We must know the degree of our problems

One way to find solace for our occasional mental agony and unhappiness is to compare the degree of our own sufferings and difficulties with that experienced by others. When we are unhappy we feel that the world is against us. We think that everything around us is about to collapse and that we are the only one going through it. We feel that the end of the road is near. However, if we try to think rationally and assess our situation without bias we will try to count our blessings. We will find that we are better off than many other people. It is a good practiced to keep a little book where record the good things and the bad things that happen to us. When we compare these two lists we will find life does not always discriminate against us.

                In short we tend to unnecessarily highlight our own difficulties and problems. Although many others are worse off than us, these people do not seem to worry unduly. Problems will always exist and the only thing we can do is to try to resolve them instead of worrying and adding to our mental anguish and pain. On the contrary we must determine to resolve whatever issues or problems that we may face. We should realize that we have gone through worse situations before this and that we are preparing to face new issues. That is why we use the symbol of that wheel.

When it is moving, just as life as life is constantly moving, no point remains in one position for any length of time. Similarly, life’s treatment of us never remains constant. Remember always “It will pass.” Come what may, with this frame of mind we will soon regain our self-confidence and we will be able to face and resolve whatever problems those are in store for us.

We have to realize that whatever method we adapt to overcome our problems, it is impossible to gain complete satisfaction in our life until we train our mind and reduce selfishness and craving. The teaching of the Buddha gives us a very clear exposition to understand the nature of human problems and how to overcome them. The Buddha says, the world is situated in dukkha or conflict. Here world means all phenomena including our physical body. If the world is like this how can we expect complete satisfaction as long as we exist? So by realizing this we must try to maintain some sort of satisfaction in our life to maintain peace in our mind as understanding human beings.

                "May you be free from all suffers".

From.. You & Your problems.

Religious experience

Religious experience means a very specific unite extra ordinary surprise experience that made wander awe and mystery in the presents of divinity all sacred. This topic most not discuss before the word of “Verities of religious experience” (written by William James). Religious experience must be understood against the background of ordinary experience. Experience is the knowledge perceived by senses.  

According to empiricism, all ideas believe and theory comes from sensual idol. On the other hand, religious experience gods beyond the sensual idol. The awareness of the holy which means awe and reverences the feelings of dependent the sense of with the divide the perception of an unseen order can be taken as religious experience. According to Hebrew Bible reveals the experience of God on critical Jubgman on humanity and the separation from the holy.

Religious experience in involves what is final in value for human beings and concern believe and what is ultimate and reality. For example, Jesus try personal religious experience of seen God is the culmination of religious life. All religious experience can be destroy intends of three basic Enlightenment.

1.      The personal concern.

2.      The personal attitude.

3.      The social form.

Although, the first two Enlightenment can be destitute there are no spirited religious experience is always found on connection with personal concern oriental to work the power of the self. Historical religious traditions find their rule in the religious experience and inside who have served as founder religious experience is always understood as a subjective experience.

Sub Topic (the experience of God.)

The term religious experience is used for any experience. One has in connection with one’s religious life including senses of guilt or release, joys, fears, a sense of gratitude and so on. Firstly, the awareness of God is experienced, is contrasted with abstract thought. Secondly, the experience is direct the subject feel immediately Awareness of God. Rather then, beings awareness of God through being awareness of something else.  Thirdly, the experience is completely lacking in sense content. It is a non-sense   presentation of God. Finally, it is a focal experience one in which the awareness of attracts somebody attention sours strongly.

Sub Topic (Mystical experience.)

Philosopher are interested in mystical experience serves as sours song knowledge though who had such as experienced difficultly take themselves to have learn something from there. Usually, they supported only limited sense of belief to be justified there include the belief that God exits certain believe about his nature and believes about what God is doing. The fast that the subjects take themselves to acquire knowledge of God from mystical perception does not guarantee that they do. One can be mislead even by sense experience, in extreme cause one can be subject complete hallucinations. As for mystical experience, we need look no further them many causes in which someone support that good commanded the murder of as many people in contrast to those instances in which one is awareness of God as supremely loving. In both area of experience, there are two ways in which one can acquire for believe. The two cause of sense elation just mention illustrate this as do the kinds of people supposing themselves to be awareness of God telling them to do things that God would not tell anyone to do. The main issue will be whether mystical experiences are genuine. Since skeptics about religious experience usually taken that one is ever genuinely awareness of really existence God.

            Reason for a positive answer can be deviated into theological and philosophical one the former conformist any comforter of the belief system of a given religion that give us reason for thinking. As for philosophical reason, one can used the mystical experience as approve for the existence of God. According to this position believes formed on the base of experience posses and initial credibility by virtue of their origin.   

            A lush number of temporary philosophers deny that anyone ever genuinely perceives the present of God. Most of the reason base on different between sense experience and mystical experience. The first and most obvious reasons for a negative easement concern certain striking different between sense experience and mystical experience. Sense experience is a comment position of all human beings whereas mystical experience is not.  

            A second comment charade is that the mystics is simply reading prior religious believes into a cognitively in different experience. Rather than being directly awareness of supreme reality. A third reason, for partiality is the supposition that mystical experience can be explained in naturalistic terms and that this fact shows it not to constitute in experience of a super natural reality. A four important different between sense and mystical perception is that there are effective tests for accuracy in the cause of the former but not the latter.

It is important to be clear as tow words is and is not in word and this problem it would not be sensible to think that mystical perceptions can general a complete system of religious belief. Hence, the experience and report of Christian and Muslim might not contradict each other. Even thought, there are contradictions between the two complete bodies of belief.

ျပံဳျပီးမွ ရယ္ပါ

ေကာလိပ္ေက်ာင္းေရာက္ သားထံမွ မိဘမ်ားသို႔ေပးစာ

အေဖနဲ႔ အေမ ခင္ဗ်ား…

က်န္းခံ့သာလို႔ မာပါစ။ ဒီမွာေတာ့ ေက်ာင္းေရာက္တဲ့ ပထမ တစ္လလံုးလံုး ဘာစာမွ မသင္ရပါဘူး၊ စာသင္ခန္းေတြဆီကို မသြားျဖစ္လို႔။ သြားျဖစ္တဲ့ တစ္ရက္ကလည္း ညဘက္ျဖစ္ေနတယ္။ အဲဒီညက မီးမလာဘူး။ ျပီးေတာ့ ဆရာလည္း မလာဘူး။

          စာသင္တဲ့ တစ္ေန႔မွာက်ေတာ့ ဆရာက အတန္းထဲမွာေျပာတယ္၊ ‘ဒီအခန္းထဲမွာ နလပိန္းတုံးရွိရင္ မတ္တတ္ရပ္စမ္းေဟး ’ တဲ့။ သားတို႔ တစ္ခန္းလံုးျငိမ္ေနျပီ ဘယ္သူမွမလႈပ္ၾကဘူး၊ ဒါနဲ႔ပဲ ခဏေနေတာ့ သားမတ္တတ္ရပ္လိုက္တယ္။ အခန္းထဲမွာ ဆရာတစ္ေယာက္တည္း ရပ္ေနတာကို အားနာလို႔။

ေကာလိပ္ေက်ာင္းသားဆိုျပီး ေဘာင္ဘီနဲ႔ ရွဴးဖိနပ္နဲ႔ေက်ာင္းတတ္လို႔မရပါဘူးဗ်ာ။ သခ်ၤာတြက္တဲ့အခ်ိန္က်လို႔ ဆယ္ဂဏန္းေက်ာ္သြားရင္ ရွဴးဖိနပ္ကို ခြ်တ္ပစ္ေနရတာ အလုပ္ရႈပ္လြန္းလို႔။  ေကာလိပ္ေက်ာင္းမွာ ေက်ာင္းသူေလးေတြ ေခ်ာတယ္။ အေဖတို႔ အေမတို႔အတြက္ ေခြ်းမေလာင္းကိုေရြးျပီး ရည္းစားစာတစ္ေစာင္ အဂၤလိပ္လိုေရးျပီးေပးလိုက္တယ္။ သားကို အဂၤလိပ္လို တတ္လွျပီးမထင္နဲ႕၊ သားမေရးတတ္ပါဘူး၊ ဒါေပမယ့္ ကိစၥမရွိဘူး။ ေကာင္မေလးကလည္း အဂၤလိပ္လို မဖတ္တတ္ဘူး။  စာေရးတာနားဦးမယ္။ သားသိပ္ေနမေကာင္းဘူး။ ဟိုတစ္ပတ္က ဆရာက “ မင္းတို႔ အျပင္စာေတြ မ်ားမ်ားဖတ္ရမယ္ ” ဆိုတာနဲ႔ ညဘက္ အျပင္ထြက္ျပီး စာဖတ္လိုက္တာ အေအးမိသြားတယ္။ ေနမေကာင္းျဖစ္လိုက္တာ ပိန္းသြားလို႔ ရြာက ယူလာတဲ့ ဦးထုပ္ေတာင္ မေတာ္ေတာ့ဘူး။ အဲဒါ ေနာက္ေစ့ကို တူနဲ႔ ထုထားရတယ္။ ဒီေတာ့ မွ ေနာက္ေစ့မွာ ဘုထြက္ျပီး ဦးထုပ္က ကြ်တ္မက်ေတာ့ဘူးေပ့ါ။

ျပီးေတာ့ မနက္ျဖန္မွာ သားတို႔ကို Blood test စစ္မယ္ဆိုလို႔ ဒီည တစ္ညလံုး စာၾကည့္ရဦးမယ္။

စာၾကြင္း။ ။ဒါနဲ႔ အေမ ေနာက္တစ္ပတ္မွာ ဂ်ဴးလီးယာေရာဘတ္အေၾကာင္း အေရးတစ္ၾကီးေလ့လာရဦးမယ္။ အဲဒါ ပိုက္ဆံလိုတယ္။ ပုိ႔ေပးပါဦး။ (ခ်စ္သား)

*******************************************************************

ေကာလိပ္ေက်ာင္းရွိ သားထံ အေမေပးစာ

ခ်စ္စြာေသာ သား၊

အေမအသက္ရွင္ေနဆဲပဲ ရွိေသးတယ္ဆိုတာ သားသိရေအာင္ စာလွမ္းေရးလိုက္တာပါ။ မင္းစာျမန္ျမန္မဖတ္ႏိုင္မွန္းသိလို႔ အေမဒီစာကို ျဖည္းျဖည္းပဲ ေရးလိုက္ပါတယ္။ မင္းအိမ္ျပန္လင္ရင္ အိမ္ဘယ္မွာ မွန္းသိမွာ မဟုတ္ဘူး။ အေမတို႔ အိမ္ေျပာင္းသြားၾကျပီ။ မင္းအေဖလား၊ အခု အလုပ္ေကာင္းေကာင္း တစ္ခုရေနျပီ။ သူ႕ေအာက္မွာ လူ ၅၀၀ ေလာက္ရွိတယ္။ သခၤ်ဳိင္းမွာ ျမက္ရိပ္ေနတယ္ေလ။ အခု အေမတို႔ အိမ္သစ္မွာ အ၀တ္ေလွ်ာ္စက္ တစ္လံုးရွိတယ္။ သိပ္ေတာ့ မေကာင္းလွပါဘူး။ ျပီးခဲ့တဲ့အပတ္က အေမအဲဒီထဲ ရွပ္အက်ၤီ ၁၄ ထည္ ထည့္လိုက္တယ္။ ျပီး သံၾကိဳးကို ဆြဲလိုက္တာ အဲဒီအက်ၤီေတြကို အဲဒီကတည္းက ျပန္မေတြ႕ေတာ့ရေတာ့ပါဘူး။ သားအမေမရီလည္း ဒီေန႔ ပဲ ကေလးေမြးတယ္။ သားေလးလား သမီးေလးလားေတာ့ အေမလည္း မသိေသးဘူး။ အဲဒီေတာ့ မင္း အန္တီျဖစ္မလား၊ အန္ကယ္ျဖစ္မလား အေမလည္း မေျပာတတ္ေသးဘူး။

ျပီးခဲ့တဲ့ အပတ္ထဲမွာ မင္းရဲ႕ အန္ကယ္ ဒစ္လည္း တို႔ျမိဳ႕က အရက္ခ်က္စက္ရုံမွာ ၀ီစကီကန္ထဲ က်ျပီး နစ္လို႔။  သူ႔လုပ္ေဖာ္ကိုင္ဖက္တခ်ဳိ႕က ခုန္ဆင္းျပီးကယ္ၾကေသးတယ္။ ဒါေပမယ့္ သူက ကယ္တဲ့သူေတြအားလံုးကို သတၱိရွိရွိ တြန္းလွန္ႏိုင္ခဲ့တယ္။ သူ႕ကို သျဂိဳၤဟ္ေတာ့ အဲဒီမီးကို ျငိမ္းရတာ သံုးရက္ၾကာတယ္။

ျပီးခဲ့တဲ့ အပတ္က မိုးႏွစ္ခါရြာတယ္။ တစ္ခါက သံုးရက္ၾကာျပီး ေနာက္တစ္ခါက ေလးရက္ၾကာတယ္။ တနလၤာေန႔တုန္းကမ်ားတယ္ ေလေတြတိုက္လိုက္တာ ျခံထဲက ၾကက္မတစ္ေကာင္ဟာ ၾကက္ဥတစ္လံုးတည္းကို ေလးခါဥရတယ္။ အသုဘအေလာင္းျပင္ဆင္ေပးတဲ့ အိမ္က စာတစ္ေစာင္ မေန႔ကရတယ္။ သူက အေမတို႔ ေပးစရာရွိတဲ့ အေၾကြးက်န္ကို (၇) ရက္အတြင္း မေပးရင္ မင္းဘြားေအ ၾကီးကို ျပန္ထလာေအာင္ လုပ္ေပးလိုက္မယ္တဲ့။ ။

စာၾကြင္း။ ။ အေမ သားအတြက္ ေဒၚလာ ၅၀ ထည့္ပို႔ မလို႔ပဲ။ ဒါေပမယ့္ စာအိတ္က ပိတ္ျပီးသြားျပီး။ ။

Source: The Treasury of Clean Jokes.

ဗုဒၶ၀ါဒဆုိတာဘာလဲ

Buddhism is not a religion. Buddhism is Way of life.  ဗုဒၶဘာသာ ဆိုတာ ဘ၀ေနနည္းထိုင္နည္း နည္းစနစ္ေတြကိုု ေပးတဲ့၀ါဒပါ။ ရွိခိုးဖို႔ မဟုတ္ဘူး။  ရွိခိုးေနရုံနဲ႔ ဗုဒၶဘာသာက ျပည့္စံုတာမဟုတ္ဘူး။ ကိုးကြယ္ေနရုံနဲ႔ ျပည့္စံုေနတာမဟုတ္ဘူး။ ဆုေတာင္းေနရုံနဲ႔ မျပည့္စံုဘူး။ ရွိခိုး၍ေနျခင္း ကိုးကြယ္၍ေနျခင္း ဆုေတာင္း၍ေနျခင္း အဲဒီသံုးခုကိုသာ အမြန္အျမတ္ထားတဲ့ဘာသာတရားကို Religion လို႔ေခၚတယ္။ ဗုဒၶ၀ါဒက ရွိခိုးျခင္းသည္ ပဓာနအလုပ္မဟုတ္ဘူး။ ဆုေတာင္းျခင္းသည္ ပဓာနအလုပ္မဟုတ္ဘူး။ ကုိးကြယ္ျခင္းသည္ ပဓာနအလုပ္မဟုတ္ဘူး။ သို႔ေသာ္ သူ႕ကိုေတာ့ ဖယ္ထားလို႔မရဘူး။ မည္သည့္ကိစၥသည္ပဓာနလဲဆိုရင္ က်င့္သံုးျခင္းသည္ ပဓာနပါ။ ဒါေၾကာင့္ Buddhism is not a religion. But, Buddhism is Way of life. Religion is belief of system, worship of system, pray of system. Worship of system (ကိုးကြယ္တဲ့၀ါဒ)Belief of system (အေၾကာင္းအက်ဳိး သိသိမသိသိ၊ ကယ္တင္တယ္ ဖန္ဆင္းတယ္ဆိုတာကို ယံုကိုယံုရတယ္ မယံုရင္ သူက အျပစ္ရွိတဲ့၀ါဒ။) worship of system (ကယ္တင္ဖို႔ရန္အတြက္ အျမဲဆုပဲ ေတာင္းေနရတဲ့၀ါဒ။)ဒီသံုးခုနဲ႔ ျပည့္စံုရင္ ဒါ Religion ပါပဲ။ Buddhism က ေတာ့ ဘယ္သူမွလာကယ္တာမဟုတ္ဘူး။ ကုိယ့္ကုိ ကိုယ္ ကယ္တင္ရတာ။ တျခားသူေတြကယ္တင္လို႔မရဘူး။ ဗုဒၶ၀ါဒက ကိုယ့္ကိုကုိယ့္ ကယ္တင္ရတယ္ ဒါေၾကာင့္ အတၱဟိ အတၱေနာ နာေထာ။(you can save yourself. We can cave ourselves) လို႔ ဆိုပါတယ္။ ဒါေၾကာင့္ ကိုယ့္က်င့္ေသာ တရားသည္သာ ကိုယ့္ရဲ႕ ကယ္တင္ရွင္ပါ။

(ဥပမာ)ေနပူၾကဲၾကဲမွာ ထီးကိုင္သြားတဲ့ ပုဂၢိဳလ္ အဲဒီသူကိုင္ထားတဲ့ ထီးက သူ႕ကိုေနမပူေအာင္ကာကြယ္ေပးတယ္။ ကိုယ္ကိုင္ထားတဲ့ ထီးက တျခားလူကုိ သြားျပီ မကာကြယ္ဘူး။ တျခားလူကိုင္ထားတဲ့ ထီးလည္းပဲ ကိုယ့္ကိုလာမကာကြယ္ဘူး ကိုကိုင္ထားတဲ့ ထီမွ ကိုယ့္ကို ေနမပူေအာင္ ကာကြယ္မွာျဖစ္ပါတယ္။ ငါ့မွာထီရွိသားပဲဆိုျပီး အိမ္မွာထားခဲ့ျပီးေနပူထဲေလွ်ာက္သြားေတာ့ ေနပူထဲမွာ အိမ္ကထီးက ဘာတတ္ႏိုင္မလဲ။ ငါ့ထီရွိသားပဲဆိုျပီ မိုးရြာထဲ ထြက္သြား မိုးရြာထဲေရာက္ေတာ့ ထီးက အိမ္မွာထားခဲ့တယ္ အိမ္မွာထားခဲ့တဲ့ထီးက မိုးရြာထဲ ဘာတတ္ႏိုင္လဲ။ ဒါေၾကာင့္ ကိုယ့္က်င့္တရားဆိုတာ က စာအုပ္ထဲမွာရွိရမွာမဟုတ္ဘူး။ ထီးၾကီးအိမ္မွာထားသလို မထားခဲ့ရဘူး။ တရားကို ႏႈတ္နဲ႔ထားရမယ္။ ကိုယ့္နဲ႔ထားရမယ္။ စိတ္နဲ႔ထားရမယ္။ တရားထားဖို႔ သံုေနရာေပးထားပါတယ္။ ကိုယ့္က်င့္တဲ့တရားက ကိုယ္ကိုင္လာတဲ့ထီးနဲ႔ တူပါတယ္ ေနပူထဲမွာ မိုးရြာထဲမွာကိုယ့္ကိုအကာကြယ္ေပးပါတယ္။ ဘ၀ဆိုတာလည္း မိုးရြာတစ္လည့္ ေနပူတစ္လည့္ပါ။ ဒါေၾကာင့္မို႕ ကိုယ့္မွာထီးက အဆင္သင့္ျဖစ္ဖို႔ အေရးၾကီးပါတယ္။ မိုးရြာတဲ့အခါမွာ မိုးကာကြယ္ဖို႔ ေနပူတဲ့အခါ ေနပူကုိ ကာကြယ္ဖို႔ ထီးက အဆင္သင့္ျဖစ္ဖို႔လိုပါတယ္။ ဘ၀ခရီးမွာလည္း ထီးနဲ႔တူတဲ့ ကိုယ့္က်င့္တရားအားလံုး ရွိထားဖို႕လိုပါတယ္။ ကိုယ့္က်င့္တရားသည္ ဘ၀ခရီးမွာ ဘာနဲ႔တူသလဲဆိုေတာ့ ထီးနဲ႔တူတယ္။ ကိုယ့္က်င့္တရားမရွိပဲ ဘ၀ခရီးသြားတဲ့သူဟာ ထီးမပါပဲ ေနပူထဲ မိုးရြားသြားရသလို႔ ျဖစ္တတ္တယ္။

ဒါေၾကာင့္ ဘ၀တန္ဖိုး ကာလတန္ဖိုးဆိုတာ ကိုယ္က်င့္ထားေသာ ကိုယ့္က်င့္တရားပဲ။ ဒါကိုျမတ္စြာဘုရားက “ေယာစ ၀ႆသတံ ဇီေ၀ ဒုႆီေလာ အသမာဟိေတာ၊ ဧကာဟံ ဇီ၀ိတံ ေသေယ်ာ သီလ၀ႏၱႆ စ်ာယိေနာ။” ကိုယ့္နဲ႔ႏႈတ္ကိုဘာနဲ႔မွ မေစာင့္ေရွာက္ရင္ ႏွစ္ေပါင္းတရာ အသက္ရွင္၍ ေနရျခင္းထက္၊ ကိုယ့္နဲ႔ႏႈတ္ကို ေစာင့္ေရွာက္၍ တစ္ေန႔တစ္ရက္ တစ္နံနက္မွ်ေနရျခင္းက ပို၍ျမတ္တယ္။  ကိုယ္နဲ႔ ႏႈတ္ ကိုေစာင့္တာ ကုိယ့္က်င့္တရား။ ကိုယ့္နဲ႔ ႏႈတ္ ကေတာ့ သက္ရွိသတၱ၀ါ ငါမသတ္ဘူး၊ သူမ်ားဥစၥငါမခိုးဘူး၊ သူမ်ားသားမယား ငါမျပစ္မွားဘူး၊ ေသရည္အရက္ငါမေသာက္ဘူး၊ ဒါေပမယ့္ ေ၀ရမဏိသိကၡာ လုပ္ေပးမယ့္ စိတ္ကေတာ့ မေပ်ာက္ဘူး။ လက္နဲ႔သာမသတ္ျဖစ္တာ လက္နဲ႔ေတာ့ မခိုးျဖစ္တာ စိတ္ေတာ့ ၾကံေကာင္းၾကံမယ္။ ဒီလိုစိတ္ကူးရုံနဲ႔ ေလာက အျမင္အားျဖင့္ ဘာအျပစ္မွ မရွိဘူး။ ခိုးခ်င္တဲ့စိတ္ ရွိခ်င္တိုင္းရွိဘာဥပေဒနဲ႔မွ အေရးယူလို႔မရဘူး။ ျမတ္ဗုဒၶရဲ႕ေဒႆနာေတာ္မွာ “မေနာဒြါေရ အာပတၱိနာမ နတၳိ။” စိတ္ထဲမွာ အာပါတ္မသင့္ဘူးလို႔ဆိုထားတယ္။

ဆိုလိုတာက သီလသည္ စိတ္ကိုမတတ္ႏိုင္ဘူး။ သတ္ေတာ့မသတ္ဘူး သတ္ခ်င္တဲ့စိတ္ရွိေနတယ္။ ခိုးေတာ့မခိုးဘူး ခိုးခ်င္တဲ့ စိတ္ရွိေနတယ္ ဒီစိတ္ကို သတိ၊ သမာဓိ၊ ပညာ နဲ႔ ထိန္းရမယ္။ ဒီသံုးလံုကို ပ်ဳိးေထာင္ထားလိုက္မယ္ဆိုရင္ ေသာင္းက်န္းတဲ့စိတ္ေတြ ျငိမ္းခ်မ္းသြားမယ္။ စိတ္ရဲျငိမ္းမႈကို ဘာနဲ႔ အရယူမလဲဆိုရင္  သတိ၊ သမာဓိ၊ ပညာ နဲ႔ အရယူရမယ္။ ဒါေတြဟာ ကိုးကြယ္ေနရုံနဲ႔ မရဘူး။ ယံုၾကည္ေနရံုနဲ႔ မရဘူး။ ဆုေတာင္းေနရံုနဲ႔ မရဘူး။ ကိုယ့္မွာအနာလည္း ေပါက္ေနတယ္ ေဆးလည္းရွိတယ္။ ဒီေဆးသည္ ဒီအနာကို ေပ်ာက္ေစတယ္လို႔ ယံုၾကည္ရံုမွ်နဲ႔ ဒီအနာဘယ္ေတာ့မွ မေပ်ာက္ဘူး။ အနာၾကီးလည္း ေပါက္ေနတယ္ ဆရာ၀န္ၾကီးလည္းေရာက္ေနတယ္။ ဆရာ၀န္ၾကီးကို ယံုၾကည္ေနရံုမွ်ျဖင့္ ဒီအနာမေပ်ာက္ဘူး။ belief system သည္ Buddhist ရဲ႕ အဓိက အလုပ္မဟုတ္ဘူး။ ဆရာ၀န္ၾကီးက ဒီေဆးကိုေသာက္ ဒီေဆးကိုစားဆုိျပီး စားခိုင္းေသာက္တာကို လိုက္နာရမည့္အပိုင္းက လူနာအပိုင္း။

 ဒါေၾကာင့္ ျမတ္စြာဘုရားသည္ အင္မတန္ ကြ်မ္းက်င္လိမၼာတဲ့ ဆရာ၀န္ၾကီးနဲ႔တူတယ္။ စာေရးသူအပါအ၀င္ ဒီသတၱ၀ါေတြက ေရာဂါသည္နဲ႔တူတယ္။ (ဒီေနရာမွာ ဆိုလိုခ်င္တာက ကိေလသာကို ဆိုလိုပါတယ္။) ေရာဂါေတြက ကိုးကြယ္ေနရုံနဲ႔ မေပ်ာက္ဘူး ရွိခိုးေနရုံနဲ႔လည္း မေပ်ာက္ဘူး ဆုေတာင္းေနရုံနဲ႕လည္းမေပ်ာက္ဘူး။ ဘုရားတည္းဟူေသာ ေဆးသမားက မက်င့္နဲ႔ မၾကံနဲ႔ ေျပာနဲ႔ မျပဳနဲ႔လို႔ တားထားတဲ႔ ဒုစရိုက္မွန္သမွ်ကိုေရွာင္ရမယ္။ ဆရာ၀န္ညြန္ၾကားသလိုပဲ က်င့္ရမယ္ ျပဳရမယ္ လို႔ေျပာသမွ်ကို လိုက္နာ က်င့္သံုးရမယ္။ ေပးထားတဲ့ ေဆး၀ါးမွန္သမွ်ကို လူနာက စားသံုးရမယ္။ ဒီလိုလိုက္နာမွာ ဒီလူနာ ေရာဂါေပ်ာက္တယ္။ မခိုးနဲ႔ မသတ္နဲ႔ မလိမ္နဲ႔ ေျပာထားတာကို သတိ၊ သမာဓိ၊ ပညာနဲ႔ ေရွာင္ၾကဥ္ႏိုင္ရင္ အဲဒါကိေလသာေပ်ာက္တယ္။ ဒါေၾကာင့္မို႔လို႔  ဗုဒၶ၀ါဒသည္ ရွိခိုးရံုမွ်နဲ႔ ျပီးတဲ့ ၀ါဒမ်ဳိးမဟုတ္ေၾကာင္း၊ ကိုးကြယ္ရံုမွ်နဲ႔ ျပီးတဲ့၀ါဒမ်ဳိးမဟုတ္ေၾကာင္း၊ ယံုၾကည္ရံုမွ်နဲ႔ ျပီးဆံုးတဲ့ ၀ါဒမဟုတ္ပါ။ ဘာလုပ္ရတဲ့၀ါဒလဲဆုိေတာ့ က်င့္သံုးရတဲ့ ၀ါဒကို ဗုဒၶ၀ါဒဟုေခၚပါေၾကာင္း…။

သတၱ၀ါခပ္သိမ္း တရားကိန္း ေအးခ်မ္းသာယာရွိပါေစ…။

Buddhist and Economy

The final goal in Buddhism is the Nibbāna. Both  the  laities  and  the  monks  are  in  the  same  way  to  Nibbāna. The  laities  try  to  attain  Nibbāna  slowly,  while  monks  are  in  a  hurry  to  attain  Nibbāna.

According to the Western view, Buddhism is an ascetic tradition. Therefore they should practice meditation. The  practice  of  meditation  should  be  done  alone  by  associating  forests,  or  empty  places  etc. To search practices economy is not applied. However,  they  have  not  considered  the  laities  who  supply  four  requisites  to  the  Buddhist  ascetics.

According  to  Buddhism,  economy  is  very  important  to  lead  the  happy  life. The Noble Eightfold Path is also formed concerning the economy. That’s  why  the  fifth  path  factor  is  named  as  Sammā Ājīva  (Right  Living). Right living is applied to the Ariyasāvaka

 “Katamo  cāvuso  sammā  ājīvo

Idāvuso  ariyasāvako  micchā  ājīvaṁ  …… “

In  Budddhism  the  value  of  wealth  is  given  in  many places. Asamasamaya  Sutta  of  Anguttara  Nikāya  states  that  if  there  is  any  disaster  in  the  society,  it  is  not  the  time  to  practice  meditation. Therefore  even  the  Buddha  has  advised his  disciples  to  be  considered  the  situation. This  is  stated  by  the  Buddha  because  he  has  stated  that  the  four  requisites  should  be  offered  by  the  laities  to  the  monks. In  Gīhisāmicipaṭipadā  Sutta  of  Anguttara  Nikāya  gives  detailed  accounts  in  this  regard.

As  the  leader  of  the  Buddhist  dispensation,  the  Buddha  has  expected  the  well-being  of  the  disciples. In  Sabbāsa  Sutta,  Buddha  has  mentioned  that   the  monks  should  be  consumed  to  keep  the  body  healthy  for  attaining  Nibbāna. The  practice  of  celibacy  should  be  continued  by  feeding  the  body  ( imassa  kāyassa  ṭhitiyā  yāpanāya  vihiṁsuparatiyā  brahmacriyānuggahāya ). 

            Buddhism  concerns  not  only  the  economical  development  of  the  individual  but  also  the inner development. In the Dvi-Cakkhu Sutta, it is mentioned that the individual should have two eyes. Buddha has similarly one eye to the economical  background,  the  other  eye  to  the  moral  background. These facts are discussed in details in Vaddhī Sutta. In the Sutta ten facts are given. Out  of  them  five  represent  the  economical  development  while  the  remaining  five  represent  the  moral  background  of  the  individual. The first five are given below:

1. Ketthavatthāhi              Vaddhati   (possession of land and goods)

2. Dhanadhaññena            Vaddhati   (wealth)

3. Puttadārehi                      Vaddhati   (wife and children)

4. Dasakammakarāporisehi         Vaddhati   (servants)

5. Catuppadehi                             Vaddhati   (four-footed animals)

If  the  person  has  the  above-mentioned  five  facts,  he  is  a  wealthy  person. However, in Buddhism there are accepted moral backgrounds also. If  he  has  enough  money  and  doesn’t  have  good  moral  background,  he  is  a  man  with  one  eye  as  it  is  mentioned  in  Dvi-Cakkhu  Sutta.

The morality is highly accepted in Buddhism. Therefore, it is introduced even for the wealthier person. Vaddhī  Sutta  introduced  five  facts  to  develop  the  moral  background  of  the  individual. They  are  (1)Saddhā  (faith)  (2)Sīla  (morality)  (3)Suta        (listening)  (4)Cāga  (generosity)  (5)Paññā  (wisdom)

The  person  is  rich  with  the  facts  mentioned  above  is  a  person  with  good  moral  behavior. However,  both  economical  and  moral  background  are  expected  in  Buddhism.

Cakkavattisīhanāda  Sutta  of  Dīghanikāya  states  that  the  social  disharmony  is  occurred  because  of  poverty. To  fill  the  gap  there  are  introduced  giving  different  kinds  of  help  to  the  poor. As  the  government  it  can  produce  the  equipments  to  the  farmers,  carpenters, etc. And  for  the  traders  the  government  can  produce  a  place  to  sell  what  the  people  need.

               The  general  interpretation  of  Economics  is  “ It  is  the  social  science  that  studies  production,  distribution  and  consumption  of  goods  and  services”. In  Buddhism  production,  distribution  and  consumption  of  goods  and  services  are  discussed. The  difference  between  Buddhist  economics  and  the  subject  economy  is  the  ethical  basis. In Buddhism, the priority is given to the morality (Sīla). All the Buddhists should follow the Noble Eightfold Path. When an individual follows the  Path  from  beginning  to  the  end,  he comes  to  the  5^th  path  factor,  Sammā  Ājīva  (right  living). The  generally  accepted  view  of  Sammā  Ājīva  is  abstaining  from  wrong  way  of  trading. Accordingly,  the fivefold  of  wrong  trading  are  (1)Satta   Vanijjha   (selling  animals)  (2)Sattha Vanijjha  (selling  weapons)  (3)Visa    Vanijjha  (selling  poisons)  (4)Maṇsa Vanijjha  (selling  fish  and  flesh)  (5)Majjha Vanijjha                                   (selling  liquor)

               As  the  traders  they  should  not  seek  wealth  through  fivefold  wrong  trading.Buddha  has  mentioned  several  occupations  that  do  not  harm  to  the society. They  are  (1)Farming  (2)Trading  (3)Cattle  keeping  (4)Government  service  (5)Occupation  on  skills

              In  Kāmabhogi  Sutta  of  Anguttara  Nikāya  states  how  one  should  earn  money. In  that  Sutta,  the  five  ways  are  given:  (1)Seek  after  wealth  lawfully  (2)Make  himself  happy  and  cheerful  (3)Share  his  wealth  with  others  (4)Do  meritorious  deeds  (5)Make  use  of  his  wealth  without  greed  and  longing,  without  infatuation,  heedful  of  the  danger  and  alive  to  his  own  salvation. According  to  the  facts  mentioned  above  not  only  they  direct  the  person  to  the  production  but  also  to  the  consumption  and  distribution.

What is Philosophy?

What is philosophy? Is a difficult question to be answer? We can help this question to be answered meanly three approaches.

1. To understand and defined philosophy.

2. To study the history of western and eastern philosophy.

3. To study the nature and scope of philosophy.

As the team has its roots in the language of ancient Greeks, The definition can start with it. Philosophy means love of wisdom or Love of knowledge. Wisdom is some short of knowledge which give the real understand.

The idea of philosophy and west has not been parallel to that an India. India philosophers never contact with why they experience to known the reality they believe that they should have a deep understanding of the man and universe. According to Greek philosopher Plato, philosophy is the mutant of all science in Greek philosophy all science will study another subject of philosophy. Many philosophers defined their idea of it.

According to the (1) Aristotle philosophy is the sciences which consider truth he calls the subject first philosophy.

2.      Herbert Spencer describe philosophy as concerned with everything is Universe science.

3.      John Dewey, philosophy signified achievable a wisdom that would influence the contact of life.

4.      Cicero describes philosophy virtues and maimed.

5.      Karl mars, so far philosopher had interpretive the world but the point is to change it.

6.      Plato, philosophy is way of living and die.

The feel of philosophy is a vase one if include everything. However, no philosophy can grasp everything at one philosophy is consider traditionally dell with the following area.

1. Metaphysics (beyond)

2. Epistemology (the theory of knowledge)

3. Ethics (Moral philosophy)

4. Logic (reasoning).

5. Philosophy of mind.

Although different definitions are given to explain philosophy and religion basically they do not contradict each other. Philosophy and Religion are the two moons under the man apprehend universe. Philosophy and Religion may differ to some extent but in fact they are complementary to each other. A man needs a better philosophy and a better religion.

Philosophy and Religion have only one purpose that it is seeking unity and through diversity. In philosophy the purpose of is peace, harmony, adjustment, salvation philosophy and religion. It is and interlace and logically interpretation of religion experience.

Most philosophy incorporate religious beyond in the wide senses connect with a reality beyond appearing and the senses. They have provided philosophy of religion. Sometime certain religions are interview using the objective of philosophy. Therefore, modern scholars identified that philosophical think may include certain religion. Philosophy of religion is the philosophical examination of the central think and concern involved in religion tradition it include all the main area of philosophy it include an investigation into the religious significant historical even and general feature of society.

The philosophy of religion is not an organ of religious teaching. Religious practices, rituals, worship, prayer, etc. Need not to be undertaken from the standpoint of philosophy of religion. All these are the activity of religion like the religious teaching, but philosophy of religion. We have to observe philosophical aspects of all these organs of religion.

Philosophical studies of religion is a methodology use and religious of study it means many a section about history the nature and limited of religious experience. Theology means also benefited from philosophy of religion at least two areas…

1. Historically theology has been influenced by philosophy.

2. Philosophy clarified, evaluable and compare religious believe.

For the Greeks Plato and Aristotle wonder was the beginning of philosophy from such wonder according to Plato emerge religious knowledge that also was mediate through idea. Aristotle, on the other hand, impress with the original life and man and animal. Two as his fundamental category in this contents God was thought of as pure form as final and as prime mover. This philosophical concept was used by christen theologians like ST.thomas Aquinas.

Rene Decaters, the further of modern philosophy is significant intends of his reaction against to the authority this famous statement is the authority in inquiry knowledge this notion was used later theology

Immanuel Kant has been called the second founder of modern philosopher with him philosophy become to take and interest and human knowledge it verities scope and limited though he was incline to interpret all religious essential inter of morality the believing God was justified as the holding of regulative idea that bring coherence into all of man’s thinking. Gorge Hegal came to regard the universe in it cultural social and political progress as but manifestation in time of unchanging absolute spirit is a God.