔ကုိသာမက အထိန္းေတာ္မ်ား၏ ခ်စ္ခင္ကုိပါခံရေသာ သူေဌးသားေလး။ မရွိဆုိတဲ႔စကားမၾကားဘူး ဒုကၡဆုိတာ ဘာမွန္းမသိ။ မိဘမ်ားကလည္းတေယာက္တည္းေသာ သားကေလးကုိ မ်က္စိေအာက္က အေျပာက္ မခံ၊ ဘာမဆုိသားအလုိက်။ သုိ႔ေသာ္ “ကမၼ၀ိပါေကာအစိႏၱိေယာ” ဆုိတဲ႔အတုိင္းကံအေၾကာင္းတရား တုိ႔ကားဆန္းက်ယ္လွသည္။ ကပ္ေရာဂါဆုိးႀကီးသည္ သူတုိ႔အိမ္သုိ႔၀င္ေရာက္လာသည္။ မိဘႏွစ္ပါး လုံးသည္ေရာဂါအျပင္းအထန္ခံစားေနရျပီ။ မိခင္ ဘခင္တုိ႔သည္ မိမိတုိ႔ေရာဂါခံအျပင္းအထန္္ခံစားေန ရေသာ္လည္း မိမိတုိ႔ေသလ်ွင္ေသပါေစ ငါတုိ႔သားေလး အသက္ရွင္ေရးသည္အေရးႀကီးသည္ဟူေသာ ဆုိကာ သားေရ ဒီေရာဂါဆုိးႀကီးက အေဖတုိ႔အေမတုိ႔ကမလြတ္ေျမာက္ႏဳိင္ အေဖတုိ႔အေမတုိ႔အရြယ္ ေသလ်ွင္လည္းေသေပ်ာ္ျပီ ငါသားကား ငယ္ေသးသည္။ သုိ႔အတြက္ေၾကာင့္အေဖတုိ႔အေမတုိ႔ကုိ စြန္႔ကာ အိမ္နံရံကုိေဖါက္ခါေျပးေလေလာ့။ ေရာဂါဆုိးႀကီးကင္းကာမွာျပန္လာကာ ေရႊအုီးတုိ႔ကုိ တူးေဖၚ ေလာ့ဟု ေရႊအီုိးျမဳပ္ထားေသာေနရာတုိ႔ကုိလည္းေျပာျပေလသည္။ ထုိေနာက္ သားေလးသည္ မိဘတုိ႔အားကန္ေတာ့လ်ွက္ နံရံေဖါက္ကာအရပ္တပါးသုိ႔ထြက္ေျပးေလသည္။ ၁၀ ႏွစ္သာသာအရြယ္ လုလင္ငယ္ဘ၀ျဖစ္ အရပ္တပါးသုိ႔ထြက္ေျပးကာ ရာဇျဂဳိလ္ျမီဳ႔ေတာ္ႏွင့္အလွမ္းေ၀းေသာ အရပ္၌ ဆင္းရဲဒုကၡခံကာေနခဲ႔သည္။ အခုဆုိအရြယ္ကေလးကလည္း အသက္၂၀ နီးလာျပီ ေရာဂါဆုိးႀကီးက လည္းကင္းေ၀းေလျပီ။ မိမိရဲ႔ျမီဳ႔သုိ႔ျပန္သုိ႔ျပန္ျခင္ေသာဆႏၵကုိလည္းထိန္းခ်ဳပ္မထားႏုိင္ေတာ့ေပ။ သုိ႔အ တြက္ေၾကာင့္သူျပန္လာခဲ႔သည္။
ဤသုိ႔အေတြးေရယာဥ္ေၾကာႏွစ္ေျမာလ်ွက္ေလ်ာက္လာစဥ္ ျမီဳ႔အ၀င္၀အဖုိးအုိတေယာက္ႏွင့္ တုိက္မိသြားသည္။ အဖုိးအုိကယုိင္သြားသည္။ လုလင္ကယုိင္သြားေသာအဖုိအုိလက္ကုိကုိင္ကာ -အဖုိးကန္ေတာ့ေနာ္၊ ကြ်န္ေတာ္မျမင္လုိက္လုိ႔ပါ-ဟုေတာင္းပန္လုိက္သည္။ အဖုိးအုိက-ရပါတယ္ကြယ္ ေျပာကာလွည့္ထြက္သြားသည္။ လုလင္ေျပာမည္ဟန္ျပင္ထားေသာ-အဖုိးေနေကာင္းလား မေတြ႔ရတာ ၾကာျပီ၀မ္းသာလုိက္တာအဖုိးရယ္-ဟူေသာစကားတုိ႔သည္ ရင္ထဲတြင္က်န္ခဲ႔သည္။ သည္အဖုိးအုိသည္ သူငယ္စဥ္ဘ၀က သူတုိ႔အိမ္သုိ႔၀င္ထြက္သြားလာေနေသာ သူေဌးတဦးျဖစ္သည္။ သူတုိ႔အိမ္သုိ႔လာ တုိင္းလည္း သူအတြက္စားစရာတခုခုယူလာစျမဲ။ အခုေတာ့သည္အဖုိးသည္ သူကုိမမွတ္မိေတာ့၊ သူအသြင္အျပင္သည္လည္း အရင္ကနဲ႔ကမတူေတာ့။ အခုအေျခအေန ၀တ္ပုံစားပုံႏွင့္မည္သူကမ်ွ သူေဌးသားပါဟုေျပာလည္းယုံမည္မဟုတ္ေခ်။ လုလင္သည္ ညေမွာင္ထဲ၌လမ္းအတုိင္းေလ်ာက္ရာ မိမိတုိ႔အိမ္သုိ႔ေရာက္လာေသာ္ပတ္၀န္းက်င္အေနထားကုိၾကည့္လ်ွက္ ျခံထဲသုိ႔၀င္လုိက္သည္။ လြန္ခဲ႔ ေသာ ႏွစ္မ်ားစြာက အိမ္ျခံႀကီးထဲတြင္ အလြန္ေပ်ာ္စရာေကာင္းေသာ သူေဌးမိသားစု သုံးဦးႏွင့္အေခ်ႊ အရံတုိ႔ျဖင့္ သာယာဖြယ္ေကာင္းခဲ႔ေသာ အိမ္ႀကီးသည္ ပုိင္ရွင္တုိ႔မရွိေသာေၾကာင့္ျခံႏြယ္တုိ႔ျဖင့္ရစ္ပတ္ ေနေလျပီ။ လုလင္ငယ္စဥ္က ေျပးလႊားေဆာ့ကစားခဲ႔ေသာ အိမ္ေရွးကြက္လပ္သည္ သစ္ရြက္ေျခာက္ တုိ႔ျဖင့္ဖုံးလြမ္းေနေလျပီ။ သ႔ူမိမ်ားမွာၾကားခဲ႔ေသာ ေရႊအုိးျမဳပ္ရာေနရာကုိ သြားၾကည့္လုိက္သည္။ ေရႊအုိးတုိ႔ ပကတိအတုိင္းရွိေနသည္။ ထုိေနာက္ထုိင္ကာ သူစဥ္းစားေနသည္ ယခုသူပုံစံျဖင့္ သူ႔ကုိယ္ သူ သူေဌးသားပါလုိ႔ေျပာရင္မည္သူမွ် ယုံၾကည္မည္မဟုတ္ေခ်။ အေခ်အေနအခ်ိန္အခါကုိ သူေစာင့္ရ မည္ကုိသူနားလည္လုိက္သည္။ ထုိေၾကာင့္ဆုံးျဖတ္လုိက္သည္ ဆင္းရဲသားအျဖစ္အသက္ေမြးကာေန အုံးမည္။ ေနာက္မွၾကည့္ကာစီစဥ္မည္။ ထုိည၌ သူသည္အိမ္ႀကီးထဲတြင္အိပ္လုိက္သည္။ သူသည္ လမ္းခရီးပင္ပန္းသည့္ဒဏ္ေၾကာင့္ ခ်က္ျခင္းအိပ္ေပ်ာ္သြားသည္။ သူ၏အိမ္မက္ထဲ၌ မိခင္ဖခင္တုိ႔အ ေပၚ၌ ႏြဲ႔ဆုိးဆုိးခဲ႔ပုံမ်ား ၾကည္ႏူးမ်ားခဲ႔ရပုံမ်ားကုိျမင္မလ်က္ရွိသည္။ ေက်းငွက္တုိ႔၏ တြန္႔ၾကဴးသည့္ အသံမ်ားေၾကာင့္ လုလင္သည္လန္႔ႏုိးသြားသည္။ ပတ္၀န္းက်င္ကုိၾကည့္လုိက္ေသာ္ အာရုံတက္ခါစ လူျမင္ကြင္းမသဲမ ကြဲ မူန္၀ါး၀ါး သူအိပ္ယာမွထလုိက္သည္။
သူ၏ေျခလွမ္းတုိ႔သည အလုပ္သမားတုိ႔ေနေသာ အလုပ္သမားရပ္ကြက္ဘက္သုိ႔ထြက္ခါခဲ႔ သည္။ သူ၏ဗုိက္ထဲကေအာ္မည္ေနသည္။ ညကေမာေမာႏွင့္အိပ္ေပ်ာ္သြားေသာေၾကာင့္ ဘာမ်ွမစား ခဲ႔ရ။ ထုိေနာက္လမ္းေဘးမုန္႔ၾကြပ္ေရာင္းေသာဆုိင္ေလးသုိ႔၀င္ကာ သူ၌ပါလာေသာ အသျပာေလးႏွင့္ ၀ယ္ကာစားလ်က္ မုန္႔ေရာင္းေသာအဖြားအုိကုိ သူေမးလုိက္သည္-အဖြား အလုပ္သမားေတြေနတဲ႔ အလုပ္သမားရပ္ကြက္ ဘယ္အနားမွာရွိပါသလဲ- ဟုသူေမးလုိက္သည္။ အဖြားအုိက- ေမာင္ရင္က ဘယ္ကလာသတုန္း-ဟုေမးလုိက္သည္။ -အဖြား ကြ်န္ေတာ္က ေတာနယ္ကပါ-ဟုသူကျပန္ေျဖလုိက္ သည္။ ထုိေနာက္အဖြားအုိေျပာလုိက္ေသာ အလုပ္သမားရပ္ကြက္ဘက္သုိ႔သူထြက္ခြာလာခဲ႔သည္။ အလုပ္သမားရပ္ကြက္သုိ႔ေရာက္ေသာ္ အလုပ္သမားေခါင္းေဆာင္ႏွင့္ေတြ႔ကာ သူအတြက္အလုပ္တခု ေပးပါရန္ေတာင္းပန္ေလသည္။ ထုိေနာက္အလုပ္သမားေခါင္းေဆာင္က သူအားမနက္ေစာေစာထကာ ၿမီဳ႔ထဲရွိလမ္းမ်ားကုိေလ်ာက္ကာ ႏုိးေဆာ္ရေသာ အလုပ္ကုိေပးေလသည္။ ေနာက္ေန႔နံနက္မွစကာ ၿမီဳ႔လမ္းထဲသုိ႔ေလ်ာက္ကာ ဦးေလးတုိ႔ အကုိတုိ႔ ညီအကုိတုိ႔ထၾကကုန္ေလာ့ လယ္ထဲ ယာထဲသုိ႔သြား ခ်ိန္ေရာက္ျပီ။ အေဒၚတုိ႔ အမတုိ႔ထၾကကုန္ေလာ့ ခ်က္ျပဳတ္ရန္အခ်ိန္ေရာက္ၿပီဟု ႏူိးေဆာ္ေလသည္။
ထုိအခ်ိန္မွစကာ လုလင္၏နာမည္သည္လည္း ေဃာသကဟု အမည္တြင္ေလသည္။ နံနက္ တုိင္း ႏူီးေဆာ္ေသာ အသံကုိၾကားရသျဖင့္ မာဂဓတုိင္း ရာဇျဂိဳလ္ျပည့္ရွင္ ဗိမၺိသာရမင္းႀကီးသည္ သည္ အသံပုိင္ရွင္သည္ ပစၥည္းဥစၥာၾကြယ္၀ေသာ ပုဂၢိဳလ္ျဖစ္ရမည္ေျပာေလသည္။ မင္းခ်င္းတုိ႔ကုိ စုံစမ္းခုိင္း ေသာ္ ဆင္းရဲေသာေမာင္ေဃာသကကုိေတြ႔ေလသည္။ မင္းႀကီးက ဒီအသံပုိင္ရွင္သည္ အသံၾသဇာႏွင့္ ျပည့္စုံသည္ ၾကြယ္၀ခ်မ္းသာေသာ ပဂၢဳိလ္ျဖစ္ရမည္ဟု ေျပာဖန္မ်ားေသာ ေမာင္းမတေယာက္သည္ မင္းႀကီးထံ မင္းသမီးတေယာက္ကုိခြင့္ပန္ေခၚယူခါ မထင္ရွားေသာအသြင္ျဖင့္ ေမာင္ေဃာသကေန ထုိင္ေသာေနရာအလုပ္သမားတဲသုိ႔သြားလ်က္ တညေလာက္တည္းခုိပါရေစဟုခြင့္ပန္ကာ တညတာ တည္းခိုလ်ွက္ နံနက္မုိးေသာက္ေသာ္ စားေကာင္းေသာက္ဖြယ္ေတြကုိျပင္ဆင္လ်က္ ေမာင္ေဃာသက အား အစားအေသာက္တုိ႔ျဖင့္ဖ်ားေယာင္းေလသည္။ ရက္ၾကာေသာ္ မင္းသမီး၏ဖ်ားေယာင္းမူ႔ေၾကာင့္ လည္းေကာင္း အလွအပတုိ႔ေၾကာင့္လည္းေကာင္း ေမာင္ေဃာသက ႏွင့္ မင္းသမီးတုိ႔ ဇနီးေမာင္ႏွံအ ျဖစ္သုိ႔ေရာက္ေလသည္။ ထုိေနာက္ကုိလုပ္ေတာ္ေမာင္းမသည္ မင္းႀကီးထံသြားက အလုပ္သမားတုိ႔ ေနထုိင္ေသာရပ္ကြက္တြင္ ပြဲသဘင္ကုိက်င္းပေစသည္။ ကုိလုပ္ေတာ္ေမာင္းမႀကီးသည္ ေမာင္ ေဃာသကအား သားေမာင္ပြဲသဘင္က်င္းပဘုိ႔အတြက္အသျပာေပးပါဟုေတာင္းေလသည္။ ထုိအခါ ေမာင္ေဃာသက သည္က်ြန္ပ္၌ မရွိပါဟုေျပာဆုိေလေသာ္ သားေမာင္အသျပာမထည့္၀င္ပါက မင္းျပစ္မင္းဒဏ္ခံရမည္ဟုေျပာဆုိေလသည္။ ေျပာဆုိမရသည္အဆုံး၌ ေမာင္ေဃာသကသည္ မိမိအိမ္ျခံ၀င္းအတြင္းရွိ ေရႊအုိးထဲမွအသျပာတက်ပ္ကုိယူကာေပးေလသည္။ ကုိလုပ္ေတာ္ေမာင္းမ သည္ထုိသျပာတက်ပ္ကုိယူကာ မင္းႀကီးထံသုိ႔သြား၍ေပးေလသည္။ ထုိေနာက္မိမိအသျပာျဖင့္ပြဲ သဘင္ကုိက်င္းပေလသည္။ ဤကဲ႔သုိ႔အားျဖင့္သုံးႀကိမ္ေျမာက္ေသာ္ မင္းႀကီးသည္ ေမာင္ေဃာသက အား နန္းေတာ္သုိ႔ေခၚကာ အသျပာတုိ႔ကုိဘယ္မွာထားသနည္း ခ်မ္းသာေသာ သူေဌးသားျဖစ္ပါလ်က္ အဘယ္ေၾကာင့္ဤကဲ႔သုိ႔ဆင္းရဲသားဟန္ေဆာင္ေနသနည္းဟု ေမးေလသည္။ ေမာင္ေဃာသက သည္အႀကိမ္ႀကိမ္ေမးေသာ္လည္းမေျဖပဲေနသျဖင့္ သူကုိယ္တုိင္ထုတ္ေပးခဲ႔ေသာ အသျပာသုံးက်ပ္ကုိ ယူကာျပေလသည္။ မိမိအိမ္မွဇနီးသည္ ကုိလည္းမင္းသမီးအ၀တ္အစားတုိ႔ျဖင္ေတြ႔ေလေသာ္ ကုိအမွန္ အတုိင္းေျဖမွျဖစ္ေတာ့မည္ဟု ေတြးကာ ကြ်န္ေတာ္မ်ဳီး၌ ကုိးကြယ္ရာမရွိပါ သုိ႔အတြက္ေၾကာင့္ဆင္းရဲ သားဟန္ေဆာင္ေနရပါသည္ဟုေလ်ာက္ေလသည္။ မင္းႀကီးက ငါသည္သင္၏ကုိးကြယ္ရာျဖစ္ေစ အသျပာတုိ႔ကုိထုတ္ေဆာင္ေလေလာ့ဟု အမိန္႔ေပးေလသည္။
ေမာင္ေဃာသကသည္လည္း မင္းႀကီးထည့္လုိက္ေသာမင္းခ်င္းေယာက်ားတုိ႔ျဖင့္ အသျပာအုိး တုိ႔ကုိတူးေဖၚေလသည္။ အသျပာအုီးတုိ႔သည္ ကုေဋေလးဆယ္မ်ွရွိေလသည္။ မင္းႀကီးသည္ သမီးေတာ္ႏွင့္ထိမ္းျမန္းေစကာ ေမာင္ေဃာသက၏ အိမ္ျခံကုိသုတ္သင္ရွင္းလင္းေစလ်က္ ေနထုိင္ေစ သည္။ သူေဌးအရာ သူေဌးဘြဲ႔ကုိလည္းအပ္ႏွင္းေလသည္။ ကုမၻ-ေရႊးအုိးတုိ႔ကုိတူးေဖၚရရွိေသာေၾကာင့္ ကုမၻေဃာသကဟူေသာအမည္တြင္ေလသည္။ တေန႔သ၌ မင္းႀကီးသည္ ျမတ္ဗုဒၶသီတင္းသုံးရာ ေ၀ဠဳ၀န္ေက်ာင္းေတာ္သုိ႔ မိမိသမက္ကုမၻေဃာသကကုိေခၚကာသြားေလသည္။ ဘုရားရွင္အထံသုိ႔ ေရာက္ေသာ္ မင္းႀကီးက “ျမတ္စြာဘုရား တပည့္ေတာ္သမက္ ဤသူငယ္သည္ သူေဌးသားျဖစ္ပါလ်က္ ဆင္းရဲသားဟန္ေဆာင္ကာ အသက္ေမြးပုံပါသည္၊ တပည့္ေတာ္ဥပါယ္တံမ်ဥ္ျဖင့္စုံစမ္းသျဖင့္သာ သိပါ သည္”ဟု ေလ်ာက္ထားေလသည္။
ထုိအခါျမတ္စြာဘုရားရွင္က “ဥ႒ာန၀ေတာ၊ သတိမေတာ။ သုစိကမၼႆ၊ နိသမၼကာရီေနာ။
သညတႆ ဓမၼဇီ၀ိေနာ၊ အပၸမတၱႆ၊ ယေသာအဘိၯတီတိ” ဟူေသာ ဂါထာေတာ္ကုိေဟာ ၾကားေလသည္။ ဥ႒ာန၀ေတာ-ထၾကြလုံးလရိွတဲ႔ပုဂၢဳိလ္၊ သတိမေတာ-သတိရွိေသာပုဂၢဳိလ္၊ သုစိကမၼႆ-စင္ၾကယ္ေသာ ကာယကံ ၀စီကံ မေနာကံရွိတဲ႔ပုဂၢဳိလ္၊ နိသမၼကာရီေနာ-စူးစမ္းျခင္၍ ျပဳေလ့ရွိေသာပုဂၢဳိလ္၊ သညတႆ ဓမၼဇီ၀ိေနာ-ကုိယ္ႏူတ္တုိ႔ကုိေစာင့္ထိန္းလ်က္ တရားသျဖင္အသက္ ေမြးေသာပုဂၢဳိလ္၊ အပၸမတၱႆ-မေမ႔ေလ်ာေသာ ဉာဏ္ပညာႏွင့္ျပည့္စုံေသာပုဂၢဳိလ္။ ထုိပုဂၢဳိလ္တုိ႔သည္ ေလာကီ ေလာကုတၱတရားတုိ႔ျဖင့္ႀကီးပြားကုန္၏္ မိန္႔ၾကားေတာ္မူေလသည္။ ဂါထာေတာ္၏ အဆုံး၌ ကုမၻေဃာသကသူေဌးသားသည္ ေသာတပတၱိဖုိလ္၌တည္ေလသည္။
ယၡဳေခတ္ေလာကႀကီးသည္ကား လူတုိင္းလူတုိင္းသည္ ခ်မ္းသာသုခကုိအလုိရွိေသာေၾကာင့္ ေဒသမ်ဳိးစုံ၌ အလုပ္မ်ဳီးစုံကုိလုပ္ကုိင္ေနၾကရသည္။ ထုိသုိ႔လုပ္ကုိင္ရာ၌ ဗုဒၶေဟာၾကားထားေသာ ႀကီးပြားေၾကာင္းတရားေတြကုိုလုိက္နာရန္လုိအပ္ေပသည္။ ႀကီးပြားခ်မ္းသာေၾကာင္းတရား အဂၤါတုိ႔ကုိ လုိက္နာက်င့္သုံးေသာ ပုဂၢဳိလ္တုိ႔အတြက္ေအာင္ျမင္မူ႔သည္ လက္တကမ္းအလုိတြင္သာရွိေပသည္။ ပညာရွာေဖြရာ၌ျဖစ္ေစ ပစၥည္းဥစၥာရွာေဖြရာ၌ျဖစ္ေစ လုံးလ၀ီရိယ အားထုတ္မူ႔သည္လြန္စြာအေရး ႀကီးပါသည္။ ထုိေၾကာင့္မဃေဒ၀လကၤာႀကီး၌ “လုံးလမထူ၊ ဉာဏ္မကူပဲ၊ အယူတေခ်ာင္း ကံတေၾကာင္းမ်ွ၊ မေကာင္းလည္းကံ၊ ေကာင္းလည္းကံဟု၊ ကံကုိခ်ည္းသာ၊ မကုိးရာဘူး၊ ပညာဉာဏ္ျဖင့္၊ သင့္မသင့္ကုိ၊ အခြင့္ရူ၍၊ အျပဳလုံးလ၊ ရွိအပ္စြ႔”။ ကံကုိခ်ည္းသာအားကုိးမေနပဲ ဉာဏ္ပညာႏွင့္ယွဥ္ေသာ လုံးလ၀ီရိယျဖင့္ႀကီးစားရွာေဖြပါမူ အတတ္ပညာျဖစ္ေစ ပစၥည္းဥစၥာျဖစ္ေစ ရရွိမည္မွာဧကန္မလြဲသာျဖစ္ပါေတာ့သည္။
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ရွင္ဉာဏိႆႆရ ရဟန္းခံ
Sunday, February 28, 2010
စာေရးသူ၏ ကေလးဘ၀အမွတ္တရမ်ား (၂)
I was born in bottom region, Myanmar. Now I live in Sri Lanka to study the Buddhist literature and others.
Saturday, February 27, 2010
စာေရးသူ၏ ကေလးဘ၀ အမွတ္တရမ်ား (၁)
စာေရးသူတုိ႔ရြာကေလးသည္ ဧရာ၀တီတုိင္းအတြင္း၊ အေနာက္ရုီးမႏွင့္ကပ္လ်ပ္ရွိေသာ အဂၤပူျမီဳ႔နယ္အတြင္း ရွိကြင္းေကာင္းေဒသတြင္ပါ၀င္သည္။ စာေရးသူတုိ႔ငယ္စဥ္က တန္းေက်ာင္းမတက္ခင္ စာေရးသူ မမႏွစ္ေယာက္ စာသင္ေနေသာ ဆရာဦးစိတၱ ဆုိေသာ ဘုန္းႀကီးလူထြက္ထံလုိက္လုိက္သြားသည္။ ဘာေတြသင္ေနမွန္းမသိ ေသာ္လည္းအျမဲလုိက္ေနရသည္။ အဘယ္ေၾကာင့္ဆုိေသာ္ စာေရးသူတုိ႔ေမာင္ႏွစ္မသုံးေယာက္ရွိရာ စာေရးသူက အငယ္ဆုံးဆုိေတာ့ သူတုိ႕ကထိန္းရသည္။ အဲသည္တုန္းကစာေရးသူအသက္က ၅ ႏွစ္သာသာ ရွိအုံးမည္။ မိဘေတြအလုပ္သြားရင္ မမေတြကစာေရးသူကုိထိန္းရသည္။ ဒါေၾကာင့္ကေလးထိန္းရင္း စာသင္ရသည္။ စာေရးသူအသက္ ၈ ႏွစ္အရြယ္တြင္ အေျခခံပညာမူလတန္းေက်ာင္းကုိ စတက္ရသည္။ မူတန္းေက်ာင္းကုိသြားလွ်င္ ေက်ာင္းသားအားလုံး လက္ပုိက္ကာ သြားရပါသည္။ လူႀကီးမ်ားကုိ ေတြ႔လ်ွင္ေခါင္းငုံ႔ရသည္။ အျခင္းျခင္းရန္မျဖစ္ရပါ။ သည္စနစ္ကုိ ေက်ာင္းအုပ္ဆရာမႀကီးက ခ်မွတ္ ထားသည္။ မလုိက္နာလွ်င္အျပစ္ေပးသည္။ ဒါေၾကာင့္ စာေရးသူတုိ႔ကေလးမ်ားက လုိက္နာၾကရ သည္။ ဆရာ၊ ဆရာမမ်ာထံ စာျပန္ေသာအခါ၌လည္း လက္ပုိက္လ်ွက္ျပန္ဆုိရသည္။ ဆရာ၊ ဆရာမ မ်ားအေပၚ၌ ခ်စ္ေၾကာက္ရုိေသၾကသည္။ ဆရာ၊ ဆရာမမ်ားကလည္း တပည့္မ်ားအေပၚ၌ သားသမီးအရင္းသဖြယ္ ေစတနာအျပည့္အ၀ထားကသင္ၾကားေပးသည္။ စာေရးသူေနေသာ ရြာႏွင့္ေက်ာင္းက ၂ မုိင္ေက်ာ္ေလာက္ေ၀းမည္ထင္သည္။ မုိးတြင္းအခါမ်ားဆုိရင္ လမ္းတေလ်ာက္ ဗြက္ေတာကုိရုံးသြားရသည္။ တခါတရံေခ်ာ္လဲတတ္သည္။ ေခ်ာ္လဲရင္လဲ စာေရးသူတုိ႔မွာလဲစရာ အက်ၤီပုဆုိး အပုိမပါ။ သည္လုိပဲရြံ႔ေတြကုိေရေဆးကာ ေက်ာင္းတက္လုိက္ၾကသည္။ ရြံ႔ဆုိတာ စာေရးသူတုိ႔အထူးအဆန္းမဟုတ္။ စာေရးသူတုိ႔ ရြာေဘးစမ္းေခ်ာင္းေသးေသးေလးရွိသည္။ ရြံ႔ဗြက္ေတြကလဲေပါမွေပါ။ ေက်ာင္းပိတ္ရက္ ေန႔ေတြဆုိ သည္ရြ႔ံဗြက္ထဲမွာ လုျပီးခုန္ခ်ၾကသည္။ ခါးလည္အထိျမဳပ္သြားတတ္သည္။ ခုန္ခ်လုိက္ စမ္းေခ်ာင္းထဲဆင္းေရခ်ဳိးလုိက္နဲ႔ သိတ္ေပ်ာ္စရာေကာင္းသည္။ ရြံ႔စရာဟုတခါမွမေတြးခဲ႔ေပ။ သုိ႔အတြက္ေၾကာင့္ ေက်ာင္းတက္သြားရာ၌ လမ္းေပၚကရြံ႔ေလာက္ေတာ့ စာေရးသူတုိ႔ သူငယ္ခ်င္းေတြကမမူပါေပ။ ေက်ာင္းတက္သြားေသာအခါ စာေရးသူတုိ႔ထမင္းက်ဳိင့္ယူသြားၾကရသည္။ ဟင္းေကာင္းတာမေကာင္းတာ စာေရးသူတုိ႔ဂရုမစုိပါ။ မုန္႔ဖုိး မရွိလွ်င္အိမ္ေအာက္ဆင္းျပီး ရွာသည္။ အိမ္ေအာက္၌ အေၾကြေစ့ ဆယ္ျပားေစ့ သုိ႔မဟုတ္ တမတ္ေစ့ေလာက္ရရင္ေပ်ာ္ရသည္။ အေၾကြေစ့က ေဟာင္းေနေသာ္ စာေရးသူက သဲထဲခ်က ေျခဖေနာင့္နာနာပြတ္ေပးလ်ွင္ အေၾကြေစ့ေလးသည္ ျဖဴေဖြးသြားသည္။ အဲဒါေလးယူကာေက်ာင္းတက္သည္။ ဆယ္ျပားေစ့တေစ့ဆုိလွ်င္ ပဲႀကီးေလ်ာ္တထုတ္ရသည္။ ေခါက္မုန္႔တခ်ပ္ရသည္။ အေတာ္ကုိအဆင္ေျပသည္။
I was born in bottom region, Myanmar. Now I live in Sri Lanka to study the Buddhist literature and others.
Tuesday, February 23, 2010
According to the Buddha's teaching, doubt "vicikicchā" is one of the five Hindrances "nīvarana" to the clear understanding of Truth and to spiritual progress. Doubt, however, is not a 'sin', because there are no articles of faith in Buddhism. In fact there is no 'sin' in Buddhism, as sin is understood in some religions. The root of all evil is ignorance 'avijjā' and false views 'micchā-diṭṭhi'. It is an undeniable fact that as long as there is doubt, perplexity, wavering, no progress is possible. It is also equally undeniable that there must be doubt as long as one does not understand or see clearly. But in order to progress further it is absolutely necessary to get rid of doubt. To get rid of doubt one has to see clearly.
There is no point in saying that one should not doubt or should believe. Just to say I believe' does not mean that you understand and see. When a student works on a mathematical problem, he comes to a stage beyond which he does not know how to proceed, and where he is in doubt and perplexity. As long as he has this doubt, he cannot proceed. If he wants to proceed, he must resolve this doubt. And there are ways of resolving that doubt. Just to say ' I believe', or ' I do not doubt' will certainly not solve the problem. To force oneself to believe and to accept a thing without understanding is political, and not spiritual, and not spiritual or intellectual.
The Buddha was always eager to dispel doubt. Even just a few minutes before his death, he requested his disciples several times to ask him if they had any doubts about his teaching, and not to feel sorry later that they could not clear those doubts. But the disciples were silent. What he said then was touching: 'If it is through respect for the Teacher that you do not ask anything, let even one of you inform his friend' 'i. e.,let one tell his friend so that the latter may ask the question on the others' behalf'.
not only the freedom of thought, but also the tolerance allowed by the Buddha is astonishing to the student of the history of religions. Once in Nālandā a prominent and wealthy householder named Upāli, a well-known lay disciple of Nigantha Nātaputta 'Jaina Mahāvīra', was expressly sent by Mahavīra himself to meet the Buddha and defeat him in argument on certain points in the theory of Karma, because the Buddha's views on the subject were different from those of Mahāvīra. Quite contrary to expectations, Upāli, at the end of the discussion, was convinced that the views of the Buddha were right and those of his master were wrong. So he begged the Buddha to accept him to reconsider it, and not to be in a hurry, for 'considering carefully is good for well-known men like you'. When Upāli expressed his desire again, the Buddha requested him to continue to respect and support his old religious teachers as he used to.
To continue
from the book of ' What the Buddha taught' written by WALPOLA RAHULA
There is no point in saying that one should not doubt or should believe. Just to say I believe' does not mean that you understand and see. When a student works on a mathematical problem, he comes to a stage beyond which he does not know how to proceed, and where he is in doubt and perplexity. As long as he has this doubt, he cannot proceed. If he wants to proceed, he must resolve this doubt. And there are ways of resolving that doubt. Just to say ' I believe', or ' I do not doubt' will certainly not solve the problem. To force oneself to believe and to accept a thing without understanding is political, and not spiritual, and not spiritual or intellectual.
The Buddha was always eager to dispel doubt. Even just a few minutes before his death, he requested his disciples several times to ask him if they had any doubts about his teaching, and not to feel sorry later that they could not clear those doubts. But the disciples were silent. What he said then was touching: 'If it is through respect for the Teacher that you do not ask anything, let even one of you inform his friend' 'i. e.,let one tell his friend so that the latter may ask the question on the others' behalf'.
not only the freedom of thought, but also the tolerance allowed by the Buddha is astonishing to the student of the history of religions. Once in Nālandā a prominent and wealthy householder named Upāli, a well-known lay disciple of Nigantha Nātaputta 'Jaina Mahāvīra', was expressly sent by Mahavīra himself to meet the Buddha and defeat him in argument on certain points in the theory of Karma, because the Buddha's views on the subject were different from those of Mahāvīra. Quite contrary to expectations, Upāli, at the end of the discussion, was convinced that the views of the Buddha were right and those of his master were wrong. So he begged the Buddha to accept him to reconsider it, and not to be in a hurry, for 'considering carefully is good for well-known men like you'. When Upāli expressed his desire again, the Buddha requested him to continue to respect and support his old religious teachers as he used to.
To continue
from the book of ' What the Buddha taught' written by WALPOLA RAHULA
I was born in bottom region, Myanmar. Now I live in Sri Lanka to study the Buddhist literature and others.
Monday, February 22, 2010
The Buddhist attitude of mind
Among the founders of religions the Buddha (if we are permitted to call him the founder of a religion in the popular sense of the term) was the only teacher, a human being, pure and simple. He attributed all his realization, attainments and achievements to human endeavour and human intelligence. A man and only a man can become a Buddha. Every man has within himself the potentiality of becoming a Buddha, if he so wills it and endeavours. We can call the Buddha a man par excellence. He was so perfect in his ‘human-ness’ that that he came to be regarded later in popular religion almost as ‘super-man’.
Man’s position, according to Buddhism, is supreme. Man is his own master, and there is no higher being or power that sits in judgment over his destiny. ‘One is one’s owe refuge, who else could be the refuge?’ said the Buddha. He admonished his disciples to ‘be a refuge to themselves’, and never to seek refuge in or help from anybody else. He taught, encouraged and stimulated each person to develop himself and to work out his own emancipation, for man has the power to liberate himself from all bondage through his own personal effort and intelligence. The Buddha says: ‘You should do your work, for the Tathāgatas only teacher the way.’ If the Buddha is to be called a ‘saviour’ at all, it is only in the sense that he discovered and showed the path to liberation, Nirvana. But we must treat the Path ourselves.
It is on this principle of individual responsibility that the Buddha allows freedom to his disciples. In the mahāparinibbāna sutta, the Buddha says that he never thought of controlling the Sanga (Order of Monks), nor did he want the Sanga to depend on him. He said that there was no esoteric doctrine in his teaching, nothing hidden in the ‘closed-fist of teacher’ (ācariya muṭṭhi), or to put is in other words, there never was anything ‘up his sleeve’.
The freedom of thought allowed by the Buddha is unheard of elsewhere in the history of religions. This freedom is necessary on his own realization of truth, and not on the benevolent grace of a god or any external power as a reward for his obedient good behavior.
The Buddha once visited a small town called Kesaputta in the kingdom of Kosala. The inhabitants of this town were known by the common name Kālāma. When they heard that the Buddha was in their town, the Kālāmas paid him a visit, and told him: ‘Sir, there are some recluses and brāhmaṇas who visit Kesaputta. They explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. Then come other recluses and brāhaṇas, and they, too, in their turn, explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. But, for us, Sir, we have always doubt and perplexity the truth, and who spoke falsehood.’ Then the Buddha gave them this advice, unique in the history of religions:
‘Yes, Kālāmas, it is proper that you have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas,(1) do not be led by reports, or (2)tradition, or (3)hearsay. (4)Be not led by the authority of religious texts, (5)nor by mare logic or inference, (6) nor by considering appearances, (7) by the delight in speculative opinions, (8) nor by seeming possibilities, nor (9) by the idea: (10)‘this is our teacher’. But, O Kālāmas, when you know for yourselves that certain things are unwholesome (akusala), and wrong, and good, then accept them and follow them.’ The Buddha went even further. He told the bhikkhus that a disciple should examine even the Tathāgata (Buddha) himself, so that he (the disciple) might be fully convinced of the true value of the teacher whom he followed.
To continue---
From the book of what the Buddha taught written by WALPOLA RAHULA
Man’s position, according to Buddhism, is supreme. Man is his own master, and there is no higher being or power that sits in judgment over his destiny. ‘One is one’s owe refuge, who else could be the refuge?’ said the Buddha. He admonished his disciples to ‘be a refuge to themselves’, and never to seek refuge in or help from anybody else. He taught, encouraged and stimulated each person to develop himself and to work out his own emancipation, for man has the power to liberate himself from all bondage through his own personal effort and intelligence. The Buddha says: ‘You should do your work, for the Tathāgatas only teacher the way.’ If the Buddha is to be called a ‘saviour’ at all, it is only in the sense that he discovered and showed the path to liberation, Nirvana. But we must treat the Path ourselves.
It is on this principle of individual responsibility that the Buddha allows freedom to his disciples. In the mahāparinibbāna sutta, the Buddha says that he never thought of controlling the Sanga (Order of Monks), nor did he want the Sanga to depend on him. He said that there was no esoteric doctrine in his teaching, nothing hidden in the ‘closed-fist of teacher’ (ācariya muṭṭhi), or to put is in other words, there never was anything ‘up his sleeve’.
The freedom of thought allowed by the Buddha is unheard of elsewhere in the history of religions. This freedom is necessary on his own realization of truth, and not on the benevolent grace of a god or any external power as a reward for his obedient good behavior.
The Buddha once visited a small town called Kesaputta in the kingdom of Kosala. The inhabitants of this town were known by the common name Kālāma. When they heard that the Buddha was in their town, the Kālāmas paid him a visit, and told him: ‘Sir, there are some recluses and brāhmaṇas who visit Kesaputta. They explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. Then come other recluses and brāhaṇas, and they, too, in their turn, explain and illumine only their own doctrines, and despise, condemn and spurn others’ doctrines. But, for us, Sir, we have always doubt and perplexity the truth, and who spoke falsehood.’ Then the Buddha gave them this advice, unique in the history of religions:
‘Yes, Kālāmas, it is proper that you have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas,(1) do not be led by reports, or (2)tradition, or (3)hearsay. (4)Be not led by the authority of religious texts, (5)nor by mare logic or inference, (6) nor by considering appearances, (7) by the delight in speculative opinions, (8) nor by seeming possibilities, nor (9) by the idea: (10)‘this is our teacher’. But, O Kālāmas, when you know for yourselves that certain things are unwholesome (akusala), and wrong, and good, then accept them and follow them.’ The Buddha went even further. He told the bhikkhus that a disciple should examine even the Tathāgata (Buddha) himself, so that he (the disciple) might be fully convinced of the true value of the teacher whom he followed.
To continue---
From the book of what the Buddha taught written by WALPOLA RAHULA
I was born in bottom region, Myanmar. Now I live in Sri Lanka to study the Buddhist literature and others.
Sunday, February 21, 2010
Poya day in Sri Lanka
Poya Day is a Buddhist public holiday in Sri Lanka. Every full moon day is known as a Poya in Sinhala.
There are 12 Poyas for a year. Generally shops and businesses are closed on Poya Days, and the sale of alcohol and meat is forbidden.
January : Duruthu Full Moon Poya Day
Duruthu Poya Day is observed as the Buddha's first visit to Sri Lanka.
February : Navam Full Moon Poya Day
Navam Poya Day celebrates the ordination of the Buddha Gotama's main disciples Sariputta and MahaMoggallana.
March : Medin Full Moon Poya Day
Medin Poya Day commemorates the visit of the Buddha to his home to preach to his father King Suddhodana.
April : Bak Full Moon Poya Day
Bak Poya Day commemorates the second visit of the Buddha to Sri Lanka which took place in the fifth year of his Supreme Enlightenment.
May : Vesak Full Moon Poya Day
The Buddhist calendar begins with the month of Vesak. On Vesak Day, Buddhists world over commemorate the triple anniversary of Sakyamuni Siddhartha Gautama the Buddha.
June : Poson Full Moon Poya Day
Poson Poya Day commemorates the introduction of Buddhism to Sri Lanka by Arahat Maha Mahinda, son of King Asoka of India at Mihintale.
July : Esala Full Moon Poya Day
Esala Poya Day commemorates the deliverance of the first sermon to the five ascetics and setting in motion the Wheel of the Dhamma at Sarnath Benares, India.
August : Nikini Full Moon Poya Day
Nikini Poya Day commemorates the conducting of the first Dhamma Sangayana.
September : Binara Full Moon Poya Day
Binara Full Moon Poya Day commemorates the Buddha's visit to heaven to preach to his mother and celestial multitude.
October : Vap Full Moon Poya Day
Vap Poya Day commemorates the conclusion of the Buddha's preaching of the Abhidhamma for three months to his mother in the Heavenly realm.
November : Il Full Moon Poya Day
Il Poya Day commemorates the obtaining of Vivarana(the assurance of becoming a Buddha) by the Bodhisatta Maitriya and the commissioning of 60 disciples by the Buddha to disperse his teachings.
December : Unduvap Full Moon Poya Day
Unduvap Poya Day denotes the arrival of the Bo-tree sapling.
Related Links:
Sinhala and Tamil new year
I was born in bottom region, Myanmar. Now I live in Sri Lanka to study the Buddhist literature and others.
Two classes of peole
All of us have to deal with various people living different places in this world. We can get pleasant or unpleasant and good or bad things from them. So it is very important for us to decide wise man or fool man at the dealing with them. The Buddha taught about the wise man and the fool man in ‘Asevanāsa bālānaṃ Paṇḍhitānañca sivanā’ of the Maṇgala sutra. There the Buddha divided into two classifies the people.
First one is the fool. It is important for us to avoid the fools in order to escape the dangers created by them and secure prosperity and happiness in life. He is fool who thinks evil thoughts, makes evil speeches and performs evil deeds. A fool is possessed of evil attributes, such as greed, hatred, anger, ignorance, envy, jealousy, cruelty, selfishness and so on. He cannot distinguish between good and evil, truth and untruth or right and wrong or cause and effect. It is devoid of knowledge, love, good-will and compassion. He thinks highly of himself and slightly others and acts accordingly. He acts without forethought or foresight. He is selfish, greedy, blaming others when in trouble for his misdeeds, never admitting his faults. Unwilling to help others, he never helps others. He encourages others in evil deeds and himself continues his misdeeds. So it is better to avoid them rather than to associate with them.
Latter one is the wise man. Being not enough just to avoid fools, it is also the most important for us to associate with the wise and learned to secure safety, prosperity, peace and happiness in life. He is wise man who is possessed of good virtues, such as, liberality, love, compassion, kindness, morality, modesty, absence of envy and jealousy and the like. He has knowledge that can distinguish between right and wrong, truth and untruth, good and evil. He knows what is moral and immoral, what is beneficial and unbeneficial. He is wise who thinks wise thoughts, makes wise speeches and performs wise deeds. He will make himself as well as his neighbors prosperous and happy. He will protect himself and others from all sorts of dangers. For him, there is no difference between high and low, strong and weak, rich and poor; all is the same in his mind.
So all people should select wise companions with the greatest caution and associate with the wise men of vast learning, moral character, concentrated mind and wise counsel. Those who associate with the wise can gain worldly and spiritual progress. I wish heartily that everyone can possess the peace of mind. “Try to be wise yourself and to make others wise, as well.”
I was born in bottom region, Myanmar. Now I live in Sri Lanka to study the Buddhist literature and others.
Saturday, February 20, 2010
အေမွာင္မွသည္ အလင္းသုိ႔
ေလေျပေလညွင္းေလးတုိ႔၏ ဂီတသံစဥ္ေၾကာင့္ ရြက္ေဟာင္းေၾကြလုိ႔ ရြက္သစ္ေ၀ေနေသာ ပင္ပ်ဳိ ပင္အုိတုိ႔ သည္ ယုိင္းႏြဲ႔လွဳပ္ရွား ကခုန္လ်က္ရွိသည္။ ေရာ္ရြက္၀ါတုိ႔သည္ နိမ့္ခ်ည္ ျမင့္ခ်ည္ ေပ်ာ္ပါး လွဳပ္ရွားေနသည္။ ရြက္သစ္တုိ႔သည္ သံစဥ္သစ္နဲ႔ က်ဴးရင့္လ်က္ရွိၾကသည္။ ေကာင္းကင္ျပင္တခုလုံး သည္ ေဆးစုံႃပြမ္းေသာ ပန္းခ်ီကားတခ်ပ္ႏွယ္ ျမင္ရသူစိတ္ႏွစ္လုံးကုိ သိမ္းက်ဳံးယူဘိသကဲ႔သုိ႔ ဆည္းဆာအလွသည္ အႏူိင္းမဲ႔လွသည္။ တေန႔တာဘ၀အေမာကုိ အဆုံးသတ္လ်က္ အနားယူရာ စံအိမ္သာသုိ႔ ငွက္မ်ဳိးစုံတုိ႔သည္ ေမာင္ႏံွစုံအားျဖင့္လည္းေကာင္း မိသားစုလုိက္ျဖင့္လည္းေကာင္း တိးတုိးသီးက်ဴးပ်ံသန္း လ်က္ရွိၾကသည္။ ေလႏုေအးတုိ႔သည္ ေလာကဓါတ္တခုလုံးကုိ အေမာေျပေစလ်က္ ေတးသံသာတုိ႔ ျဖင့္ေခ်ာသိပ္လ်က္ရွိေပသည္။ သုိ႔ေသာ္ ေလႏုေအးေၾကာင့္လဲမေအးႏုိင္ ေတးသံစုံတုိ႔လည္း မခံစား ႏုိင္ ေတာစပါယ္ပန္းတုိ႔ ေပြ႔ဖက္မူ႔ကုိလည္း မၾကည္ႏူးမေပ်ာ္ပါးႏဳိင္ အမူ႔မထားႏုိင္ေသာ လုလင္ငယ္ တေယာက္သည္ မူိင္းညိဳ႔ညဳိ႔ေတာတန္းကုိ ေက်ာ္ျဖတ္ဘုိ႔သာစိတ္အားသန္ေနသည္။နဖူးမွစီးက်လာေသာေခ်ြးစတုိ႔ကုိဘယ္လက္ေမာင္းႏွင့္သုတ္လ်က္ သူနဲ႔အတူပါလာေသာ ေသာက္ေရဗူးကေလးကုိ ေမာ႔ေသာက္ရန္ဟန္ျပင္လုိက္သည္ သုိ႔ေသာ္သူ၏ ေရဗူးေလးသည္ ကုန္ေနေလျပီျဖစ္သည္။ သူလာခဲ႔ ေသာခရီးသည္လည္း အလွမ္းေ၀းမည္ဆုိတာခန္႔မန္းႏုိင္ပါသည္။
ထုိေၾကာင့္လုလင္သည္ ေတာတန္းထဲရွိစမ္းေခ်ာင္းေလးထဲသုိ႔ဆင္းကာ ေအးျမလွေသာေရကုိ ေရဗူး ေလးႏွင့္အျပည့္ခပ္ကာ တ၀ႀကီးေမာ့ေသာက္လုိက္သည္။ သူ၏တကုိယ္လုံးသည္ေအးစိမ့္သြား သည္။ ခြန္အားသစ္တုိ႔ျဖင့္ လန္းဆန္းသြားသည္။ သုိ႔ေသာ္ သူ၏္ရင္ထဲက အပူမိးေတြက မျငိမ္းႏုိင္ေပ။ ေတာတန္းကုိ ကုိေက်ာ္လုိက္ရင္ မူိင္းညဳိ႔အုပ္ဆု္ိ္င္းေနေသာသစ္ပင္ၾကီးတုိ႔၏ အၾကား၌ စူလစ္မြတ္ခ်ြန္း တုိ႔ျဖင့္ တန္္ဆာဆင္ထားေသာ ျမတ္ဗုဒၶသီတင္းသုံးစံေတာ္မူရာ ေ၀ဠဳ၀န္ေက်ာင္းေတာ္ႀကီးေတာ္ကုိ လွမ္းျမင္ေနရၿပီျဖစ္သည္။ သုိ႔ေသာ္လုလင္သည္ ဗုဒၶသီတင္းသုံးရာေက်ာင္းေတာ္မွန္းမသိေခ်။ အဘယ္ ေၾကာင့္ဆုိေသာ္ သူထြက္လာစဥ္ ဒီေက်ာင္းေတာ္ႀကီးမရွိေသးေခ်။ တျဖည္းျဖည္းႏွင့္ သူငယ္စဥ္ေနခဲ႔ ေသာ ရာဇျဂိဳလ္ၿမီဳ႔ေတာ္ႀကီးႏွင့္ နီးကပ္လာလ်ွင္ သူ၏အစိတ္သည္ ဟုိအတိတ္စီသုိ႔လြင့္ေမ်ာသြား ေလသည္။
အဲဒီအခ်ိ္န္တုန္းက သူအသက္က ၁၀ ႏွစ္ေက်ာ္ ကေလးငယ္သာသာ သူေဌးမိဘတုိ႔မွ ေမြးဖြားထားေသာ တေယာက္တည္းေသာ သူေဌးသားေလး၊ မိဘႏွစ္ပါး၏ ခ်စ္ခင္ယုယမူ႔ကုိသာမက အထိန္းေတာ္မ်ား၏ ခ်စ္ခင္ကုိပါခံရေသာ သူေဌးသားေလး။ မရွိဆုိတဲ႔စကားမၾကားဘူး ဒုကၡဆုိတာ ဘာမွန္းမသိ။ မိဘမ်ားကလည္းတေယာက္တည္းေသာ သားကေလးကုိ မ်က္စိေအာက္က အေျပာက္ မခံ၊ ဘာမဆုိသားအလုိက်။ သုိ႔ေသာ္ “ကမၼ၀ိပါေကာအစိႏၱိေယာ” ဆုိတဲ႔အတုိင္းကံအေၾကာင္းတရား တုိ႔ကားဆန္းက်ယ္လွသည္။ ကပ္ေရာဂါဆုိးႀကီးသည္ သူတုိ႔အိမ္သုိ႔၀င္ေရာက္လာသည္။ မိဘႏွစ္ပါး လုံးသည္ေရာဂါအျပင္းအထန္ခံစားေနရျပီ။ မိခင္ ဘခင္တုိ႔သည္ မိမိတုိ႔ေရာဂါခံအျပင္းအထန္္ခံစားေန ရေသာ္လည္း မိမိတုိ႔ေသလ်ွင္ေသပါေစ ငါတုိ႔သားေလး အသက္ရွင္ေရးသည္အေရးႀကီးသည္ဟူေသာ ဆုိကာ သားေရ ဒီေရာဂါဆုိးႀကီးက အေဖတုိ႔အေမတုိ႔ကမလြတ္ေျမာက္ႏဳိင္ အေဖတုိ႔အေမတုိ႔အရြယ္ ေသလ်ွင္လည္းေသေပ်ာ္ျပီ ငါသားကား ငယ္ေသးသည္။ သုိ႔အတြက္ေၾကာင့္အေဖတုိ႔အေမတုိ႔ကုိ စြန္႔ကာ အိမ္နံရံကုိေဖါက္ခါေျပးေလေလာ့။ ေရာဂါဆုိးႀကီးကင္းကာမွာျပန္လာကာ ေရႊအုီးတုိ႔ကုိ တူးေဖၚ ေလာ့ဟု ေရႊအီုိးျမဳပ္ထားေသာေနရာတုိ႔ကုိလည္းေျပာျပေလသည္။ ထုိေနာက္ သားေလးသည္ မိဘတုိ႔အားကန္ေတာ့လ်ွက္ နံရံေဖါက္ကာအရပ္တပါးသုိ႔ထြက္ေျပးေလသည္။ ၁၀ ႏွစ္သာသာအရြယ္ လုလင္ငယ္ဘ၀ျဖစ္ အရပ္တပါးသုိ႔ထြက္ေျပးကာ ရာဇျဂဳိလ္ျမီဳ႔ေတာ္ႏွင့္အလွမ္းေ၀းေသာ အရပ္၌ ဆင္းရဲဒုကၡခံကာေနခဲ႔သည္။ အခုဆုိအရြယ္ကေလးကလည္း အသက္၂၀ နီးလာျပီ ေရာဂါဆုိးႀကီးက လည္းကင္းေ၀းေလျပီ။ မိမိရဲ႔ျမီဳ႔သုိ႔ျပန္သုိ႔ျပန္ျခင္ေသာဆႏၵကုိလည္းထိန္းခ်ဳပ္မထားႏုိင္ေတာ့ေပ။ သုိ႔အ တြက္ေၾကာင့္သူျပန္လာခဲ႔သည္။
ဤသုိ႔အေတြးေရယာဥ္ေၾကာႏွစ္ေျမာလ်ွက္ေလ်ာက္လာစဥ္ ျမီဳ႔အ၀င္၀အဖုိးအုိတေယာက္ႏွင့္ တုိက္မိသြားသည္။ အဖုိးအုိကယုိင္သြားသည္။ လုလင္ကယုိင္သြားေသာအဖုိအုိလက္ကုိကုိင္ကာ -အဖုိးကန္ေတာ့ေနာ္၊ ကြ်န္ေတာ္မျမင္လုိက္လုိ႔ပါ-ဟုေတာင္းပန္လုိက္သည္။ အဖုိးအုိက-ရပါတယ္ကြယ္ ေျပာကာလွည့္ထြက္သြားသည္။ လုလင္ေျပာမည္ဟန္ျပင္ထားေသာ-အဖုိးေနေကာင္းလား မေတြ႔ရတာ ၾကာျပီ၀မ္းသာလုိက္တာအဖုိးရယ္-ဟူေသာစကားတုိ႔သည္ ရင္ထဲတြင္က်န္ခဲ႔သည္။ သည္အဖုိးအုိသည္ သူငယ္စဥ္ဘ၀က သူတုိ႔အိမ္သုိ႔၀င္ထြက္သြားလာေနေသာ သူေဌးတဦးျဖစ္သည္။ သူတုိ႔အိမ္သုိ႔လာ တုိင္းလည္း သူအတြက္စားစရာတခုခုယူလာစျမဲ။ အခုေတာ့သည္အဖုိးသည္ သူကုိမမွတ္မိေတာ့၊ သူအသြင္အျပင္သည္လည္း အရင္ကနဲ႔ကမတူေတာ့။ အခုအေျခအေန ၀တ္ပုံစားပုံႏွင့္မည္သူကမ်ွ သူေဌးသားပါဟုေျပာလည္းယုံမည္မဟုတ္ေခ်။ လုလင္သည္ ညေမွာင္ထဲ၌လမ္းအတုိင္းေလ်ာက္ရာ မိမိတုိ႔အိမ္သုိ႔ေရာက္လာေသာ္ပတ္၀န္းက်င္အေနထားကုိၾကည့္လ်ွက္ ျခံထဲသုိ႔၀င္လုိက္သည္။ လြန္ခဲ႔ ေသာ ႏွစ္မ်ားစြာက အိမ္ျခံႀကီးထဲတြင္ အလြန္ေပ်ာ္စရာေကာင္းေသာ သူေဌးမိသားစု သုံးဦးႏွင့္အေခ်ႊ အရံတုိ႔ျဖင့္ သာယာဖြယ္ေကာင္းခဲ႔ေသာ အိမ္ႀကီးသည္ ပုိင္ရွင္တုိ႔မရွိေသာေၾကာင့္ျခံႏြယ္တုိ႔ျဖင့္ရစ္ပတ္ ေနေလျပီ။ လုလင္ငယ္စဥ္က ေျပးလႊားေဆာ့ကစားခဲ႔ေသာ အိမ္ေရွးကြက္လပ္သည္ သစ္ရြက္ေျခာက္ တုိ႔ျဖင့္ဖုံးလြမ္းေနေလျပီ။ သ႔ူမိမ်ားမွာၾကားခဲ႔ေသာ ေရႊအုိးျမဳပ္ရာေနရာကုိ သြားၾကည့္လုိက္သည္။ ေရႊအုိးတုိ႔ ပကတိအတုိင္းရွိေနသည္။ ထုိေနာက္ထုိင္ကာ သူစဥ္းစားေနသည္ ယခုသူပုံစံျဖင့္ သူ႔ကုိယ္ သူ သူေဌးသားပါလုိ႔ေျပာရင္မည္သူမွ် ယုံၾကည္မည္မဟုတ္ေခ်။ အေခ်အေနအခ်ိန္အခါကုိ သူေစာင့္ရ မည္ကုိသူနားလည္လုိက္သည္။ ထုိေၾကာင့္ဆုံးျဖတ္လုိက္သည္ ဆင္းရဲသားအျဖစ္အသက္ေမြးကာေန အုံးမည္။ ေနာက္မွၾကည့္ကာစီစဥ္မည္။ ထုိည၌ သူသည္အိမ္ႀကီးထဲတြင္အိပ္လုိက္သည္။ သူသည္ လမ္းခရီးပင္ပန္းသည့္ဒဏ္ေၾကာင့္ ခ်က္ျခင္းအိပ္ေပ်ာ္သြားသည္။ သူ၏အိမ္မက္ထဲ၌ မိခင္ဖခင္တုိ႔အ ေပၚ၌ ႏြဲ႔ဆုိးဆုိးခဲ႔ပုံမ်ား ၾကည္ႏူးမ်ားခဲ႔ရပုံမ်ားကုိျမင္မလ်က္ရွိသည္။ ေက်းငွက္တုိ႔၏ တြန္႔ၾကဴးသည့္ အသံမ်ားေၾကာင့္ လုလင္သည္လန္႔ႏုိးသြားသည္။ ပတ္၀န္းက်င္ကုိၾကည့္လုိက္ေသာ္ အာရုံတက္ခါစ လူျမင္ကြင္းမသဲမ ကြဲ မူန္၀ါး၀ါး သူအိပ္ယာမွထလုိက္သည္။
သူ၏ေျခလွမ္းတုိ႔သည အလုပ္သမားတုိ႔ေနေသာ အလုပ္သမားရပ္ကြက္ဘက္သုိ႔ထြက္ခါခဲ႔ သည္။ သူ၏ဗုိက္ထဲကေအာ္မည္ေနသည္။ ညကေမာေမာႏွင့္အိပ္ေပ်ာ္သြားေသာေၾကာင့္ ဘာမ်ွမစား ခဲ႔ရ။ ထုိေနာက္လမ္းေဘးမုန္႔ၾကြပ္ေရာင္းေသာဆုိင္ေလးသုိ႔၀င္ကာ သူ၌ပါလာေသာ အသျပာေလးႏွင့္ ၀ယ္ကာစားလ်က္ မုန္႔ေရာင္းေသာအဖြားအုိကုိ သူေမးလုိက္သည္-အဖြား အလုပ္သမားေတြေနတဲ႔ အလုပ္သမားရပ္ကြက္ ဘယ္အနားမွာရွိပါသလဲ- ဟုသူေမးလုိက္သည္။ အဖြားအုိက- ေမာင္ရင္က ဘယ္ကလာသတုန္း-ဟုေမးလုိက္သည္။ -အဖြား ကြ်န္ေတာ္က ေတာနယ္ကပါ-ဟုသူကျပန္ေျဖလုိက္ သည္။ ထုိေနာက္အဖြားအုိေျပာလုိက္ေသာ အလုပ္သမားရပ္ကြက္ဘက္သုိ႔သူထြက္ခြာလာခဲ႔သည္။ အလုပ္သမားရပ္ကြက္သုိ႔ေရာက္ေသာ္ အလုပ္သမားေခါင္းေဆာင္ႏွင့္ေတြ႔ကာ သူအတြက္အလုပ္တခု ေပးပါရန္ေတာင္းပန္ေလသည္။ ထုိေနာက္အလုပ္သမားေခါင္းေဆာင္က သူအားမနက္ေစာေစာထကာ ၿမီဳ႔ထဲရွိလမ္းမ်ားကုိေလ်ာက္ကာ ႏုိးေဆာ္ရေသာ အလုပ္ကုိေပးေလသည္။ ေနာက္ေန႔နံနက္မွစကာ ၿမီဳ႔လမ္းထဲသုိ႔ေလ်ာက္ကာ ဦးေလးတုိ႔ အကုိတုိ႔ ညီအကုိတုိ႔ထၾကကုန္ေလာ့ လယ္ထဲ ယာထဲသုိ႔သြား ခ်ိန္ေရာက္ျပီ။ အေဒၚတုိ႔ အမတုိ႔ထၾကကုန္ေလာ့ ခ်က္ျပဳတ္ရန္အခ်ိန္ေရာက္ၿပီဟု ႏူိးေဆာ္ေလသည္။
ထုိအခ်ိန္မွစကာ လုလင္၏နာမည္သည္လည္း ေဃာသကဟု အမည္တြင္ေလသည္။ နံနက္ တုိင္း ႏူီးေဆာ္ေသာ အသံကုိၾကားရသျဖင့္ မာဂဓတုိင္း ရာဇျဂိဳလ္ျပည့္ရွင္ ဗိမၺိသာရမင္းႀကီးသည္ သည္ အသံပုိင္ရွင္သည္ ပစၥည္းဥစၥာၾကြယ္၀ေသာ ပုဂၢိဳလ္ျဖစ္ရမည္ေျပာေလသည္။ မင္းခ်င္းတုိ႔ကုိ စုံစမ္းခုိင္း ေသာ္ ဆင္းရဲေသာေမာင္ေဃာသကကုိေတြ႔ေလသည္။ မင္းႀကီးက ဒီအသံပုိင္ရွင္သည္ အသံၾသဇာႏွင့္ ျပည့္စုံသည္ ၾကြယ္၀ခ်မ္းသာေသာ ပဂၢဳိလ္ျဖစ္ရမည္ဟု ေျပာဖန္မ်ားေသာ ေမာင္းမတေယာက္သည္ မင္းႀကီးထံ မင္းသမီးတေယာက္ကုိခြင့္ပန္ေခၚယူခါ မထင္ရွားေသာအသြင္ျဖင့္ ေမာင္ေဃာသကေန ထုိင္ေသာေနရာအလုပ္သမားတဲသုိ႔သြားလ်က္ တညေလာက္တည္းခုိပါရေစဟုခြင့္ပန္ကာ တညတာ တည္းခိုလ်ွက္ နံနက္မုိးေသာက္ေသာ္ စားေကာင္းေသာက္ဖြယ္ေတြကုိျပင္ဆင္လ်က္ ေမာင္ေဃာသက အား အစားအေသာက္တုိ႔ျဖင့္ဖ်ားေယာင္းေလသည္။ ရက္ၾကာေသာ္ မင္းသမီး၏ဖ်ားေယာင္းမူ႔ေၾကာင့္ လည္းေကာင္း အလွအပတုိ႔ေၾကာင့္လည္းေကာင္း ေမာင္ေဃာသက ႏွင့္ မင္းသမီးတုိ႔ ဇနီးေမာင္ႏွံအ ျဖစ္သုိ႔ေရာက္ေလသည္။ ထုိေနာက္ကုိလုပ္ေတာ္ေမာင္းမသည္ မင္းႀကီးထံသြားက အလုပ္သမားတုိ႔ ေနထုိင္ေသာရပ္ကြက္တြင္ ပြဲသဘင္ကုိက်င္းပေစသည္။ ကုိလုပ္ေတာ္ေမာင္းမႀကီးသည္ ေမာင္ ေဃာသကအား သားေမာင္ပြဲသဘင္က်င္းပဘုိ႔အတြက္အသျပာေပးပါဟုေတာင္းေလသည္။ ထုိအခါ ေမာင္ေဃာသက သည္က်ြန္ပ္၌ မရွိပါဟုေျပာဆုိေလေသာ္ သားေမာင္အသျပာမထည့္၀င္ပါက မင္းျပစ္မင္းဒဏ္ခံရမည္ဟုေျပာဆုိေလသည္။ ေျပာဆုိမရသည္အဆုံး၌ ေမာင္ေဃာသကသည္ မိမိအိမ္ျခံ၀င္းအတြင္းရွိ ေရႊအုိးထဲမွအသျပာတက်ပ္ကုိယူကာေပးေလသည္။ ကုိလုပ္ေတာ္ေမာင္းမ သည္ထုိသျပာတက်ပ္ကုိယူကာ မင္းႀကီးထံသုိ႔သြား၍ေပးေလသည္။ ထုိေနာက္မိမိအသျပာျဖင့္ပြဲ သဘင္ကုိက်င္းပေလသည္။ ဤကဲ႔သုိ႔အားျဖင့္သုံးႀကိမ္ေျမာက္ေသာ္ မင္းႀကီးသည္ ေမာင္ေဃာသက အား နန္းေတာ္သုိ႔ေခၚကာ အသျပာတုိ႔ကုိဘယ္မွာထားသနည္း ခ်မ္းသာေသာ သူေဌးသားျဖစ္ပါလ်က္ အဘယ္ေၾကာင့္ဤကဲ႔သုိ႔ဆင္းရဲသားဟန္ေဆာင္ေနသနည္းဟု ေမးေလသည္။ ေမာင္ေဃာသက သည္အႀကိမ္ႀကိမ္ေမးေသာ္လည္းမေျဖပဲေနသျဖင့္ သူကုိယ္တုိင္ထုတ္ေပးခဲ႔ေသာ အသျပာသုံးက်ပ္ကုိ ယူကာျပေလသည္။ မိမိအိမ္မွဇနီးသည္ ကုိလည္းမင္းသမီးအ၀တ္အစားတုိ႔ျဖင္ေတြ႔ေလေသာ္ ကုိအမွန္ အတုိင္းေျဖမွျဖစ္ေတာ့မည္ဟု ေတြးကာ ကြ်န္ေတာ္မ်ဳီး၌ ကုိးကြယ္ရာမရွိပါ သုိ႔အတြက္ေၾကာင့္ဆင္းရဲ သားဟန္ေဆာင္ေနရပါသည္ဟုေလ်ာက္ေလသည္။ မင္းႀကီးက ငါသည္သင္၏ကုိးကြယ္ရာျဖစ္ေစ အသျပာတုိ႔ကုိထုတ္ေဆာင္ေလေလာ့ဟု အမိန္႔ေပးေလသည္။
ေမာင္ေဃာသကသည္လည္း မင္းႀကီးထည့္လုိက္ေသာမင္းခ်င္းေယာက်ားတုိ႔ျဖင့္ အသျပာအုိး တုိ႔ကုိတူးေဖၚေလသည္။ အသျပာအုီးတုိ႔သည္ ကုေဋေလးဆယ္မ်ွရွိေလသည္။ မင္းႀကီးသည္ သမီးေတာ္ႏွင့္ထိမ္းျမန္းေစကာ ေမာင္ေဃာသက၏ အိမ္ျခံကုိသုတ္သင္ရွင္းလင္းေစလ်က္ ေနထုိင္ေစ သည္။ သူေဌးအရာ သူေဌးဘြဲ႔ကုိလည္းအပ္ႏွင္းေလသည္။ ကုမၻ-ေရႊးအုိးတုိ႔ကုိတူးေဖၚရရွိေသာေၾကာင့္ ကုမၻေဃာသကဟူေသာအမည္တြင္ေလသည္။ တေန႔သ၌ မင္းႀကီးသည္ ျမတ္ဗုဒၶသီတင္းသုံးရာ ေ၀ဠဳ၀န္ေက်ာင္းေတာ္သုိ႔ မိမိသမက္ကုမၻေဃာသကကုိေခၚကာသြားေလသည္။ ဘုရားရွင္အထံသုိ႔ ေရာက္ေသာ္ မင္းႀကီးက “ျမတ္စြာဘုရား တပည့္ေတာ္သမက္ ဤသူငယ္သည္ သူေဌးသားျဖစ္ပါလ်က္ ဆင္းရဲသားဟန္ေဆာင္ကာ အသက္ေမြးပုံပါသည္၊ တပည့္ေတာ္ဥပါယ္တံမ်ဥ္ျဖင့္စုံစမ္းသျဖင့္သာ သိပါ သည္”ဟု ေလ်ာက္ထားေလသည္။
ထုိအခါျမတ္စြာဘုရားရွင္က “ဥ႒ာန၀ေတာ၊ သတိမေတာ။ သုစိကမၼႆ၊ နိသမၼကာရီေနာ။
သညတႆ ဓမၼဇီ၀ိေနာ၊ အပၸမတၱႆ၊ ယေသာအဘိၯတီတိ” ဟူေသာ ဂါထာေတာ္ကုိေဟာ ၾကားေလသည္။ ဥ႒ာန၀ေတာ-ထၾကြလုံးလရိွတဲ႔ပုဂၢဳိလ္၊ သတိမေတာ-သတိရွိေသာပုဂၢဳိလ္၊ သုစိကမၼႆ-စင္ၾကယ္ေသာ ကာယကံ ၀စီကံ မေနာကံရွိတဲ႔ပုဂၢဳိလ္၊ နိသမၼကာရီေနာ-စူးစမ္းျခင္၍ ျပဳေလ့ရွိေသာပုဂၢဳိလ္၊ သညတႆ ဓမၼဇီ၀ိေနာ-ကုိယ္ႏူတ္တုိ႔ကုိေစာင့္ထိန္းလ်က္ တရားသျဖင္အသက္ ေမြးေသာပုဂၢဳိလ္၊ အပၸမတၱႆ-မေမ႔ေလ်ာေသာ ဉာဏ္ပညာႏွင့္ျပည့္စုံေသာပုဂၢဳိလ္။ ထုိပုဂၢဳိလ္တုိ႔သည္ ေလာကီ ေလာကုတၱတရားတုိ႔ျဖင့္ႀကီးပြားကုန္၏္ မိန္႔ၾကားေတာ္မူေလသည္။ ဂါထာေတာ္၏ အဆုံး၌ ကုမၻေဃာသကသူေဌးသားသည္ ေသာတပတၱိဖုိလ္၌တည္ေလသည္။
ယၡဳေခတ္ေလာကႀကီးသည္ကား လူတုိင္းလူတုိင္းသည္ ခ်မ္းသာသုခကုိအလုိရွိေသာေၾကာင့္ ေဒသမ်ဳိးစုံ၌ အလုပ္မ်ဳီးစုံကုိလုပ္ကုိင္ေနၾကရသည္။ ထုိသုိ႔လုပ္ကုိင္ရာ၌ ဗုဒၶေဟာၾကားထားေသာ ႀကီးပြားေၾကာင္းတရားေတြကုိုလုိက္နာရန္လုိအပ္ေပသည္။ ႀကီးပြားခ်မ္းသာေၾကာင္းတရား အဂၤါတုိ႔ကုိ လုိက္နာက်င့္သုံးေသာ ပုဂၢဳိလ္တုိ႔အတြက္ေအာင္ျမင္မူ႔သည္ လက္တကမ္းအလုိတြင္သာရွိေပသည္။ ပညာရွာေဖြရာ၌ျဖစ္ေစ ပစၥည္းဥစၥာရွာေဖြရာ၌ျဖစ္ေစ လုံးလ၀ီရိယ အားထုတ္မူ႔သည္လြန္စြာအေရး ႀကီးပါသည္။ ထုိေၾကာင့္မဃေဒ၀လကၤာႀကီး၌ “လုံးလမထူ၊ ဉာဏ္မကူပဲ၊ အယူတေခ်ာင္း ကံတေၾကာင္းမ်ွ၊ မေကာင္းလည္းကံ၊ ေကာင္းလည္းကံဟု၊ ကံကုိခ်ည္းသာ၊ မကုိးရာဘူး၊ ပညာဉာဏ္ျဖင့္၊ သင့္မသင့္ကုိ၊ အခြင့္ရူ၍၊ အျပဳလုံးလ၊ ရွိအပ္စြ႔”။ ကံကုိခ်ည္းသာအားကုိးမေနပဲ ဉာဏ္ပညာႏွင့္ယွဥ္ေသာ လုံးလ၀ီရိယျဖင့္ႀကီးစားရွာေဖြပါမူ အတတ္ပညာျဖစ္ေစ ပစၥည္းဥစၥာျဖစ္ေစ ရရွိမည္မွာဧကန္မလြဲသာျဖစ္ပါေတာ့သည္။
I was born in bottom region, Myanmar. Now I live in Sri Lanka to study the Buddhist literature and others.
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