The name Buddhism comes from the word 'budhi' which means 'to wake up' and thus Buddhism is the philosophy of awakening. This philosophy has its origins in the experience of the man Siddhartha Gotama, known as the Buddha, who was himself awakened at the age of 35. Buddhism is now 2,500 years old and has about 300 million followers worldwide. Until a hundred years ago Buddhism was mainly an Asian philosophy but increasingly it is gaining adherents in Europe, Australia and America.
2. So Buddhism is just a philosophy?
The word philosophy comes from two words ‘philo’, which means ‘love’, and 'sophia' which means 'wisdom'. So philosophy is the love of wisdom or love and wisdom, both meanings describe Buddhism perfectly. Buddhism teaches that we should try to develop our intellectual capacity to the fullest so that we can understand clearly. It also teaches us to develop love and kindness so that we can be like a true friend to all beings. So Buddhism is a philosophy but not just a philosophy. It is the supreme philosophy.
3. Who was the Buddha?
In the year 563 B.C. a baby was born into a royal family in northern India. He grew up in wealth and luxury but eventually found that worldly comforts and security do not guarantee happiness. He was deeply moved by the suffering he saw all around and resolved to find the key to human happiness. When he was 29 he left his wife and child and set off to sit at the feet of the great religious teachers of the day to learn from them. They taught him much but none really knew the cause of human suffering and how it could be overcome. Eventually, after six years study and meditation he had an experience in which all ignorance fell away and he suddenly understood.
From that day onwards, he was called the Buddha, the Awakened One. He lived for another 45 years in which time he traveled all over the northern India teaching others what he had discovered. His compassion and patience were legendary and he had thousands of followers. In his eightieth year, old and sick, but still happy and at peace, he finally died.
4. Wasn't it irresponsible for the Buddha to walk out on his wife and child?
It couldn't have been an easy thing for the Buddha to leave his family. He must have worried and hesitated for a long time
before he finally left. But he had a choice, dedicating himself to his family or dedicating himself to the whole world.
In the end, his great compassion made him give himself to the whole world. And the whole world still benefits from his sacrifice. This was not irresponsible. It was perhaps the most significant sacrifice ever made.
5. The Buddha is dead so how can he help us?
Faraday, who discovered electricity, is dead, but what he discovered still helps us. Luis Pasteur who discovered the cures for so many diseases is dead, but his medical discoveries still save lives. Leonardo da Vinci who created masterpieces of art is dead, but what he created can still uplift and give joy. Noble men and heroes may have been dead for centuries but when we read of their deeds and achievements, we can still be inspired to act as they did. Yes, the Buddha is dead but 2500 years later his teachings still help people, his example still inspires people, his words still change lives. Only a Buddha could have such power centuries after his death.
6. Was the Buddha a god?
No, he was not. He did not claim that he was a god, the child of a god or even the messenger from a god. He was a man who perfected himself and taught that if we follow his example, we could perfect ourselves also.
7. If the Buddha is not a god, then why do people worship him?
There are different types of worship. When someone worships a god, they praise him or her, making offerings and ask for favors, believing that the god will hear their praise, receive their offerings, and answer their prayers. Buddhists do not indulge in this kind of worship. The other kind of worship is when we show respect to someone or something we admire. When a teacher walks into a room we stand up, when we meet a dignitary we shake hands, when the national anthem is played we salute. These are all gestures of respect and worship and indicate our admiration for persons and things. This is the type of worship Buddhist practice. A statue of the Buddha with its hands rested gently in its lap and its compassionate smile reminds us to strive to develop peace and love within ourselves. The perfume of incense reminds us of the pervading influence of virtue, the lamp reminds us of light of knowledge and the flowers which soon fade and die, reminds us of impermanence. When we bow, we express our gratitude to the Buddha for what his teachings have given us. This is the nature of Buddhist worship.
But I have heard people say that Buddhists worship idols.
Such statements only reflect the misunderstanding of the persons who make them. The dictionary defines an idol as "an image or statue worshipped as a god". As we have seen, Buddhist do not believe that the Buddha was a god, so how could they possibly believe that a piece of wood or metal is a god? All religions use symbols to express various concepts. In Taoism, the ying-yang is used to symbolize the harmony between opposites. In Sikhism, the sword is used to symbolize spiritual struggle. In Christianity, the fish is used to symbolize his sacrifice. And in Buddhism, the statue of the Buddha also reminds us of the human dimension in Buddhist teaching, the fact that Buddhism is man-centered, not god-centered, that we must look within not without to find perfection and understanding. So to say that Buddhist worship idols is not correct.
8. Why do people burn paper money and do all kinds of strange things in Buddhist temples?
Many things seem strange to us when we don't understand them. Rather than dismiss such things as strange, we should strive to find their meaning. However, it is true that Buddhist practice sometimes has its origin in popular superstition and misunderstanding rather than the teaching of the Buddha. And such misunderstandings are not found in Buddhism alone, but arise in all religions from time to time. The Buddha taught with clarity and in detail and if some fail to understand fully, the Buddha cannot be blamed. There is a saying:
If a man suffering from a disease does not seek treatment even when there is a physician at hand, it is not the fault of the physician. In the same way, if a man is oppressed and tormented by the disease of defilements but does not seek the help of the Buddha, that is not the Buddha's fault. -- JN 28-9
Nor should Buddhism or any religion be judged by those who don't practice it properly. If you wish to know the true teachings of Buddhism, read the Buddha's words or speak to those who understand them properly.
9. If Buddhism is so good why are some Buddhist countries poor?
If by poor you mean economically poor, then it is true that some Buddhist countries are poor. But if by poor you mean a poor quality of life, then perhaps some Buddhist countries are quite rich. America, for example, is an economically rich and powerful country but the crime rate is one of the highest in the world, millions of old people are neglected by their children and die of loneliness in old people's homes, domestic violence and child abuse are major problems. One in three marriages end in divorce, pornography is easily available. Rich in terms of money but perhaps poor in terms of the quality of life. Now if you look at some traditional Buddhist countries you find a very different situation. Parents are honored and respected by their children, the crime rates are relatively low, divorce and suicide are rare and traditional values like gentleness, generosity, hospitality to strangers, tolerance and respect for others are still strong. Economically backward, but perhaps a higher quality of life than a country like America. But even if we judge Buddhist countries in terms of economics alone, one of the wealthiest and most economically dynamic countries in the world today is Japan where 93% of the population call themselves Buddhist.
10. Why is it that you don't often hear of charitable work being done by Buddhists?
Perhaps it is because Buddhists don't feel the need to boast about the good they do. Several years ago the Japanese Buddhist leader Nikkho Nirwano received the Templeton Prize for his work in promoting inter-religious harmony. Likewise a Thai Buddhist monk was recently awarded the prestigious Magsaysay Prize for his excellent work among drug addicts. In 1987 another Thai monk, Ven.Kantayapiwat was awarded the Norwegian Children's Peace Prize for his many years work helping homeless children in rural areas. And what about the large scale social work being done among the poor in India by the Western Buddhist Order? They have built schools, child minding-centres, dispensaries and small scale industries for self-sufficiency. Buddhist see help given to others as an expression of their religious practice just as other religions do but they believe that it should be done quietly and without self-promotion. Thus you don't hear so much about their charitable work.
11. Why are there so many different types of Buddhism?
There are many different types of sugar: brown sugar, white sugar, rock sugar, syrup and icing sugar but it is all sugar and it all tastes sweet. It is produced in different forms so that it can be used in different ways. Buddhism is the same: there is Theravada Buddhism, Zen Buddhism, Pure Land Buddhism, Yogacara Buddhism and Vajrayana Buddhism but it is all Buddhism and it all has the same taste - the taste of freedom. Buddhism has evolved into different forms so that it can be relevant to the different cultures in which it exists. It has been reinterpreted over the centuries so that it can remain relevant to each new generation. Outwardly, the types of Buddhism may seem very different but at the center of all of them is the Four Noble Truths and the Eightfold Path. All major religions, Buddhism included, have split into schools and sects. But the different sects of Buddhism have never gone to war with each other and to this day, they go to each other's temples and worship together. Such tolerance and understanding is certainly rare. You certainly think highly of Buddhism. I suppose you think your religion is right and all the others are wrong.
No Buddhist who understands the Buddha's teaching thinks that other religions are wrong. No one who has made a genuine effort to examine other religions with an open mind could think like that either. The first thing you notice when you study the different religions is just' how much they have in common. All religions acknowledge that man's present state is unsatisfactory. All believe that a change of attitude and behaviors is needed if man's situation is to improve. All teach an ethics that includes love; kindness, patience, generosity and social responsibility and all accept the existence of some form of Absolute.
They use different languages, different names and different symbols to describe and explain these things; and it is only when they narrow-mindedly cling to their one way of seeing things that religious intolerance, pride and self-righteousness arise.
Imagine an Englishman, a Frenchman, a Chinese and an Indonesian all-looking at a cup. The Englishman says, "That's a cup.” The Frenchman answers, "No it's not. It's a tasse.” The Chinese comments, You're both wrong. It's a pet.” And the Indonesian laughs at the others and says "What fools you are. It's a cawan.” The Englishman gets a dictionary and shows it to the others saying, "I can prove that it is a cup. My dictionary
says so.” "Then your dictionary is wrong,” says the French¬man "because my dictionary clearly says it is a tasse.” The Chinese scoffs at them. "My dictionary is thousands of years older than yours, so my dictionary must be right. And besides, more people speak Chinese than any other language, so it must be a pet.” While they are squabbling and arguing with each other, a Buddhist comes up and drinks from the cup. After he has drunk, he says to the others, "Whether you call it a cup, a tasse, a pet or a cawan, the purpose of the cup isto be used. Stop arguing
and drink, stop squabbling, and refresh your thirst.” This is the Buddhist attitude to other religions.
12. Is Buddhism scientific?
Before we answer that question it would be best to define the word 'science'. Science, according to the dictionary is: "knowledge which can be made into a system, which depends upon seeing and testing facts and stating general natural laws, a branch of such knowledge, anything that can be studied exactly". There are aspects of Buddhism that would not fit into this definition but the central teachings of Buddhism, the Four Noble Truths, most certainly would. Suffering, the First Noble Truth is an experience that can be defined, experienced, and measured. The Second Noble Truth states that suffering has a natural cause, craving, which likewise can be defined, experienced, and measured. No attempted is made to explain suffering in terms of a metaphysical concept or myths. Suffering is ended, according to the Third Noble Truth, not by relying on upon a supreme being, by faith or by prayers but simply by removing its cause. This is axiomatic. The Fourth Noble Truth, the way to end suffering, once again, has nothing to do with metaphysics but depends on behaving in specific ways. And once again behavior is open to testing. Buddhism dispenses with the concept of a supreme being, as does science, and explains the origins and workings of the universe in terms of natural law. All of this certainly exhibits a scientific spirit. Once again, the Buddha's constant advice that we should not blindly believe but rather question, examine, inquire and rely on our own experience, has a definite scientific ring to it. He says:
"Do not go by revelation or tradition, do not go by rumor, or the sacred scriptures, do not go by hearsay or mere logic, do not go by bias towards a notion or by another person's seeming ability and do not go by the idea 'He is our teacher'. But when you yourself know that a thing is good, that it is not blamable, that it is praised by the wise and when practiced and observed that it leads to happiness, then follow that thing." So we could say
that although Buddhism in not entirely scientific, it certainly has a strong overtone and is certainly more scientific than any other religion. It is significant that Albert Einstein, the greatest scientist of the twentieth century said of Buddhism:
"The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both natural and spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs, it would be Buddhism."
(By Bhikkhu Shravasti Dhammika )
One of the disciples of Buddha named Vakkali had a regular habit everyday of gazing upon
the Buddha's person. The Buddha having noticed this, asked him, " What are you doing there?
Vakkali's replywas, "Venerable
Sir, when i look at the serene
features and good complexionof your body, that itself gives me a lot of satisfaction” The Buddha then asked" What do you expect
to gain by admiring this body which is dirty, ugly, smelly, impermanent? One who sees the Dhamma, sees the Buddha. This should help you to understand
how to see the real Buddha. If you indeed want to see the real Buddha,then you must create the Buddha in your mind through hid
teaching”. We have a wrong concept about life. We regard our
physical as our life itself.We cannot see in its proper perspective.
Mental energy and the life precess both work together. The body is
merely the shelter to house our physical being.We devote our whole
life to look after, feed, wash and clean to beautify our body by spending so much money not knowing that our body creates enormous unsatisfactoriness and suffering.
(Dr.K.Sri Dhammananda)
Non-self, Anatta is one of the main teachings of the Buddha. Non-existence of soul, Anatta is the central pivot on which the whole of the Buddha’s philosophy turns. The Buddha teaches that instead of such an unchanging ‘soul’ or permanent ‘entity’, there is a flux or continuity, Santati. Non-self, Anatta means something beyond one’s control. All phenomena that arise in the three Spheres of existence are not self, not ‘I’, but are mere strangers, empty, void, unsubstantial and beyond one’s control. Hence they are Non-self, Anatta.
Buddhism stands unique in the history of human thought in denying the existence of such a Soul, Self, or Atman. According to the teaching of the Buddha, the idea of self is an imaginary, false belief which has no corresponding reality, and it produces harmful thoughts of ‘me’ and ‘mine’, selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism, and other defilements, impurities and problems. It is the source of all the troubles in the world from personal conflicts to wars between nations. In short, to this false view can be traced all the evil in the world.
The Truth is the same in any age, even if the methods leading to its understanding vary. And, when we consider the evidence in the light of modern science, we shall find that the results achieved have been the same.
The Buddha view of mind and matter—phenomena—is that they are all illusions, not real. Numerous are the instances wherein the Buddha draws attention to this. Maya is what He called the illusory nature of material phenomena.
How this happens is explained by the Buddha by reference to a ball of fire, which, when whirled rapidly, can, for a time, create the illusion of a circle. From which we see that motion can create the illusion of rest under certain circumstances and for a certain time. Therefore, everything in the Universe is illusion, Maya---a set of relations, nothing more!
Biologically, you can see the process of metabolism if you analyse the cell, the smallest unit of living beings. Metabolism is the process by which food is built up into living matter or by which matter is broken down into simple substances. Metabolism is the sum of all the chemical and physical changes that take place within the body and enable its continued growth and functioning. Metabolism also involves the breakdown of complex organic constituents of the body with the liberation of energy, which is required for other processes. The process of constructions (ANABOLISM) and destructions (CATABOLISM) in every living cell are rising and passing away respectively uncountable times within a flap of eyelids. Therefore, beings are nothing only just a flux of momentary arising and disappearing. Thus, those are seemed as a substance because of rapid changes in a great momentum (reference to a ball of fire). In fact, it is nothing just only illusion. So, the Buddha taught us so hard that every thing is nothing, non-self, no soul and unsubstantiality, Anatta.
For an ordinary human eye, a stone is a solid exactly as it appears to us. But in Physics lab, a stone is a collection of atomic particles in continual movement, held together by the electronic laws of attraction and repulsion, and so forth.
Another easily understandable example would be that of light. For, while we say there is light, there are beings which see darkness where we, humans, see light. Such beings are the owls. Hence, in a word, from the Buddhist point of view the material world is one of illusion.
In fact, experiments have revealed that the whole mass of the electron was due to its electrical charge. This also proved conclusively that matter was devoid of a material substratum and paved the way for the making of the atom bomb which became a possibility once it was proved that matter was energy pure and simple. On the authority of science, therefore, we have to look upon the whole material world as an illusion in which energy masquerades in the form of matter.
Indeed, the Buddha’s views on phenomena are thus confirmed today by western science. For, whatever our senses may say, the picture presented to us through physics of the phenomenal world, is that there is no solidity, form or substance to be seen anywhere in the universe, but merely a collocation of forces in a perpetual state of flux, a momentary ‘arising and passing away’.
The turning point in the scientific world came when the atom was analysed, and it was found to resolve into energy—a process of transmutation from one form of radiation to another, a continual cycle of ‘arising and passing away’ of electronic particles.
According to physics, then, solids are nothing more than events in the continuum of space and time, and material objects are mainly space. Solid itself is merely a convention of speech based on the deceptive data provided by the senses and has no basis in reality. From the electrons therefore to the stars in their heavenly courses there is nothing that is not in motion. Immobility is only in appearance.
Thus, we see, that in its own way science has helped the Buddhist cause, because the process of universal flux and its inherent substancelessness of matter are fundamentals of Buddhism. But this process of universal flux and inherent substancelessness of matter have greater implications than we at first suspected.
This great Doctrine now appears to find an almost parallel in the West, in the Theory of Relativity and the Unified Field Theory propounded by Einstein in 1949. Thus Einstein becomes one of the greatest scientists of our time, even though he has not completely solved the whole problem of manifest existence.
If through Buddhist Meditation the process of arising and passing away of the atomic constituents of matter have been seen, even so long ago as 2,500 years ago, it must now clear that the Buddha’s teaching is based upon the direct perception of ultimate Truth; and it is only natural that the discoveries of science can merely confirm it as they are doing today.
The modern scientific view of the material world is thus in harmony with that of the Buddha.
And, it is this fundamental fact that the Buddha strives so hard to drive into the minds of His followers. Unless this basic fact of all phenomena is recognize and realized by the Seeker, he remains tied repeatedly to the life cycle, and can make no progress on the path to Liberation.
[BAPTIST, EGERTON C.: The Supreme Science of the Buddha (Translated by Dr. Min Tin Mon)]
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၁။သီလဝိသုဒၶိျဖင့္ သီလကို စင္ၾကယ္ေစရ၏။
၂။ စိတၱဝိသုဒၶိျဖင့္ သမာဓိရေအာင္ အားထုတ္ရ၏။
၃။ ဒိ႒ိဝိသုဒၶိျဖင့္ နာမ္႐ုပ္တို႔ကို ပိုင္းျခား သိရ၏။
ဤအဆင့္၌ ဝိပႆနာ၏ အေျခခံ ‘နာမ႐ူပပရိေစၧဒဉာဏ္’ ျဖစ္၏။ နာမ္႐ုပ္ကြဲျခင္းသာ ျဖစ္ၿပီး အနိစၥ, ဒုကၡ, အနတၱ ႐ႈျမင္ျခင္း မရွိေသး၍ သၿဂႋဳဟ္၌ ဤနာမ႐ူပပရိေစၧဒဉာဏ္ကို ဝိပႆနာဉာဏ္ထဲ ထည့္၍ မျပေခ်။
၄။ ကခၤါဝိတရဏဝိသုဒၶိ၌ နာမ္႐ုပ္တို႔၏ အေၾကာင္းရင္းကို ရွာေဖြ သိျမင္၏။
အေၾကာင္းကိုသိေသာ ဉာဏ္ေပၚ၏။ ထိုဉာဏ္ကို ‘ပစၥယပရိဂၢဟဉာဏ္’ဟု ေခၚ၏။ ဤဉာဏ္ကိုလည္း ဝိပႆနာဉာဏ္ထဲ ထည့္၍ မျပေသးပါ။
အေၾကာင္းကို ႐ႈျမင္ျခင္းသာ ရွိၿပီး အနိစၥ ဒုကၡ အနတၱ ႐ႈျမင္မႈ မရွိေသးေသာေၾကာင့္ ျဖစ္၏။
ဤကဲ့သို႔ အေၾကာင္းအက်ိဳး သိျမင္၍ ေနာက္က ရွိခဲ့ေသာ ယံုမွား သံသယတို႔သည္ အခိုက္အတန္႔အားျဖင့္ ေပ်ာက္၏။
ယံုမွား သံသယတို႔ကို ပယ္ေသာ စိတ္၏ စင္ၾကယ္ျခင္း = ကခၤါဝိတရဏဝိသုဒၶိ ျဖစ္၏။
ဝိပႆနာတရား အားထုတ္သူအတြက္ ဤအဆင့္၌ နာမ္႐ုပ္ကြဲ၊ အေၾကာင္းကို သိမ္းဆည္း ဆင္ျခင္၊ ခဏိကသမာဓိရသျဖင့္ စူဠေသာတာပန္=ေသာတာပန္အငယ္စားဟု ေခၚရ၏။
ဤအဆင့္မွ ဆက္ၿပီး အားထုတ္ေသာ္ ခႏၶာငါးပါး သခၤါရတရားတို႔ကို အနိစၥ ဒုကၡ အနတၱအားျဖင့္ သံုးသပ္ေသာ အစြမ္းျဖင့္ ျဖစ္ေစေသာဉာဏ္ = သမၼသနဉာဏ္ ျဖစ္ေပၚ၏။
သၿဂႋဳဟ္၌ ဝိပႆနာဉာဏ္မ်ားကို ဤသမၼသနဉာဏ္မွ စ၍ ျပဆို၏။
ဆက္ၿပီး အားထုတ္ေသာ္ ဝိပႆနာဉာဏ္ ၁၀-ပါး အဆင့္ဆင့္ တိုးတက္ ျဖစ္ေပၚ၏။
ဝိပႆနာဉာဏ္ ၁၀-ပါး
၁။ သမၼသနဉာဏ္ = ခႏၶာငါးပါး သခၤါရတရားတို႔ကို အနိစၥ ဒုကၡ အနတၱအားျဖင့္ သံုးသပ္ေသာအစြမ္းျဖင့္ ျဖစ္ေစေသာဉာဏ္။
၂။ ဥဒယဗၺယဉာဏ္ = ခႏၶာငါးပါး သခၤါရတရားတို႔၏ ျဖစ္ျခင္းပ်က္ျခင္း ၂-ပါးကို အဖန္တလဲလဲ ႐ႈေသာအစြမ္းျဖင့္ ျဖစ္ေစေသာဉာဏ္။
၃။ ဘဂၤဉာဏ္ = ခႏၶာငါးပါး သခၤါရတရားတို႔၏ ပ်က္ျခင္းတစ္ပါးကိုသာ အဖန္တလဲလဲ ႐ႈေသာဉာဏ္။
၄။ ဘယဉာဏ္ = ပ်က္ျခင္း၏ အစြမ္းျဖင့္ျဖစ္ေသာ ခႏၶာငါးပါး သခၤါရတရားတို႔ကို အလြန္ေၾကာက္လန္႔ဖြယ္ ေဘးႀကီးဟု အဖန္တလဲလဲ ႐ႈေသာအစြမ္းျဖင့္ ျဖစ္ေသာဉာဏ္။
၅။ အာဒီနဝဉာဏ္ = ေဘးႀကီးဟု ျမင္အပ္ၿပီး ထင္အပ္ၿပီးေသာ ခႏၶာငါးပါး သခၤါရတရားတို႔ကို အျပစ္အားျဖင့္ ႐ႈေသာဉာဏ္။
၆။ နိဗၺိဒါဉာဏ္ = အျပစ္ဟု ျမင္အပ္ၿပီး ထင္အပ္ၿပီးေသာ ခႏၶာငါးပါး သခၤါရတရားတို႔၌ ၿငီးေငြ႕ေသာအစြမ္းျဖင့္ ျဖစ္ေသာဉာဏ္။
၇။ မုၪၥိတုကမ်တာဉာဏ္ = ၿငီးေငြ႕၍ ထိုခႏၶာငါးပါး သခၤါရတရားတို႔မွ လြတ္ေျမာက္ျခင္းငွာ အလိုရွိသည္၏ အစြမ္းျဖင့္ ျဖစ္ေသာဉာဏ္။
၈။ ပဋိသခၤါဉာဏ္ = သခၤါရတို႔မွ လြတ္ေျမာက္ျခင္း၏ အေၾကာင္း၏ ျပည့္စံုေစျခင္းငွာ တဖန္ ခႏၶာငါးပါး သခၤါရတရားတို႔ကို သိမ္းဆည္းျခင္းအစြမ္းျဖင့္ ျဖစ္ေသာဉာဏ္။
၉။ သခၤါ႐ုေပကၡာဉာဏ္ = ခႏၶာငါးပါး သခၤါရတရားတို႔၌ ေၾကာက္ျခင္း ႏွစ္သက္ျခင္းမွ ကင္းသည္၏အစြမ္းျဖင့္ လ်စ္လ်ဴ႐ႈ၍ ျဖစ္ေသာဉာဏ္။
၁၀။ အႏုေလာမဉာဏ္ = အနိစၥ အစရွိေသာ လကၡဏာကို ႐ႈသည္၏ အျဖစ္ျဖင့္ ေအာက္၌ျဖစ္ေသာ ဝိပႆနာဉာဏ္ ၉-ပါးတို႔အားလည္းေကာင္း၊ အထက္၌ ၃၇-ပါးေသာ ေဗာဓိပကၡိယတရားတို႔ႏွင့္ ေလ်ာ္ေသာ (ဝါ) မဂ္ျဖစ္ျခင္းငွာ ေလ်ာ္ေသာဉာဏ္။
+++
သမၼသနဉာဏ္ ရင့္သန္ၿပီးေနာက္ တိုးတက္အားထုတ္သည့္အခါ ဥဒယဗၺယဉာဏ္ ျဖစ္ေပၚလာ၏။
ဥဒယဗၺယဉာဏ္ ရင့္သန္ေသာအခါ ဝိပႆနာ၏ ေဘးရန္ ‘ဝိပႆႏုပတၱိေလသ’ ၁၀-ပါး ျဖစ္ေပၚလာတတ္၏။
ဝိပႆႏုပတၱိေလသ ၁၀-ပါး
၁။ ၾသဘာသ = ႐ုပ္နာမ္တို႔၏ အျဖစ္အပ်က္ကို ရွင္းလင္းစြာ သိျမင္ေသာအခါ လြန္စြာ စိတ္ၾကည္လင္ရကား ကိုယ္မွ အေရာင္အလင္းတို႔သည္ ထြက္ျဖာကုန္၏။
၂။ ပီတိ = ၾသဘာသ,သာမကေသး ခုဒၵကာပီတိစေသာ ၅-ပါးေသာ ပီတိမ်ိဳးလည္း ျဖစ္ေပၚ၍ ႏွစ္သက္၏။
၃။ ပႆဒၶိ = ကိုယ္စိတ္ႏွစ္ပါးလံုး ေအးျမၿငိမ္းခ်မ္းသျဖင့္ ကာယပႆဒၶိ စိတၱပႆဒၶိ ျဖစ္၏။
၄။ အဓိေမာကၡ = ကမၼ႒ာန္းအာ႐ုံ၌ သက္ဝင္ဆံုးျဖတ္ေသာ သဒၶါတရားလည္း ျဖစ္ေပၚ၏။
၅။ ပဂၢဟ = ဝိပႆနာစိတ္ကို ေနာက္မဆုတ္ရေအာင္ အားေပး ခ်ီးေျမႇာက္ေထာက္ပံ့တတ္ေသာ ဝီရိယလည္း ျဖစ္ေပၚ၏။
၆။ သုခ = တစ္ကိုယ္လံုး၌ စိတၱဇ႐ုပ္မ်ားကို ပ်ံ႕ႏွ႔ံထံုမႊမ္းေစတတ္ေသာ သုခေဝဒနာလည္း ျဖစ္၏။
၇။ ဉာဏ = သြက္လက္လ်င္ျမန္ အျမင္သန္ေသာ ဝိပႆနာဉာဏ္လည္း ျဖစ္ေပၚ၏။
၈။ ဥပ႒ာန = ျမင့္မိုရ္ေတာင္ပမာ ကမၼ႒ာန္းအာ႐ုံ၌ လြန္စြာ တည္တံ့ေသာ သတိလည္း ျဖစ္၏။
၉။ ဥေပကၡာ = အျဖစ္အပ်က္ကို ႐ႈရန္ ဗ်ာပါရ မျပဳရေတာ့ဘဲ အသင့္အားျဖင့္ ႐ႈႏိုင္ေသာ ဝိပႆနာဉာဏ္ႏွင့္ ယွဥ္ေသာ တၾတမဇၥ်တၱဳေပကၡာမည္ေသာ ဝိပႆႏုေပကၡာ၊ ထိုျဖစ္ပ်က္မႈကို ဆင္ျခင္လိုသည့္အခါ ဆင္ျခင္ႏိုင္ေသာ အာဝဇၨႏုေပကၡာဟူေသာ ဥေပကၡာ ၂-မ်ိဳးလည္း ျဖစ္၏။
၁၀။ နိကႏၲိ = ၾသဘာသစသည္တို႔ျဖင့္ျဖစ္ေသာ ဝိပႆနာကို သာယာ ႏွစ္သက္ေနတတ္ေသာ တဏွာလည္း ျဖစ္၏။
၅။ ထို ဆိုခဲ့ၿပီးေသာ ၾသဘာသ၊ ပီတိ စသည္တို႔ ျဖစ္ေပၚလာေသာအခါ ထိုအေရာင္အဝါ စသည္တို႔ကို သာယာေသာ တဏွာနိကႏၲိအတြက္ ငါမဂ္ရၿပီဟု အထင္မွားေနတတ္၏။
ထိုသို႔ အထင္မွားျခင္းကို ဤကား မဂ္မဟုတ္ေသးဟူ၍ ပိုင္းျခား ဆံုးျဖတ္ႏိုင္ေသာ သေဘာသည္ မဂၢါမဂၢဉာဏဒႆနဝိသုဒၶိ မည္၏။
+++++
၆။ ပဋိပဒါဉာဏဒႆနဝိသုဒၶိ-
ဝိပႆႏုပတၱိေလသတို႔မွ လြတ္ၿပီးေသာ ေယာဂီသည္ ဥဒယဗၺယဉာဏ္မွ စ၍ အႏုေလာမဉာဏ္တိုင္ေအာင္ ဝိပႆနာဉာဏ္ ၉-ပါးကို အစဥ္အတိုင္း တဖန္ ထူေထာင္၍ လကၡဏာယာဥ္ ၃-ပါးကို ပြားမ်ား အားထုတ္ျပန္ရာ ထိုဉာဏ္ ၉-ပါးကို ပိုင္ေသာ ေယာဂီပုဂၢိဳလ္၏ ဝိပႆနာဉာဏ္ ၉-ပါးသည္ သိတတ္ ျမင္တတ္ေသာေၾကာင့္ ဉာဏဒႆန မည္၏။
ထိုဉာဏဒႆနမည္ေသာ ဝိပႆနာဉာဏ္ ၉-ပါးသည္ပင္ နိဗၺာန္သို႔ ေရာက္ေစတတ္ေသာ အက်င့္ျမတ္ျဖစ္ေသာေၾကာင့္ ပဋိပဒါဉာဏဒႆနဝိသုဒၶိ မည္၏။
၇။ ဉာဏဒႆနဝိသုဒၶိ-
ဝု႒ာနဂါမိနီ ဝိပႆနာဉာဏ္ဆိုသည္မွာ ဝိပႆနာ၏ အထြတ္အထိပ္သို႔ ေရာက္ေသာ အႏုေလာမဉာဏ္ႏွင့္တကြ သခၤါ႐ုေပကၡာဉာဏ္ကို အပါယ္စသည္မွလည္းေကာင္း, သခၤါရနိမိတ္မွလည္းေကာင္း ထြက္ေျမာက္၍ မဂ္သို႔ေရာက္ေၾကာင္း ျဖစ္ေသာေၾကာင့္ ဝု႒ာနဂါမိနီဝိပႆနာဟု ေခၚ၏။
သခၤါ႐ုေပကၡာဉာဏ္, အႏုေလာမဉာဏ္ဟု ဆိုအပ္ေသာ ဝု႒ာနဂါမိနီဝိပႆနာဉာဏ္ ထက္သန္လာေသာအခါ သစၧိကရဏကိစၥျဖင့္ နိဗၺာန္ကို ကိုယ္တိုင္ ေပါက္ေရာက္၍ မဂ္ဉာဏ္ျဖစ္ေပၚလာသည္။ ထိုမဂ္ဉာဏ္သည္ ဉာဏဒႆနဝိသုဒၶိ မည္၏။
+++++
မဂၢဝီထိ ပံုစံ
ဘဝဂၤစလန၊ ဘဝဂၤုပေစၧဒ၊ မေနာဒြါရာဝဇၨန္း၊ ပရိကံ၊ ဥပစာ၊ အႏုလံု၊ ေဂါၾတဘူ၊ မဂ္၊ ဖိုလ္၊ ဖိုလ္၊ ဘဝင္
မဂၢဝီထိကို ဝီထိပိုင္းတြင္ ေလ့လာခဲ့ၿပီး ျဖစ္၏။
မဂ္ရခါနီးအခါ ဝိပႆနာဉာဏ္သည္ သြက္သြက္လက္လက္ ျဖစ္လာ၏။ သခၤါရတရားက ထေတာ့မည့္အခ်ိန္ျဖစ္၍ အားေကာင္းလာ၏။ သခၤါ႐ုေပကၡာဉာဏ္အပါအဝင္ ဤအခိုက္အတန္႔ကို ‘ဝု႒ာနဂါမိနီဝိပႆနာဉာဏ္’ဟု ေခၚ၏။
မဂၢဝီထိတြင္ပါေသာ ပရိကံ၊ ဥပစာ၊ အႏုလံု၊ ေဂါၾတဘူတို႔မွာ ဉာဏသမၸယုတ္ကာမာဝစရကုသိုလ္ေဇာတစ္ႀကိမ္စီ ျဖစ္၏။
ပရိကံ၊ ဥပစာ၊ အႏုလံု ဤသံုးခုကို အႏုေလာမဉာဏ္ဟု ေခၚ၏။ သခၤါ႐ုေပကၡာဉာဏ္ ရင့္သန္ၿပီး မဂ္ရခါနီး ေပၚေသာဉာဏ္ ျဖစ္၏။
ေဂါၾတဘူမွာ ဝိပႆနာလမ္းေၾကာင္းတြင္ က်ေရာက္ေနေသာ္လည္း မည္သည့္ ဝိသုဒၶိထဲမွာမွ မပါဝင္။
ပဋိပဒါဉာဏဒႆနဝိသုဒၶိထဲလည္း မပါ၊ ဉာဏဒႆနဝိသုဒၶိထဲလည္း မပါဝင္။
အမွန္မွာ ေဂါၾတဘူသည္ ဝိပႆနာလမ္းေၾကာင္းထဲ က်ေနသျဖင့္ ဝိပႆနာဟု ေခၚရေသာ္လည္း တကယ့္ ဝိပႆနာအစစ္ မဟုတ္ေပ။
ဝိပႆနာသည္ သခၤါရတရား ႐ုပ္နာမ္တရားကို အာ႐ုံျပဳ၏။
ေဂါၾတဘူက နိဗၺာန္ကို အာ႐ုံျပဳ၏။ ကာမာဝစရစိတ္ထဲ၌ နိဗၺာန္ကို တိုက္႐ိုက္ အာ႐ုံျပဳသည္မွာ ဤတစ္ခု (ေဂါၾတဘူ)သာ ရွိ၏။
အႏုေလာမဉာဏ္ ျဖစ္ၿပီးေနာက္ ေဂါၾတဘူဉာဏ္ (ပုထုဇဥ္အႏြယ္ကို ျဖတ္ေတာက္၍ အရိယာအႏြယ္သို႔ ေရာက္ေစေသာဉာဏ္) ေပၚ၏။
ေဂါၾတဘူေနာက္ ဆက္ၿပီး မဂ္စိတ္ေပၚ၏။ မဂ္ဉာဏ္ျဖစ္၏။ မဂ္စိတ္သည္ နိဗၺာန္ကို အာ႐ုံျပဳ၏။
ဤမဂ္စိတ္ကို ဉာဏဒႆနဝိသုဒၶိဟု ေခၚ၏။
မဂ္စိတ္ေနာက္ ဖိုလ္ ၂-ႀကိမ္ ၃-ႀကိမ္ ျဖစ္၏။ ဖိုလ္က မည္သည့္ဝိသုဒၶိထဲမွ မပါ။
မဂ္ဖိုလ္ျဖစ္ၿပီးေနာက္ ဘဝင္က်သြားကာ ပစၥေဝကၡဏာဉာဏ္ ေပၚ၏။ ပစၥေဝကၡဏာဉာဏ္မွာ မဂ္ကို ဆင္ျခင္ေသာဉာဏ္၊ ဖိုလ္ကို ဆင္ျခင္ေသာဉာဏ္၊ နိဗၺာန္ကို ဆင္ျခင္ေသာဉာဏ္ ျဖစ္၏။
မဂ္ကို ဆင္ျခင္ေသာ ပစၥေဝကၡဏာ၊ ဖိုလ္ကို ဆင္ျခင္ေသာ ပစၥေဝကၡဏာ၊ နိဗၺာန္ကို ဆင္ျခင္ေသာ ပစၥေဝကၡဏာ၊ ပယ္အပ္ၿပီးေသာ ကိေလသာကို ဆင္ျခင္ေသာ ပစၥေဝကၡဏာ၊ က်န္ေသးေသာ ကိေလသာကို ဆင္ျခင္ေသာ ပစၥေဝကၡဏာ – ပစၥေဝကၡဏာ ၅-မ်ိဳး ထိုက္သင့္သလို ျဖစ္၏။
မဂ္ကိစၥ ၄-ခ်က္
မဂ္ျဖစ္ေသာအခါ မဂ္ကိစၥ ၄-ခ်က္ကို တၿပိဳင္နက္ ျပဳၿပီး ျဖစ္၏။
မဂ္ကိစၥ ၄-ခ်က္မွာ ဆီမီးႏွင့္ တူ၏။
ဆီမီးသည္ “မီးစာကိုေလာင္၊ အေမွာင္ပယ္ရွင္း၊ အလင္းေရာင္စြမ္း၊ ဆီခန္းေစမႈ” ကိစၥ ၄-ခုကို တၿပိဳင္တည္း ျပဳသကဲ့သို႔၊
မဂ္သည္ (၁) ဒုကၡသစၥာကို ပိုင္းပိုင္းျခားျခား သိျခင္း၊ (၂) သမုဒယသစၥာကို ပယ္ျခင္း၊ (၃) နိေရာဓသစၥာ(နိဗၺာန္)ကို မ်က္ေမွာက္ျပဳျခင္း၊ (၄) မဂၢသစၥာကို ျဖစ္ေပၚေစျခင္း ကိစၥ ၄-ခုကို မဂ္အခိုက္အတန္႔မွာ တၿပိဳင္နက္ ၿပီးေစ၏။
မဂ္စိတ္ျဖစ္ေသာအခါ မဂ္ဉာဏ္က ကိေလသာမ်ားကို ေနာက္ထပ္ ျပန္မေပၚေအာင္ ပယ္၏။
ဖိုလ္စိတ္ျဖစ္ေသာအခါ ဖိုလ္က တဖန္ၿငိမ္းေစေသာအားျဖင့္ ကိေလသာကို ပယ္သတ္၏။
ဤနည္းျဖင့္ ပထမမဂ္, ဒုတိယမဂ္, တတိယမဂ္, စတုတၳမဂ္ အဆင့္ဆင့္၊ ဆိုင္ရာကိေလသာတို႔ကို ေနာင္ဘယ္ေတာ့မွ မေပၚေအာင္ အၿပီးတိုင္ ပယ္သတ္ေလေတာ့၏။
1. Upali, a millionaire ,was one of the best pupils of another religious teacher,
Niganhta Nathaputta, whose teaching differed from that o the Buddha.
2. When Upali asked to become the Buddha follower he was surprised when the
... Buddha advise him"Upali you are a famous person. Be sure that you are not changing
your religious just because you are pleased with me or that you are under the influence of your emotions. Thoroughly investigate my teaching with an open mind before you decide to become my follower.
3. After that the Buddha agreed to accept Upali as His lay follower but further advise him'
"Although you have now become my follower Upali, you should practice tolerance and compassion.Continue to give alms to your former religious teachers as they still depend very much on your support. You cannot just ignore them and withdraw the
support you used them.
4. The Buddha's advise of tolerance ,free inquiry and not accepting His teaching for
emotional reasons has given a clean record in the spread of Buddhism.
.See More
"
ကုရုတုိင္း ဣႏၵပတၳနဂိုရ္ျမိဳ႕၌ ဓနဥၥယေကာရဗ်မင္း မင္းျပဳသည္။ ဘုရားေလာင္းသည္ ထုိမင္းသား၏ သားေတာ္ျဖစ္၍ အရြယ္ေရာက္လွ်င္ တကၠသိုလ္၌ ပညာသင္ယူသည္။ ပညာတတ္ျပီးေသာ္ အိမ္ေရွ႕မင္းအရာ၌ ေန၍ ဖခင္မင္းၾကီးကြယ္လြန္ေသာ္ မင္းအျဖစ္ကို ရသည္။
ဘုရားေလာင္းမင္းသည္ မငး္က်င့္တရားဆယ္ပါးႏွင့္အညီ အုပ္ခ်ဳပ္ျပီး ပဥၥသီလ(ဂရုဓမၼသီလ) ကို အထူးစင္ၾကယ္စြာ ေစာင့္ထိန္းသ...ည္။ ထုိ႔အတူ -
- မယ္ေတာ္ မိဖုရားၾကီး
- ညီေတာ္ အိမ္ေရွ႕မငး္
- ပုေရာဟိတ္ပုဏၰား
- ၾကိဳးကိုင္း ေျမတုိင္းအမတ္
- ရထားထိန္း
- သူေဌး
- တင္းျခင္အမတ္ၾကီး
- တံခါးေစာင့္
- ျပည္တံဆာမမ်ားႏွင့္ - ျပည္သူျပည္သားတုိ႔သည္လည္း ပဥၥသီလကို အထူးစင္ၾကယ္စြာ ထိမ္းသိမ္းၾကသျဖင့္ မိုးေလ၀သ မွန္ကန္၍ သာယာ၀ေျပာသည္ မင္းသည္ ျမိဳ႕တံခါးေလးမ်က္ႏွာ၊ ျမိဳ႕လယ္၊ နန္းေတာ္တံခါးတုိ႔၌ အလွဴတင္းကုပ္ကို ေဆာက္ေစ၍ ေန႕စဥ္ ေန႕တုိင္း ေျခာက္သိန္းေသာ အသျပာတုိ႔ကို စြန္႕လႊတ္လွဴဒါန္းသည္။
ထုိအခ်ိန္ ကလိဂၤတုိင္း ဒႏၱပူရျမိဳ႕၌ ကလိဂၤမင္း မင္းျပဳလ်က္ရွိရာ ထုိမင္း၏ တုိင္းျပည္၌ မုိးမရြာ၍ တစ္တုိင္းျပည္လံုး ငတ္မြတ္ျခင္း ေဘးဆုိက္၏။ အစာအဟာရမရွိ၊ ေရာဂါဘယထူေျပာသည္။
ျပည္သူမ်ားသည္ ကေလးသူငယ္မ်ားကို လက္ဆြဲ၍ နန္းေတာ္သို႔သြားကာ နန္းေတာ္မုခ္တံခါး၌ စုရုံးေၾကြးေၾကာ္ၾကသည္။
မင္းသည္ ေလသာတံခါးကိုဖြင့္လ်က္ ထုိအသံကို နားေထာင္ရာ တုိင္းသူျပည္သားမ်ား မုိးမရြာ၍ အစာေရစာ ငတ္မြတ္ေခါင္းပါးသျဖင့္ မုိးရာေစရန္ မင္းတရားက်င့္ဖုိ႔ ဆႏၵျပၾကျခင္း ျဖစ္ေၾကာင္း သိရွိသြားသည္။
မင္းၾကီး - ေရွးမင္းတုိ႔သည္ မုိးမရြာေသာ္လည္း အလွဴေပး၍ သီလေဆာက္တည္ၾကပါသည္။ ဥပုသ္ကို အဓိ႒ာန္၍ အသေရရွိေသာ တုိက္ခန္းသို႔ ၀င္ကာ ေျမဇာျမက္ကို ခင္းျပီး အိပ္ၾကပါသည္။ ထုိအခါ မိုးရြာခ်ပါသည္” ဟု အမတ္မ်ား သံေတာ္ဦးတင္၍ သာသနာပ ဥပုသ္ေစာင့္သံုးေသာ္လည္း မုိးကားမရြာ၊ ထုိအခါ အမတ္မ်ားက -
“ျမတ္ေသာမင္းၾကီး၊ ဣႏၵပတၳနဂုိရ္ျမိဳ႕၌ ဓနဥၥယေကာရဗ်မင္းမွာ အဥၥန၀ဏၰမည္ေသာ မဂၤလဆင္ေတာ္ ရွိပါ၏။ ထုိ္ဆင္ကို ဤတုိင္းျပည္သို႔ ယူေဆာင္သည္ရွိသော္ မုိးသည္ ရြာပါမည္”ဟု သံေတာ္ဦးတင္ၾကျပန္၏။ ထုိဆင္ေၾကာင့္ ကုရုတုိင္း၌ မုိးရြာသည္ဟု ထင္မွတ္ၾကေလသည္။
ေကာရဗ်မင္းၾကီးလည္း မဆုိင္းမတြပင္ လာေရာက္အလွဴခံေသာ ပုဏၰားတုိ႔အား ကၾကိဳးတန္ဆာမ်ားႏွင့္ အတူ ဆင္ကို ေရစက္သြန္းခ် လွဴဒါန္းလုိက္သည္။
ပုဏၰားတုိ႔သည္ ဆင္ကိုယူ၍ ဒနၱပူရျမိဳ႕သို႔ ျပန္ၾကျပီး မင္းအားဆက္သသည္။ ဒႏၱပုရျမိဳ႕၌ ဆင္ေရာက္လာေသာ္လည္း မုိးက မရြာသျဖင့္ မင္းၾကီးသည္ မွဴးမတ္တုိ႔ကို ေမးျမန္းျပန္လွ်င္ -
“အရွင္မင္းၾကီး - ဓနဥၥယေကာရဗ်မင္းသည္ ဂရုဓမၼကို အျမဲက်င့္သံုး၏။ ထုိ႔ေၾကာင့္ ထုိမင္း၏ တုိင္းျပည္၌ လခြဲတစ္ၾကိမ္ ဆယ္ရက္တစ္ၾကိမ္ မုိးရြာ၏။ ေကာရဗ်မင္းထံမွ ဂရုဓမၼကို ေတာင္းခံ၍ အရွင္မင္းၾကီး က်င့္သံုးပါလွ်င္ မိုးရြာပါလိမ့္မည္” ဟု သံေတာ္ဦးတင္ၾကျပန္သည္။ ပုဏၰားေတာ္ရွစ္ဦး တုိ႔ကို ေစလႊတ္၍ မဂၤလာဆင္ေတာ္ကို ျပန္လည္အပ္ႏွင္းကာ ဂရုဓမၼကို ေတာင္းခံေစသည္။
ေကာရဗ်မင္းသည္ ဂရုဓမၼသီလကို ေတာင္းခံလာေသာ ပုဏၰားေတာ္တုိ႔အား -
“အေမာင္တုိ႔ - ငါသည္ ဂရုဓမၼကို ေစာင့္သည္ကား မွန္၏။ သို႔ေသာ္ ဂရုဓမၼ၌ ငါသည္ သံသယျဖစ္လ်က္ရွိ၏၊ ငါက်င့္ေသာဂရုဓမၼ၌ အားမရေသးသျဖင့္ သင္တုိ႔အား မေပးလုိ“ ဟု မိန္ေတာ္မူကာ သံသယရွိပံုကို ဆက္၍ မိန္႕ၾကားသည္။
“အေမာင္တုိ႔-သံုးႏွစ္တစ္ၾကိမ္ က်င္းပျမဲျဖစ္ေသာ တန္ေဆာင္မုန္းလပြဲ၌ ငါသည္ မင္း၀တ္တန္ဆာ ဆင္ယင္ျပီး စိတၱရာဇာမည္ေသာ နတ္ကြန္းမွေန၍ အရပ္ေလးမ်က္ႏွာသို႔ (ပန္းတုိ႔ျဖင့္ တန္ဆာဆင္ေသာ) ျမားတုိ႔ကို ပစ္လႊတ္၍ ကစားေလ့ရွိသည္။ အျခားအရပ္သို႔ ပစ္လႊတ္ေသာ ျမားတုိ႔ကို ျမင္ရေသာ္လည္း ေရသို႔ ပစ္လႊတ္ေသာ ျမားကိုမူကား မျမင္ရ၊ ထုိျမားသည္ ေရထဲရွိ ငါးတစ္ေကာင္ ေကာင္ကို ထိမွန္ေလမလားမသိ၊ ထုိပါဏာတိပါတကံအတြက္ သံသယျဖစ္ေနမိသည္။ ငါ၏ မယ္ေတာ္သည္ကား ဂရုဓမၼသီလကို ေကာင္းစြာေဆာက္တည္သည္။ မယ္ေတာ္ထံမွာ သြားေရာက္ေတာင္းယူပါ”။ ပုဏၰားေတာ္မ်ားက အတင္းအၾကပ္ ေတာင္းခံၾကသျဖင့္ ဂရုဓမၼကိုမူ ေပးသနားလုိက္သည္။ အမတ္တုိ႔သည္ ေရႊျပားေပၚ၌ မင္းၾကီးခ်ေပးေသာ ဂရုဓမၼကို လုိက္၍ ေရးၾက၏။
- သတၱ၀ါကို မသတ္ရ၊
- ပုိင္ရွင္မေပးေသာ ဥစၥာကို မခိုးယူရ၊
- ကာမတုိ႔၌ မွားယြင္းစြာ မက်င့္ရ၊
- မဟုတ္မမွန္ေသာ စကားကို မေျပာဆုိရ၊
- ေသရည္ ေသရက္ကို မေသာက္သံုးရ။
အမတ္တုိ႔သည္ ဂရုဓမၼကို ကူးယူၾကျပီးလွ်င္ မင္းအားရွိခိုးျပီးေနာက္ မင္း၏ မယ္ေတာ္ထံသို႔ ဆက္လက္သြားၾကသည္။ မယ္ေတာ္ထံတြင္လည္း ဂရုဓမၼကို ခ်ီးျမွင့္ရန္ ေတာင္းခံၾကရာ -
“အေမာင္တုိ႕-ငါသည္ ဂရုဓမၼကို ေစာင့္သည္ကား မွန္၏။ သုိ႔ေသာ္ ငါ၏သီလ၌ သံသယရွိေနေသး၍ မေပးလုိပါ၊ ငါ့မွာ သားႏွစ္ေယာက္ရွိသည္။ သားေတာ္ၾကီးသည္ မင္းျဖစ္၍ သားေတာ္ငယ္မွာ အိမ္ေရွ႕မင္း ျဖစ္သည္။ တစ္ေန႕ တုိင္းတစ္ပါးမွ မင္းသည္ သားေတာ္ၾကီးအား အသျပာတစ္ေထာင္ ထုိက္ေသာ ေရႊပန္းကံုးႏွင့္ အဖိုးတစ္သိန္းထုိက္ေသာ စနၵကူးနံ႕သာႏွစ္မ်ားကို ဆက္သလာသည္။ ထုိေရႊပန္းကံုးႏွင့္ နံ႕သာတုိ႔ကို မင္းက ငါ့အား ပူေဇာ္ရာ မယ္ေတာ္မွာ နံ႕သာကို မလိမ္းက်ံ၊ ပန္းကိုလည္း မပန္သျဖင့္ ေခြ်းမတုိ႔အားေပးရန္ ၾကံစည္မိသည္။ ထုိအခါ ငါစဥ္းစားမိသည္မ်ာ ေခြ်းမၾကီးသည္ မင္းၾကီး မိဖုရားျဖစ္သည္။ ေခြ်းမၾကီးကို ေရႊပန္းကံုးေပးမည္။ ေခြ်းမငယ္မူ ဆင္းရဲ၍ အဖုိးတစ္သိန္းတန္ေသာ စႏၵကူးနံ႕သာႏွစ္ကို ေပးမည္ဟု အၾကံျဖစ္သည္ အၾကံျဖစ္သည့္အတုိင္းလည္း ခြဲေ၀ေပးလုိက္သည္။ ေပးျပီးမွ “ငါသည္ ဂရုဓမၼကို ေစာင့္သံုး၏။ ဆင္းရဲခ်မ္းသာသည္ ပမာဏမဟုတ္၊ အမ်ိဳး၌ ၾကီးေသာ သူတုိ႔အားသာ အေရးေပး ေလးစားသင့္သည္။ ငါကား မျပဳအပ္သည္ကို ျပဳမိ၍ ငါ့သီလပ်က္ေလသေလာ” ဟု သံသယျဖစ္မိသည္။ ငါ၏ ေခြ်းမသည္ကား ေကာင္းစြာ ေစာင့္သံုးသည္။ ေခြ်းမေတာ္ထံမွ ယူၾကပါ” ဟု ဆုိကာ လႊတ္လုိက္၏။ ေခြ်းမေတာ္မိဖုရားၾကီးကလည္း အိမ္ေရွ႕မင္းသားအေပၚ တိမ္းညြတ္ေသာစိတ္၊ တပ္မက္ေသာစိတ္ ျဖစ္မိသျဖင့္ သီလမစင္ၾကယ္ဟု ထင္ေန၏။ ထုိ႔ေၾကာင့္ အိမ္ေရွ႕မင္းသားထံမွာ ေတာင္းခံရန္ ေစလႊတ္ျပန္သည္။
အိမ္ေရွ႕မင္းသားကလည္း သူ႔၌ သံသယျဖစ္ပံုကို ပုဏၰားေတာ္တုိ႔အား ဤသို႔ မိန္႕ၾကား၏။
“အေမာင္တုိ႔-ငါသည္ ငါ့သီလ၌ သံသယရွိေနပါေသးသည္။ ညခ်မ္းအခ်ိန္ ငါသည္ မင္းထံအခစား၀င္ေလ့ရွိရာ ယခင္က မင္းထံမွာ အိပ္မည္ဆုိပါက ၾကိဳးႏွင့္ ႏွင္တံကိုရထားဦး၌ ထားခဲ့ေလ့ရွိသည္။ ထုိအမွတ္သေကၤတျဖင့္ အေျခြအရံမ်ား ဖယ္ခြာသြားၾကျပီး ေနာက္ေန႕တြင္မွ ေစာေစာလာေရာက္ ၾကိဳဆုိၾကသည္။ မင္းထံမအိပ္ဘဲ ျပန္မည္ဆုိက ၾကိဳးႏွင့္ႏွင္တံကို ရထားတြင္းမွာပင္ ထားခဲ့ေလ့ရွိရာ ထုိ အမွတ္သေကၤတျဖင့္ အေျခြအရံမ်ား ေစာင့္ဆုိင္းေနၾကရသည္။ တစ္ေန႕သ၌ မင္းၾကီးထံ အခစား၀င္ရာ မုိးၾကီးသည္းစြာရြာ၍ မင္းက အိမ္ျပန္ခြင့္မေပးသျဖင့္ မင္းထံပါးမွာ အိပ္ရသည္။ ေျခြရံသင္းပင္းမ်ားမွာ ယခုပင္ ျပန္မည္ထင္၍ ရထားမွာပင္ ေစာင့္အိပ္ေနၾကရာ တစ္ညလံုးမိုးေရထဲ ေနၾကရသည္။ ေနာက္ေန႕နံနက္တါင္မွ မုိးစုိလ်က္ ေစာင့္ေနၾကသည္ကိုျမင္၍ ငါသည္ ဂရုမၼကို ေစာင့္ေရွာက္သူျဖစ္လ်က္ လူအမ်ားကို ပင္ပန္းေစခဲ့ျပီ။ ငါ၏ သီလသည္ ပ်က္စီးရာ၏ ဟု သံသယ၀င္မိသည္။
ေရွးနည္းတူ ဂရုဓမၼသီလကို ကူးယူခြင့္ ျပဳလုိက္ရေသာ္လည္း သံသယမကင္းသျဖင့္ မိမိထက္သာလြန္စင္ၾကယ္သည္ဟု ထင္မွတ္ထားေသာ ပုေရာဟိတ္ အမတ္ၾကီးထံ ေစလႊတ္လုိက္ျပန္၏။ အမတ္ၾကီးကလည္း သူ႔၌ သံသယရွိေနပံုကို ဤသို႔ မိန္႕ၾကားျပန္၏။
“အေမာင္တုိ႔-ငါသည္ င့ါသီလ၌ သံသယျဖစ္လ်က္ရွိေန၏၊ တစ္ေန႕ေသာအခါ ငါသည္ မင္းၾကီးထံ အခစား၀င္စဥ္ တုိင္းတစ္ပါးက ေကာရဗ်မင္းထံ ဆက္သေသာ ရထားသစ္တစ္စီးကို ေတြ႕ျမင္၍ “ငါ့ရထားသည္ ေဟာင္းႏြမ္းျပီ ဤရထားသစ္ကို မင္းက ငါအား ေပးပါမူ ေကာင္းေလစြ၊ ငါသည္ ရထားသစ္ႏွင့္ ခ်မ္းသာစြာ လွည့္လည္ရေပမည္” ဟု စိတ္အၾကံ ျဖစ္မိသည္။ ကြ်ႏ္ုပ္က မင္းၾကီးအား “ဇယတု ဘ၀ံ ရာဇာ - မင္းၾကီး အသက္ရွည္ၾကာ ေအာင္ပါေစ” ဟု ေကာင္းခ်ီးမဂၤလာျပဳေသာ ခဏမွာပင္ မင္းၾကီးအား ရထားကို ဆက္သၾကရာ မင္းၾကီးက ကြ်ႏု္ပ္ကို ျမင္၍ “ဤရထားသည္ အလြန္ေကာင္း၏၊ ဆရာအား ေပးၾကကုန္ေလာ” ဟု ဆုိပါသည္။ ကြ်ႏု္ပ္က အလုိမရွိပါဟု အဖန္တလဲလဲ ေျပာေသာ္လည္းမရပါ၊ “ငါသည္ ဂရုဓမၼကို ေစာင့္သံုးသူျဖစ္ပါလ်က္ တပါးသူပစၥည္းကို တပ္စြန္းမိေလျပီ၊ ငါ့သီလပ်က္ရာ၏” ဟု သံသယရွိေနပါေသးသည္။ ၾကိဳးကိုင္ေျမတုိင္းအမတ္မွာ သီလကို ေကာင္းမြန္စင္ၾကယ္စြာ ေစာင့္ထိန္းသူ ျဖစ္သည္၊ ေျမတုိင္းအမတ္ထံမွလည္း ေတာင္းခံၾကပါဦး” ဟု ေျပာဆုိေစလႊတ္လုိက္ျပန္၏။
ပုဏၰားေတာ္တုိ႔သည္ ၾကိဳးကိုင္ေျမတုိင္းအမတ္ထံသို႔ သြား၍ အက်ိဳးအေၾကာင္းေျပာျပျပီး ဂရုဓမၼကို ေတာင္းၾကျပန္သည္။ ေျမတုိင္း အမတ္ကလည္း -
“အမတ္တုိ႔ ကြ်ႏ္ုပ္သည္ ကြ်န္ုပ္၏သီလ၌ သံသယျဖစ္မိပါ၏။ တစ္ေန႕သ၌ ဇနပုဒ္တြင္ လယ္ေျမကို တုိင္းတာစဥ္ ၾကိဳးစြန္းကို တုတ္ဖ်ား၌ခ်ည္ျပီး တစ္ဘက္ၾကိဳးစကို လယ္သမားအားကိုင္ေစကာ တစ္ဘက္စြန္းကို ကြ်ႏု္ပ္က ကိုင္ရပါသည္။ ကြ်ႏု္ပ္ကိုင္ေသာ ၾကိဳးစြန္းမ်ာ ပုစြန္တြင္း အလယ္တည့္တည့္သို႔ ေရာက္သည္၊ တုန္ကို ပုစြန္တြင္း၌ စုိက္ပါက တြင္းထံ၌ ပုစြန္ရွိေသာ္ ေသေပမည္။ တြင္းတစ္ဘက္၌ စုိက္ပါက မင္းပိုင္လယ္ယာေျမ ဆံုးရူံမည္၊ အကယ္၍ တုတ္ကို ဤမွာဘက္၌ စုိက္လွ်င္လည္း သိသာေပလိမ့္မည္ဟု ေအာက္ေမ့၍ တြင္းထဲ၌ တုတ္ကို စုိက္လုိက္ရာ ကရိဟူေသာ အသံကို ၾကားလုိက္ရသည္၊ ပုစြန္သည္ ေက်ာက္ကုန္းေပၚ တုတ္ထုိးမိ၍ ေသရရွာျပီေလာ၊ ငါ၏သီလပ်က္စီးခဲ့ေလသေလာ ဟု သံသယ ျဖစ္မိပါသည္” ဟု ေျပာဆုိကာ ၾကိဳးကိုင္ေျမတုိင္းအမတ္က ရထားထိန္းထံ တဆင့္လႊတ္ျပန္သည္။
ရထားထိန္းလည္း သူ႔သီလကို စင္ၾကယ္သည္ မထင္၊ သူသံသယ၀င္ပံုကို ပုဏၰားေတာ္တုိ႔အား ဤသို႔ ရွင္းျပျပန္၏ -
“အမတ္တုိ႔-ကြ်ႏု္ပ္သည္ ကြ်ႏု္ပ္၏ ဂရုဓမၼသီလ၌ သံသယျဖစ္ေနပါသည္။ တစ္ေန႕ေသာအခါ မင္းၾကီးသည္ ဥယ်ာဥ္သို႔သြား၍ ေတာကစားထြက္ပါသည္။ အျပန္တြင္ မုိးခ်ဳပ္ေန၀င္ကာနီးအခ်ိန္ မုိးသားမ်ား တက္လာပါသည္။ မင္းၾကီး မုိးမိမည္စုိး၍ သိေႏၶာျမင္းကို ႏွင္တံတုိ႕၍ အမွတ္သညာ ေပးမိပါသည္။ သိေႏၶာျမင္းသည္ ႏွင္တံတုိ႔ခ်က္ျဖင့္ လ်င္ျမန္စြာ ေျပးသြားခဲ့သည္၊ ထုိအခ်ိန္မွစ၍ သိေႏၶာျမင္းသည္ ဥယ်ာဥ္သို႔ အသြားအျပန္ ထုိေနရာသို႔ ေရာက္တုိင္း လ်င္ျမန္စြာ ေျပးသြားပါ၏။ “ဤေနရာသည္ ေဘးအႏၱရာယ္ရွိ၍ ရထားထိန္းက ငါ့ကို ႏွင္တံျဖင့္ အမွတ္သညာျပဳသည္” ဟု မွတ္ယူကာ ထိုေနရာေရာက္တုိင္း လ်င္ျမတ္စြာ ေျပးသြားရွာပါသည္။ မင္းၾကီးမုိးစုိသည္ မစုိသည္မွာ အေၾကာင္းမဟုတ္၊ ငါသည္ လိမ္မာေသာ သိေႏၶာျမင္းအား အေရာမဟုတ္သည္၌ ႏွင္တံအမွတ္သညာကို ေပးမိ၏။ သိေႏၶာျမင္းခမ်ာ ဤအမွတ္သညာျဖင့္ အၾကိမ္ၾကိမ္ေျပးသြားေနရရွာသျဖင့္ ပင္ပန္းလွ၏။ ငါသည္ ဂရုဓမၼေစာင့္သူ ျဖစ္ပါလ်က္ ဤသို႔ ပင္ပန္းေစသည္မွာ ငါ၏ သီလပ်က္စီးရာ၏ဟု သံသယျဖစ္ေနမိပါသည္။”
တဖန္ ပုဏၰားေတာ္တုိ႔သည္ ရထားထိန္း၏ ညႊန္႕ၾကားခ်က္အရ သူေဌးၾကီးထံသို႔ သြားကာ အက်ိဳးအေၾကာင္းေျပာျပျပီး ဂရုဓမၼကို ေတာင္းၾကျပန္သည္။ သူေဌးၾကီးကလည္း သူ၏သီလအေပၚ သံသယ၀င္ေနပံုကို ဤသုိ႔ ေျပာဆုိျပန္၏။
“အရွင္တုိ႔ ကြ်ႏု္ပ္သည္ ဂရုဓမၼႏွင့္စပ္၍ သံသယရွိေနပါေသး၏။ တစ္ေန႕တြင္ ကြ်ႏု္ပ္သည္ မိမိပုိင္ သေလးလယ္သို႔သြား၍ အိမ္သုိ႔ျပန္အလာ ထြက္သစ္စ ေကာက္ႏွံပန္း တစ္ဆုပ္ကို ႏုတ္ယူျပီး အိမ္တုိင္ထိပ္၌ အလွခ်ည္ထားပါသည္။ ျပီးမွ စဥ္းစားမိသည္မွာ “ငါသည္ မင္းဘ႑ာအတြက္ ဆယ္ဖုိ႔တစ္ဖုိ႔ မေပးရေသးေသာ လယ္မွ သေလးႏွံတစ္ဆုပ္ကို ယူမိခဲ့ျပီ၊ ငါေစာင့္သံုးေသာ ဂရုဓမၼသည္ ပ်က္ေလသေလာ” ဟု အၾကံျဖစ္မိပါသည္။” ပုဏၰားေတာ္တုိ႔သည္ သူဌးၾကီး၏ ညႊန္႕ၾကားခ်က္အရ တင္းျခင္အမတ္ထံသို႔သြားကာ အက်ိဳးအေၾကာင္း ေျပာျပျပီး ဂရုဓမၼကို ေတာင္းၾကျပန္သည္။ တင္းျခင္အမတ္ကလည္း သူ၏ သီလစင္ၾကယ္လွသည္မထင္၍ သူသံသယ၀င္ေနပံုကို ရွင္းျပျပန္၏။
“အေဆြတုိ႔-ကြ်ႏု္ပ္သည္ ဂရုဓမၼသီလႏွင့္ စပ္၍ သံသယရွိေနပါသည္။ တစ္ေန႕တြင္ ကြ်ႏ္ုပ္သည္ စပါးက်ီေတာ္တံခါးအနီး ဘုရင့္ ဘ႑ာအတြက္ စပါးမ်ား ျခင္ယူစဥ္ မျခင္ရေသးေသာ စပါးပံုမွ စပါး တစ္ဆုပ္ တစ္ဆုပ္ယူ၍ ဂရုိ႕အျဖစ္ မွတ္သားရပါသည္၊ ရုတ္တရက္ မုိးရြာလာသျဖင့္ ဂရုိ႕ခ်ိဳးမွတ္သားေသာ စပါးဆုပ္မ်ားကို ဘုရင့္ဘ႑ာအတြက္ျခင္ျပီး စပါးပံု၌ ဆြဲယူထည့္ျပီး မုိးခိုေနမိပါသည္။ ဤသို႔ျဖစ္လွ်င္ ဘ႑ာေတာ္စပါးဘက္တြင္ အပိုရျပီး၊ စပါးရွင္အတြက္ နစ္နာရျပီး၊ မည္သည့္အပံု၌ ထည့္မိသည္ကိုလည္း ေကာင္းစြာ မမွတ္မိပါ၊ ကြ်ႏု္ပ္၏ သီလ ပ်က္ေလသေလာဟု သံသယျဖစ္လ်က္ ရွိပါသည္”။
တင္းျခင္အမတ္သည္ ပုဏၰားေတာ္မ်ားအား မိမိေစာင့္ေသာ သီလကို ေရးကူးခိုင္းျပီး ေပးလုိက္ရေသာ္လည္း အားရႏွစ္သက္ျခင္း မရွိလွ၍ တံခါးေစာင့္ထံမွလည္း သြားေရာက္ကူးယူၾကရန္ ေစလႊတ္လုိက္ျပန္သည္။ တံခါးေစာင့္ကလည္း သူ၏သီလ၌ သံသယျဖစ္ေနပံုကို ဤသို႔ ေျပာဆုိျပန္၏။
“အမတ္တုိ႔ ကြ်ႏု္ပ္သည္ ဂရုဓမၼ၌ သံသယရွိပါသည္။ တစ္ေန႕ေသာအခါ ျမိဳ႕တံခါးပိတ္ခါနီး၌ သံုးၾကိမ္ အသံေၾကြးေၾကာ္ရပါသည္။ ထုိအသံၾကားလွ်င္ ဆင္းရဲသားတစ္ေယာက္သည္ မိန္းမငယ္တစ္ဦးကို လက္စြဲလ်က္ အေဆာတလ်င္ ေျပးလာပါသည္၊ ကြ်ႏု္ပ္က တေနကုန္ေတာထဲမွာ ထင္သလုိေပ်ာ္ပါးျပီး တံခါးပိတ္မည္ရွိမွ ေျပးလာရသေလာဟု ၾကိမ္းေမာင္းမိပါသည္။ ထင္းေခြေယာက္်ားက “ဤသူငယ္မသည္ မယားမဟုတ္၊ ႏွမျဖစ္ပါသည္” ဟု ေျပာဆုိေသာအခါ “ငါသည္ သီလေစာင့္ထိန္းသူ ျဖစ္ပါလ်က္ မဆင္မျခင္ဆိုမိသည္၊ ငါ၏ ဂရုဓမၼသီလ ပ်က္စီးရာ၏” ဟု သံသယ၀င္ေနမိပါသည္။ သို႕အတြက္ ကြ်ႏု္ပ္၏ ဂရုဓမၼကို မေပးလုိပါ” ဟု ရွင္းျပသည္။
တံခါးေစာင့္သည္ မိမိသီလကို ေရးေပးလုိက္ရေသာ္လည္း အားရေက်နပ္ျခင္းမရွိလွ၍ ျပည္တန္ဆာမထံမွလည္း ကူးယူသြားၾကပါရန္ ေျပာဆုိျပန္၏။ ျပည္တန္ဆာမကလည္း သူ၏သီလ၌ သံသယျဖစ္ေနပံုကို ဤသို႔ ေျပာဆုိျပန္၏။
“ကြ်န္မသည္ ဂရုဓမၼကို အသန္႕ရွင္းဆံုး ေစာင့္ေရွာက္ပါေသာ္လည္း တစ္ေန႕တြင္ လုလင္တစ္ေယာက္ ကြ်န္မထံေရာက္လာျပီး မိမိႏွင့္ေပ်ာ္ပါးရန္ အသျပာေငြတစ္ေထာင္ေပးျပီး ထြက္သြားပါသည္။ ထုိလုလင္ကို ေစာင့္ေမွ်ာ္ရာ သံုးႏွစ္ၾကာခဲ့ပါသည္၊ အျခားမည္သူ႔ကိုမွ် လက္မခံခဲ့ပါ၊ ၾကာေသာ္ အေနအေစားခ်ိဳ႕ငွဲ႕လာသျဖင့္ တရားရုံးေတာ္သို႔ သြား၍ အဆံုးအျဖတ္ ခံရပါသည္။ တရားသူၾကီးက သံုးႏွစ္ေက်ာ္လွ်င္ ေစာင့္ရန္မလုိ၊ အျခားေယာက္်ားကို လက္ခံႏုိင္ခြင့္ရွိသည္ဟု အဆံုးအျဖတ္ေပးပါသည္၊ တရားရုံးေတာ္မွ ထြက္လွ်င္ ထြက္လာျခင္း လူပ်ိဳတစ္ဦးက ကြ်န္မထံ အသျပာတစ္ေထာင္ ကမ္းလွမ္းလာရာ ထုိေငြကိုလက္ခံရန္ လက္ျဖန္႕စဥ္ ရုတ္တရက္ ပထမလုလင္ ေရာက္လာပါသည္။ ထုိလုလင္ကိုျမင္သည္ႏွင့္ ကြ်န္မလက္ကို ျပန္ရုပ္သိမး္ျပီး ေငြကိုလက္မခံဘဲ ေတာင္းပန္လုိက္ပါသည္”။
အမွန္အားျဖင့္ သံုးႏွစ္ေပ်ာက္ေနသူမ်ာ ကြ်န္မသီလကို လာေရာက္စံုစမ္းေသာ သိၾကားမင္း ျဖစ္ေနပါသည္။
သိၾကားမင္းသည္ ေကာင္းကင္မွေန၍ တုိင္းသူျပည္သားမ်ားအား ငါသည္ဤမိန္းမ၏ သီလကို စံုစမ္းလုိ၍ သံုးႏွစ္ေက်ာ္ကာလက အသျပာေငြ တစ္ေထာင္ ေပးခဲ့သည္၊ သီလေစာင့္ေသာ သူတုိ႔သည္ ဤကဲ့သို႔ သီလကို ေစာင့္သံုးသင့္ၾကသည္ဟု ဆုိဆံုးမျပီး ကြ်န္မအိမ္၌ ရတနာခုႏွစ္ပါးျဖင့္ ျပည့္ေစျပီး ျပန္သြားပါသည္။
“ကြ်န္မသည္ ပထမ လက္ခံထားသူရွိလ်က္ ဒုတိယလူကို လက္ခံရန္ လက္ျဖန္႕မိသည့္အတြက္ သီလမစင္ၾကယ္ဟု သံသယရွိေနမိပါသည္။ သုိ႔အတြက္ ကြ်န္မ ဂရုဓမၼကို မေပးလုိပါ” ဟု ျငင္းဆန္ေသာ္လည္း မရ၊ ထုိမွ်ျဖင့္ သီလမပ်က္ႏုိင္ပါဟု ေတာင္းပန္ၾကသျဖင့္ ဂရုဓမၼသီလကို ေပးလုိက္ရသည္။
ပုဏၰားေတာ္ အမတ္တုိ႔သည္ ေနာက္ဆံုး ျပည္တန္ဆာမထံမွ ဂရုဓမၼကို ေရႊျပား၌ ကူးယူျပီးလွ်င္ဒႏၱပုရျမိဳ႕သို႔ ျပန္ကာ အေၾကာင္းစံု သံေတာ္ဦးတင္လ်က္ ကလိဂၤမင္းအား ဆက္သၾကသည္။ ကလိဂၤမင္းသည္ ဂရုဓမၼကို ကိုယ္တုိင္လည္း ေစာင့္ထိန္း၊ တုိင္းသူျပည္သားတုိ႔ကိုပါ ထိန္းသိမ္းေစာင့္ေရွာက္ေစရာ ကလိဂၤတုိင္း၌ ထူးျခားသိသာစြာ မုိးရြာသြန္းေလသည္။ ေဘးသံုးပါးလည္း ကင္းျငိမ္းကာ သာယာ၀ေျပာေလေတာ့သည္။
ငါးပါးသီလကို ေစာင့္ထိန္းရာ၌ အေသးအဖြဲကေလးကအစ၊ အေလးအနက္ ေၾကာင့္ၾကစုိက္ပံုကို ဤ၀တၳဳ၌ ေတြ႕ႏုိင္၏၊ သီလေစာင့္ေသာ တုိင္းျပည္ႏွင့္ သီလပ်က္ေသာ တုိင္းျပည္ႏွစ္ခုတုိ႔၏ ခ်မ္းသာဆင္းရဲကိုလည္း ကြဲျပားစြာ ေတြ႕ႏုိင္၏၊ ကုရုတုိင္း၌ ရွင္ဘုရင္ကအစ ျပည့္တန္ဆာမ အဆံုးတႏုိင္ငံလံုး သီလလံုျခံဳၾကသျဖင့္ ေျမဆီၾသဇာ အသီးအႏွံ ဖြံ႕ျဖိဳး၍ အနာေရာဂါကင္းကာ သာယာ၀ေျပာပံုကိုလည္း ေတြ႕ရသည္္၊ ကုရုတုိင္းကား ယခုအခါ ေဒလီျမိဳ႕၀န္းက်င္ေဒသ ျဖစ္သည္ဟု ဆုိၾက၏။ျမတ္စြာဘုရား ပြင့္ထြန္းေတာ္မူလာေသာအခါ အလြန္ျမင့္ျမတ္ေလးနက္ေသာ မဟာသတိပ႒ာန သုတၱာန္ၾကီးကုိ ေဟာၾကားရန္ ျမိဳ႕ရြာေဒသ လူမ်ိဳးမ်ားကို ေရြးခ်ယ္ေတာ္မူေသာအခါ သီလလံုျခံဳ၍ စားေရးရိကၡာ၊ က်န္းမာေရး၊ ဆင္ျခင္ဉာဏ္ စသည္ အေျခခံခိုင္မာေသာ ကုရုတုိင္းသူျပည္သားမ်ားကိုသာ ေရြးခ်ယ္၍ ဦးစြာ ေဟာၾကားေတာ္မူခဲ့သည္၊ သီလေစာင့္မွ အူမေတာင့္သည္ကို သတိမူၾကရာ၏
မွတ္ခ်က္။ ။ ျပည္ေထာင္စု ျမန္မာႏုိင္ငံေတာ္ အစိုးရ သာသနာေရး၀န္ၾကီးဌာန ဗုဒၶဘာသာ တရားေတာ္ စာအုပ္မွ ထုတ္ႏုတ္ေဖာ္ျပထားသည္။
