When you protect yourself you protect others.

      People must learn to cure themselves from false views and the Universal madness at the individual level, before there can be peace ad harmony in the family and society and sanity globally. It is at the individual level that e have to watch our minds with awareness, and by so doing protect ourselves and others at the same time. The Dhammapada says:

      if you hold yourself dear, watch yourself well. The need to watch ourselves well by practicing mindfulness is illustrated by an analogy given by the Buddha, of the acrobat and a boy. Once there was an acrobat who performed dangerous acts with his pupil. A slip on either his part or by his pupil could bring injury. In one of his acts, he climbed his bamboo pole and told his pupil: No boy, climb the pole and stand on my shoulders. After the boy had done that, the master said “no boy, protect me and I will protect you, by looking after each other,we will show our tricks, earn money and come down safe from the pole. The pupil though for a moment and then replied: No master, that won't do. Why don't you protect yourself and I will protect myself. Thus self-protected and self-guarded we will show our tricks, earn money, and come down safe from the pole. This is the method. According to the Buddha just as the pupil had said to his master. “I will protect myself,” so should we practice mindfulness to protect ourselves. This practice ill also protect others. By practicing oneself, one protects others, by practicing others, one protects oneself. And he does this by repeated practice, development and frequent occupation with tolerance, harmlessness, loving-kindness and compassion. Therefore , by practicing these virtues, which can only be cultivated with mindfulness, one brings protection and security to others.

      We must not misunderstand by thinking that the act of serving oneself is egoism and selfishness. By serving oneself, we do not mean giving vent to our greed, since this is not,in the truest sense, service to oneself. Serving oneself means that one should practice self-discipline, moral and mental training. While practicing these qualities, one is doing the highest serving to other \s. in addition, ho can one be of real serving to others if one is morally and mentally weak?

      We serve ourselves and others by avoiding evil, doing good, and purifying our mind. This is the crux of what all Buddhas teach. To avoid evil is to refrain form doing acts which are motivated from unwholesome mental roots, that is greed, hatred and delusion. On the other hand, we constantly strive with right effort to act our of compassion and wisdom. This is what is meant by doing good. E purify our minds by reducing and finally eradicating unwholesome thoughts in the mind. In addition, we extend our thoughts of universal love and kindness to all beings without discrimination. E radiate goodwill to all beings and wish that they are well and happy,free from harm and danger and free from pain and suffering.

May you all be well and happy!

May you and all your problems be ended!

                                                             From you &your problems.

ေနာင္တ ၁၀-ပါး

ငယ္ခါကလွ်င္၊
မသင္ပညာ၊
ဥစၥာမစု၊
သူ႔ကိုခ်စ္ဖ်က္၊
သူ႔သက္သတ္စား၊
သူ႔မယား၌၊ ျပစ္မွားတံုဘိ၊
ပစၥည္းရွိလ်က္၊ စိုးစိမလွဴ၊
ေမြးျမဴမိဘ၊ မျပဳရႏွင့္၊
ဆံုးမ မနာ၊
ပညာရွိထံ၊ နည္းခံမမွတ္၊
အျမတ္မက်င့္၊
ဤဆယ္ဆင့္ကား၊
ႀကီးရင့္ဇရာ၊ အိုေသာခါလွ်င္၊
ပူဆာေနာင္တ၊ ရတတ္စြတည့္။

  (မဃေဒ၀လကၤာသစ္ ပိုဒ္ ၃၂၁-တတိယပိုင္း၊ ပုေတၱာ၀ါဒခန္း)

ႀကီးရင့္ဇရာ၊ အိုေသာခါတြင္၊ ပူဆာေနာင္တ၊ ရတတ္စြ-လို႔ ဆိုတဲ့အတိုင္း အသက္အရြယ္ ႀကီးရင့္လို႔ အုိမင္းျပီ ဆိုတဲ့အခါမွာ ေနာင္တ ရတတ္တဲ့တရား၊ ငါငယ္ငယ္တုန္းက မလုပ္ခဲ့မိတာ မွားေလစြလို႔ ပူပန္ရတတ္တဲ့ တရား ၁၀-မ်ိဳး ရွိပါတယ္။

၁။ ငယ္စဥ္ကာလ စာေပမသင္ခဲ့မိရင္လည္း ႀကီးလာေတာ့ မသင္ခဲ့ရေကာင္းလားလို႔ ေနာင္တ ရတတ္ပါတယ္။

၂။ ရွာႏိုင္ေဖြႏိုင္တုန္း အရြယ္ေကာင္းတုန္းက ဥစၥာမရွာခဲ့မိရင္ အိုႀကီးအိုမ ဇရာဒုဗၺလ ျဖစ္ျပီဆိုေတာ့မွ စားစရာမရွိ၊ ၀တ္စရာ မရွိနဲ႔ ေနာင္တတဖန္ ပူပန္ရတတ္ပါတယ္။

၃။ လူႏွစ္ေယာက္ ခ်စ္ေန၊ ခင္ေန၊ အဆင္ေျပေနၾကတာကို သူတို႔အခ်စ္ပ်က္ေအာင္ ကိုယ္က လုပ္ခဲ့မိရင္လည္း ေနာင္တတဖန္ ပူပန္ရတတ္ပါတယ္။

၄။ သူမ်ားအသက္ကို သတ္မိျပန္ရင္လည္း ပူပန္ရတတ္ပါတယ္။

၅။ သူ႔သားမယား ျပစ္မွားမိတဲ့လူလည္း စိတ္ဆင္းရဲရတာပါပဲ။

၆။ လွဴႏိုင္ တန္းႏိုင္တုန္းမွာ မလွဴမိ၊ မတန္းမိခဲ့ရင္လည္း ေနာင္မွာ ေနာင္တ ရတတ္တာပါပဲ။

၇။ ဒါကေတာ့ ဒီေနရာမွာ အေရးအႀကီးဆံုးပါ။ ေမြးျမဴ မိဘ၊ မျပဳရ-တဲ့။ ေၾသာ္-ငါ့အေဖ၊  ငါ့အေမ သက္ရွိထင္ရွားရွိတုန္းေလး ဘာမွမေကၽြးလိုက္ႏိုင္ပါလား၊ မျပဳစုလိုက္ရပါလားလို႔ အေမအေဖ မရွိေတာ့ျပီဆိုေတာ့မွ ေနာင္တရတတ္ပါတယ္။ ဒီေနာင္တကေတာ့ ႀကီးရင့္ဇရာ၊ အိုေသာခါ-အထိ မေစာင့္ပါဘူး။ အေမ အေဖ မရွိတာနဲ႔ တျပိဳင္နက္ တခါတည္း ရတဲ့ေနာင္တမ်ိဳးပါ။

၈။ လူႀကီးသူမေတြ ေျပာဆိုဆံုးမတာ နားမေထာင္မိခဲ့ရင္လည္း ဒုကၡေရာက္ျပီဆိုတာနဲ႔ တျပိဳင္နက္ ေနာင္တရတာပါပဲ။

၉။ ကိုယ္သိခ်င္တာရွိရင္ ပညာရွိေတြကို ေမးရပါတယ္။ ေမးရ၊ ျမန္းရ၊ မွတ္သားရပါတယ္။ မေမးရင္၊ မမွတ္သားရင္၊ မနာခံရင္ အေၾကာင္းအရာေတြကို မသိႏိုင္ပါဘူး။ မသိနားမလည္တဲ့အတြက္ မရွိတာထက္ မသိတာခက္ျပီဆိုေတာ့မွ ေၾသာ္-ငါ မေမးမိေလျခင္း-လို႔ ေနာင္တရတတ္တာပါ။

၁၀။ အျမတ္မက်င့္-တဲ့။ လူ႔ဘ၀ေရာက္လာတဲ့အခိုက္ ကိုုယ္လုပ္ခဲ့တဲ့ အလုပ္ေတြကို စာရင္းခ်ဳပ္ လိုက္ေတာ့ ေကာင္းတာရယ္၊ ဆိုးတာရယ္၊ ယုတ္တာရယ္၊ ျမတ္တာရယ္လို႔ ႏွစ္မ်ိဳးပဲရွိၾကပါတယ္။ ေကာင္းတာ ျမတ္တာ မလုပ္မိပါဘဲႏွင့္ ဆိုးတာ ယုတ္တာေတြကိုပဲ လုပ္ေနမိရင္လည္း ေနာင္မွာ ေနာင္တရျပန္တာပါပဲ။

ဒါေၾကာင့္ ေနာင္တတရား ဆယ္ပါးထဲမွာ ပါတဲ့ ေမြးျမဴမိဘ၊ မျပဳရ-ဆိုတဲ့အတိုင္း မိဘေတြကို ျပဳစုလုပ္ေကၽြး ေမြးျမဴမႈ၊ မျပဳလိုက္ရရင္ ေနာင္တ မရၾကရေအာင္  မိဘကို မေသခင္မွာ ျပဳစုလုပ္ေကၽြးပါ- ေသမွ ငိုမေနပါနဲ႔ေတာ့၊ ေနာင္တ မရၾကပါနဲ႔ေတာ့လို႔ မင္းကြန္းတိပိဋက ဆရာေတာ္ႀကီး ၾသ၀ါဒအတိုင္း သတိေပးလိုက္ရပါတယ္။

How to face our problems

     Those who cannot cope with their problems create more worries. When misunderstanding occurs in their family they make life more miserable. Sometime violence, bloodshed and suicide can also take place, so where is the satisfaction in a worldly life? Today people need more income not only for their daily living such as to provide their food, clothing, medicine, shelter and to fulfill their obligations but also they have organized a way of life such that their sensual indulgence has increased. It has become a sort of competition.

      People concentrate more on pleasure rather than continue their duties and responsibilities. Some people continue to feed their dissatisfaction by worrying about their future although they have more than enough at the moment. They worry about their sickness, old age, death and also about heaven and hell in the next birth.

Everyday they experience unsatisfactoriness in their life. They run here and there searching for a remedy to end their problems throughout their life. They continue this search for peace and happiness until they die but they never find the real solution. When they feel that they are getting old they worry, they worry when they cannot get what they want, they worry when they lose their things or person they love. This leads to frustration and mental agony and may even later lead to mental derangement. We do not know the real nature of our existence but try to maintain life without experiencing any disturbances and changes.

      Life is changing, it is a bundle of elements and energies which are always changing. As a result no situation will ever be according to our expectation and we feel life does not work in our favor. When the experience uneasiness, sickness, pain and many other problems. When mental energy is disturbed we experience mental problems. These mental problems if left unchecked over time manifest themselves as physical problems because our organs and glands also change their normal functioning and affect the blood circulation, heartbeat and brain cells.

      Today many people lead and artificial life not knowing its danger. Many of their problems are created by themselves due to their ignorance and crazy desire for too much pleasure. Many of our problems and burdens come after middle age. To understand how our problems increase with age, let us assume there is a pit about hundred feet deep with burning charcoal at the bottom. If we put a ladder and ask some people to go down one by one, those who star to go down first will not complain about the heat until they descend to a depth of 40 to 50 feet, after that they feel a certain amount of heat. When they go further down to 70 to 80 feet and reach nearer the burning charcoal they experience the sensation of burning. They try to warn those coming after them about the danger below, but no one listens. In the same manner young people say there is nothing wrong with them and they do not experience suffering. It is as we grow older and have more understanding of old age, disease and impending death that we “begin to feel the heat”.

     The Buddha say life is suffering and this is a good example for young people to understand the nature of existence. Older people also have some of this wisdom and if young people listen to them they will be able to avoid many mistakes. Here is another example for you to understand why we should listen to our elders. A flock of fishes see an unusual small obstruction in the water, it is really a trap put up by the fishermen to catch the fish. Some young fish want to go inside the obstruction and explore but the elderly fish advise them not to do that because it could be a dangerous trap. They young fish ask, how do we know whether it is dangerous or not? We can only know that it is if we go in and investigate. So some of them enter and are caught in the net.

      This simple example tells us that it is not necessary to have personal experience in certain things to understand whether they are good or bad. We must be prepared to accept the advice given by wise people like the Buddha who know infinitely more than we do. Therefore we should not think that we know everything and that no one can teach us about life and how to avoid its problems. When our elder and parents advise us not to do certain things, we have to listen to them, because their experience is more advanced than our theoretical knowledge regarding our worldly life. That is why parents always advise their children to do certain things and not to do other things.

      Beware of little mistake: “a small leak will sink a great ship”.when young people neglect the advise given by the elders, they do many things according to their own way of thinking. One day, the Buddha and his disciples went to a village. Some people in that village were angry with the Buddha. When they started to scold the Buddha, the disciple suggested that they go to another village to avoid the abuse. The Buddha asked, “what guarantee is there that there won't be any disturbance in that new place? Then the Buddha said “Running away is not the solution to overcome the disturbances. If we have no guilty feeling in our mind, scolding will never reach us. Therefore we must be patient and allow them to scold until they themselves get fed up. When those people who scolded the Buddha came to know that there was no reaction from the Buddha and the disciples, they stopped their abuse after few days.

      For instance having seen or having hear something that happens, some people take it so seriously as if it is a problem. Some other do not mind it and ignore it. Some other create undue fear and worry around it. Some other take it to mind and think that it is a good lesson to learn from. Other dismiss it as a joke. Some pass remarks and condemn it.

      Here you can understand how the same incident is viewed in different ways by people according to their own mentality. Problems are created by our mind. If we have developed our mind to maintain patience, tolerance and understanding , we will be able not to take any incident seriously to create more problems. Our problems are of our own creation, it is not the work of others.

      When I read this topic during confuse my mind, it is getting solution how shall I control my mind and how shall I think and consider. It is my the best guider. That is why, I share my reader.

From you and your problems

Anything is Possible

Being spoken by my pinions as the title of “Anything is Possible”, I mention that it is possible, it will be OK. Everybody else does too. Nowadays, that word is using any reason. When we start something, I never do this job, it is my first time. I am really afraid to nothing happened. We give as the same reason. At the moment, one of partner embarrassed to him. I am the same. I am also worries first foot. However, you can consider that nobody has perfect. The work will teach you please don't worry about it. We are beside you. If you need something to help you, we will give you some instruction. If you are trying hard ,anything is possible! Let's we thought of right views, It is possible. However, we should do our aim in life.

According to the Buddhism point of view, let me say freely, it become very different position between speaking and doing. Because of fate. We are very superstition our fate. If we do something in the present time, we believe that it is depend on our fortune. We tell our fortune by looking at the lines on our hand. What do they mean their fate? I think that they can't understand their fate and what is the fate? We should consider deeply the meaning of fate. Most of the writer or scholar definition that fate means working or doing, it is necessary to solution about fate.

A person who believes without thinking is started to find our problem. I am also doing know what is the right attitude for fate. Some believe that fate mean it is without doing, leading to the meaning of fortune. In fact, It is involved our mind. We create our mind and future. It is not involved the fate. The fate is no our brave. Some believe that fate is our benefit. Fate creates everything so that we should before we do anything. Some teenager give reason when they meet with their mate, I can't decide guy. While of my fortune. It is very dangerous obsession. Whatever they do something; they can't believe themselves Because of fate.

          As a matter of fact, we have ability when we were born. Is the call our fate? How do you think or solve when someone told you connect with the fate? Please don't compare with what the Buddha taught. I am just thinking freely. It is all my thinking. It is no connect with the Buddha scripture and other bible.

ဘာသာရွိလ်က္ သာသနာမပ်က္ဖို႔

ဗုဒၶသာသနာေတာ္၏ သက္တမ္းကို ဘုရားရွင္ ပရိနိဗၺာန္ျပဳသည့္ႏွစ္မွ စတင္ေရတြက္ခဲ့ရာ ယခုဆိုလွ်င္ သာသနာသကၠရာဇ္ ၂၆၀၀ နီးပါးရွိခဲ့ျပီးျဖစ္သည္။ သာသနာဟူသည္ အဆံုးအမလမ္းညြန္ခ်က္ဟု အဓိပၸါယ္ရသည္။ သို႔ျဖစ္ရာ ဤကမၻာေျမတြင္ ဗုဒၶဘုရားရွင္၏ အဆံုးအမ လမ္းညြန္ခ်က္တို႔ စဥ္ဆက္မျပတ္ တည္တံ့ခဲ့သည္မွာ ရာစုေပါင္း ၂၆-ခုတိုင္ခဲ့ျပီဟု ဆိုရေပမည္။

သို႕ေသာ္ ကြ်ႏ္ုပ္တို႔ဆန္းစစ္သင့္ေသာ ကိစၥတစ္ရပ္ကား ရွိေသးသည္။ ယင္းမွာ ဗုဒၶဘုရားရွင္ ပရိနိဗၺာန္ျပဳျပီးေနာက္ ႏွစ္ေပါင္း ၂၆၀၀ နီးပါး ၾကာေညာင္းခဲ့ေသာ ယခုကာလ၀ယ္ ဗုဒၶ၏ အဆံုးအမ လမ္းညြန္ခ်က္တို႔သည္ မူလအတိုင္း မေသြမဖည္း မတိမ္းမေစာင္းဘဲ တည္ရွိေနပါေသး၏ေလာဆိုျခင္းပင္ ျဖစ္သည္။ ဘုရားရွင္ ပရိနိဗၺာန္ျပဳျပီးေနာက္ ႏွစ္ေပါင္း (၁၀၀) ခန္႔ကာလအတြင္းမွာပင္ ဗုဒၶ၏အဆံုးအမ လမ္းညြန္ခ်က္တို႔ႏွင့္ ပတ္သတ္၍ သံဃာေတာ္မ်ားအၾကား အယူအဆေရးရာကြဲျပားမႈ ျဖစ္ေပၚခဲ့သည္။

သာသနာသကၠရာဇ္-၃၀၀ ခန္႔ အေရာက္တြင္ကား အယူအခ်င္းမတူသည့္ သံဃာဂိုဏ္ကြဲေပါင္း(၁၉) အခုအထိရွိလာခဲ့သည္။ သံဃာေတာ္မ်ားအၾကား ဂိုဏ္းဂဏကြဲျပားမႈႏွင့္အတူ ကိုးကြယ္ဆည္းကပ္သူ လူ၀တ္ေၾကာင္မ်ားတြင္ပါ ဂုိဏ္းဂဏကြဲခဲ့ၾကသည္။ အခ်ဳိ႕ေသာ ဗုဒၶဘာသာသာသနာျပဳ ပုဂၢိဳလ္မ်ားသည္ ေရာက္ရွိရာ အရပ္တြင္ တည္တ့ံဆဲျဖစ္သည့္ မိရိုးဖလာ အယူအဆမ်ားကိုပါ ဗုဒၶဘာသာထဲ သိမ္းသြင္းခံယူ က်င့္သံုးခဲ့ၾကသည္။ ပမာျပရေသာ္ တိဗက္ေဒသသို႔ ေရာက္ရွိသြားေသာ ဗုဒၶသာသနာျပဳတို႔သည္ တိဗက္တို႕၏ ရွိရင္းစြဲ စုန္း၊ ကေ၀၊ နတ္ကိုးကြယ္ပသမႈ၊ မႏၱန္ရြက္ဆိုမႈဆိုင္ရာ အယူအဆမ်ားကို ဗုဒၶဘာသာႏွင့္ေပါင္းစပ္ကာ မႏၱရ၊ တမႏၱ ဗုဒၶဘာသာအယူအဆမ်ားကို ျဖစ္ေစခဲ့သည္။ တရုတ္ျပည္ေရာက္သြားေသာ ဗုဒၶဘာသာမွာလည္း ရွိရင္းစြဲ တာအို၀ါဒ၊ ကြန္ျဖဴးရွပ္ အယူအဆတို႔ႏွင့္ ေပါင္းစပ္သြားခဲ့သည္။ ထိုေနာက္တြင္ကား တရုတ္ျပည္တြင္ “ခ်င္”၊ ဂ်ပန္ျပည္တြင္  “ဇင္”ဟု ေက်ာ္ၾကားေသာ ဗုဒၶဘာသာအမည္ခံ အယုူအသစ္မ်ား ျဖစ္ထြန္းလာခဲ့သည္။ အထူးသျဖင့္ ေျမာက္ပိုင္း ဗုဒၶဘာသာဟု လူသိမ်ားေသာ မဟာယန ဗုဒၶဘာသာသည္ ကမၻာတစ္၀န္း ထင္ေပၚလာခဲ့ရာ အေနာက္တုိင္းေဒသဆီ သို႔ပင္ က်ယ္ျပန္႕စြာ ေပါက္ေရာက္ခဲ့သည္။ မ်က္ေမွာက္ေခာတ္ ထြန္းကားလ်က္ရွိသည့္ ဗုဒၶဘာသာဂိုဏ္ကြဲမ်ားစြား၏ ဘာသာေရး အယူအဆတို႔ကို ေလ့လာဆန္းစစ္ၾကည့္မယ္ဆိုပါလွ်င္ ဗုဒၶဘုရားရွင္၏ မူရင္းေဒသနာေတာ္ အဆံုးအမတို႔မွ မ်ားစြာေသြဖည္ လမ္းခြဲသြားၾကသည္ကို ေတြ႔ရွိႏိုင္ေပသည္။

ထင္ရွားေသာ ဥပမာတစ္ရပ္ကို တင္ျပရမည္ဆိုလွ်င္ ဗုဒၶဘုရားရွင္က “ သေဗၺဓမၼာ အနတၱာ ” ဟု ေဟာၾကားခဲ့သည္။ အဓိပၸါယ္မွာ ရွိရွိသမွ်တရားတို႔သည္ အစိုးမရဟူ၍ ျဖစ္ေပသည္။ ယင္းသို႔ အစိုးမရေသာတရားတို႔တြင္ ဗုဒၶသာသာဂိုဏ္းဂဏအားလံုး ရည္မွန္းရာ အႏၱိမပန္းတိုင္း ျဖစ္သည့္  “နိဗၺာန္” လည္း အပါအ၀င္ပင္ျဖစ္သည္။  “နိဗၺာန္” သည္ နိစၥ(အျမဲရွိျခင္း)၊ သုခ(ခ်မ္းသာ) ဟူေသာ သေဘာကို ေဆာင္ပါသည္။ သို႔ေသာ္  “အတၱ”တည္းဟူေသာ အစိုးရျခင္းကားမရွိေခ်။

ယင္းအခ်က္ကို ေထရ၀ါဒမွတပါး အျခားေသာ ဗုဒၶဘာသာဂုိဏ္းကြဲ အေတာ္မ်ားမ်ားက လက္မခံၾကေတာ့ေပ။ နိဗၺာန္ကို အစိုးရျခင္းသေဘာေဆာင္သည့္ တရားအျဖစ္ခံလာၾကသည္။ နိဗၺာန္ကို လူ႕ဘုံ၊ နတ္ဘံု၊ ျဗဟၼာဘံုကဲ့သို တည္ရွိေနသည့္ ဘံုဌာနတစ္ခုအျဖစ္ ခံယူသူမ်ားက ခံယူၾကသည္။ မဟာယနအႏြယ္ သုခ၀တီဂုိဏ္းက ဆိုလွ်င္   ဗုဒၶဘုရားရွင္သည္ အေနာက္အရပ္ရွိ သုခ၀တီေရႊျပည္ဟု ယူဆထားၾကသည္။  ယင္းဗုဒၶကို “အမိတာဘာ” ဘုရားဟုလည္းေခၚသည္။ တရုတ္အသံထြက္ျဖသင့္ “ အိုမီတိုဖူ ” ဆိုသည္မွာ ယင္းထာ၀ရ ဗုဒၶဘုရားရွင္ကို တမ္းတရွိခိုးျခင္းပင္ျဖစ္သည္။

အခ်ဳိ႕ေသာ ေျမာက္ပိုင္းဗုဒၶဘာသာဂိုဏ္းတို႔၏ အလိုအရ ေဂါတမဗုဒၶသည္ ယင္းထာ၀ရဗုဒၶဘုရားက လူသားတို႕အား တရားျပကယ္တင္ရန္ လူအျဖစ္ကို ၀င္စားခဲ့ျခင္းသာ ျဖစ္သည္ဟုဆိုသည္။ ယင္းအယူအဆတြင္ ျဗဟၼဏဘာသာ၀င္တို႕၏ အ၀တာအယူအဆ၏ ၾသဇာသက္ေရာက္မႈ မ်ားစြားရွိေနသည္ကို ရိပ္စားမိႏိုင္ပါသည္။ ျဗဟၼဏဘာသာ အလိုအရ ဗိႆႏိုးေခၚ ထာ၀ရ နတ္ဘုရားၾကီးသည္ လူ႔ျပည္သို႔ အသြင္မ်ဳိးမ်ဳိးေဆာင္လ်က္ ၀င္စားကာ လူသားတို႕အား ကယ္တင္ခဲ့သည္ဟုဆိုသည္။ ယင္းသို႔၀င္းစားရာတြင္ လူအျဖစ္သာမက တစ္ခါတစ္ရံ လူျခေသၤ့၊ လိပ္၊ ၀က္ စသည္ျဖင့္လည္း ၀င္စားခဲ့ဖူးသည္။ ေဂါတမ ဗုဒၶသည္ပင္ ဗိႆႏိုးနတ္ဘုရားၾကီး၏ ကိုးဦးေျမာက္ အ၀တာရ( လူ၀င္စား) ဟု သတ္မွတ္ကိုးကြယ္ၾကရာ ယခုေခတ္ ျဗာဟၼဏ ဘုရားေက်ာင္းအခ်ဳိ႕တြင္ ဗုဒၶဆင္းတုေတာ္မ်ားကို ေတြ႔ရွိႏိုင္ေပသည္။ ေျမာက္ပိုင္း ဗုဒၶဘာသာ၀င္ဂိုဏ္းကြဲအခ်ဳိ႕၏ အလိုအရဆိုေသာ္ ေဗာဓိသတၱတို႔သည္ ဘုရားရဟႏၱာတို႔ ထက္ပင္ပို၍ အေရးပါေသာ အခန္းက႑တြင္ တည္ရွိေနေပသည္။

ျမန္မာႏိုင္ငံတြင္ ေထရ၀ါဒဗုဒၶသာသနာ မထြန္းကားမီက ကိုးကြယ္ခဲ့ၾကေသာ ေလာကနာထ(ေခၚ) အ၀ေလာကိေတႆရ(ေခၚ) ေလာကနတ္သည္ ေဗာဓိသတၱတစ္ဦးပင္ျဖစ္သည္။ သူသည္ အခ်ိန္မေရြး နိဗၺာန္ေရႊျပည္သို႔ စံျမန္းႏိုင္သည္။ သို႔ေသာ္ သတၱ၀ါအေပါင္းကို သနားၾကင္နာလွရကား ေလာကအတြင္းသို႔ အသြင္ သဏၭာန္မ်ဳိးစံုျဖင့္ ကယ္တင္ေစာင့္မတတ္သည့္ ကယ္တင္ရွင္ၾကီးအျဖစ္ ကိုးကြယ္အားထားၾကသည္။ ယင္းေလာကနတ္သည္ တရုတ္ျပည္တြင္ “ကြမ္ယင္”ဟူေသာ အမည္ျဖင့္ ထင္ရွားသည္။ ထို႔အျပင္ ျမန္မာတို႔က  “ အန္းကုန္းဘိုးေတာ္ ”ရခိုင္တို႔က  “ဘုရား၀မ္းပူ ” အေနာက္တုိင္းသားတို႔က  “ရယ္ေနေသာ ဗုဒၶ(Laughing Buddha)” ဟု သိထားေသာ ၀၀ဖိုင့္ဖိုင့္ ျပံဳရႊင္ေသာမ်က္ႏွာထားျဖင့္ ထိုင္ေနသည့္ ပုဂၢိဳလ္ၾကီးသည္းလည္း ေနာက္ပြင့္မယ့္ အရိေမတၱယ် ဘုရားအေလာင္းဟု ေျမာက္ပိုင္းဗုဒၶဘာသာ၀င္းတိုင္းတို႔က ခံယူကိုးကြယ္ခဲ့ၾကသည္။ တိဗက္ဗုဒၶဘာသာ၀င္တို႔မွာကာ ေဗာဓိသတၱ တို႔ကို လာဘ္ရႊင္ေစသူ၊ ေဆးကုေပးႏိုင္သူ၊ ရန္ကုိေအာင္ျမင္ေစသူစသည္ျဖင့္ သူ႕အစြမ္းအစအလိုက္ သတ္မွတ္ထုလုပ္ကိုးကြယ္ၾကရာ ေဗာဓိသတၱေပါင္း ရာခ်ီ၍ရွိခဲ့ၾကသည္။

                                                                       ဆက္လက္ေဖာ္ျပပါမည္။ ။

ေထရ၀ါဒသည္ တစ္ကုိယ္ေကာင္းဆန္၀ါဒေလာ့

ဗုဒၶသာသနာတြင္ ေထရ၀ါဒႏွင့္ မဟာယနဟူ၍ ဂိုဏ္းကြဲၾကီးႏွစ္ခုက သိသာထင္ရွားစြာ တည္ရွိေနေပသည္။ ျမတ္စြာဘုရား ပရိနိဗၺာန္ျပဳျပီး ႏွစ္တရာေက်ာ္မွာ ေ၀ကာရာမေက်ာင္းတိုက္ ေ၀သာလီျမိဳ႕နားမွာ ဒုတိယသံဃာနယကို တင္ခဲ့ၾကပါတယ္။ အဲဒီမွာတင္ (Hinayana-ေထရ၀ါဒ) Mahāyana -မဟာယနလို႔ စတင္ကြဲသြားတယ္လို႔ စာေပကိုေလ့လာရင္း သိခဲ့ရပါတယ္။ Hinayana- ဆိုသည္ကား ငယ္ေသာယာဥ္၊  Mahāyana- ၾကီးေသာယာဥ္ဟု အဓိပၸါယ္ရသည္။ တနည္း ေထရ၀ါဒ (southern Religion) မဟာယန ( western Religion) ဟုလည္း စာေပမွာ သံုးတာကို ေတြ႔ရပါတယ္။ အေနာက္တိုင္းသားတို႔သည္ ယင္းဂိုဏ္းကြဲၾကီးႏွစ္ခု၏ ပိဋကတ္က်မ္းစာတို႔အနက္ မဟာယနက်မ္းစာတို႔ႏွင့္သာ ဦးစြာေတြ႕ထိမႈရွိခဲ့သည္။ ထိုေၾကာင့္ အထက္ကသံုးခဲ့သည့္အတိုင္း western Religion လို႔ အသံုးျပဳၾကသည္။ ထိုအျပင္ မဟာယန၀ါဒသည္ အေနာက္တိုင္းသားတို႔၏ မူလဘာသာအယူ၀ါဒႏွင့္ အေျခခံသေဘာတရားခ်င္း အေတာ္အတန္နီးစပ္သည္ျဖစ္ရာ ကမၻာ့အေနာက္ျခမ္းတြင္ ေထရ၀ါဒထက္ ဦးစြာေရာက္ရွိခဲ့သလို တြင္က်ယ္မႈလည္း မ်ားစြာရွိခဲ့ေပသည္။

ျမန္မာႏိုင္ငံမွာကား အေနာ္ရထာမင္းလက္ထက္မွ စ၍ မဟာယန၀ါဒေမွးမွိန္ခဲ့ျပီး ေထရ၀ါဒက “စံ” အျဖစ္တည္ရွိလာခဲ့သည္။ မဟာယနအယူအခ်ဳိ႕ႏွင့္ မိရိုးဖလာဓေလ့ထံုးစံအခ်ဳိ႕ကို ခံယူက်င့္သံုးမႈရွိေစကာမူ ျမန္မာႏိုင္ငံသား တိုင္းရင္းသား ဗုဒၶဘာသာ၀င္မ်ားအျဖစ္သာ ခံယူထားၾကသည္။ သို႔ေသာ္ ဒႆစာေပကို အထံု၀ါသနာၾကီးစြာ ေလ့လာလို္က္စားတတ္ျပီး အေနာက္တိုင္းစာေပႏွင့္လည္း အေတာ္အတန္ နီးစပ္သူတို႔အနက္ အခ်ဳိ႕မွာကား ျမန္မာႏိုင္ငံမွာ  ဗုဒၶဘာသာ၀င္ က်မ္းတတ္ပညာရွင္မ်ားေရးသားျပဳစုထားသည့္ ဗုဒၶ၀ါဒ ဆိုင္ရာ သုေတနသန ျပဳခ်က္မ်ားကို ဖတ္ရႈေလ့လာရင္ မိမိတို႔ မိရိုးဖလာ ကိုးကြယ္ခဲ့ေသာ ေထရ၀ါဒ ဗုဒၶဘာသာအေပၚ နဂိုမူလထက္ ပို၍ ၾကည္ညိဳေလးစားကာ ဗုဒၶစာေပ၏ အႏွစ္သာရကို နားလည္သေဘာေပါက္သြားၾကသလို အျခားတစ္ဖက္တြင္လည္း ေထရ၀ါဒ ဗုဒၶဘာသာသည္ တစ္ကိုယ္ေကာင္းလြတ္ေျမာက္ေရး ၀ါဒ၊ တစ္ကိုယ္ေတာ္၀ါဒဟု ထင္ျမင္ယူဆကာ ေ၀ဖန္ရႈတ္ခ်ပစ္ပယ္မႈ ျပဳလိုသူမ်ားလည္း ရွိလာခဲ့သည္။

သူတို႔၏ အဓိကအေၾကာင္းျပခ်က္မွာ ေထရာ၀ါဒသည္ မဂ္ဖိုလ္ နိဗၺာန္ကို မ်က္ေမွာက္ျပဳေရးသားတည္းဟူေသာ တစ္ကိုယ္ေတာ္လြတ္ေျမာက္မႈကိုသာ အေရးတၾကီး ပန္းတိုင္အျဖစ္ သတ္မွတ္ထားသည္။ အမ်ားသူငါ မ်က္ေမွာက္ျပဳ ၾကံဳေတြ႕ေနရေသာ ေလာကီျပႆနာအေထြေထြကို ကူညီေျဖရွင္းေပးရန္ကား တာ၀န္မယူလ်စ္လ်ဴရႈထားသည့္ အယူ၀ါဒ ျဖစ္ေသာေၾကာင့္ဟုဆိုသည္။

ဗုဒၶသည္ ဘုရားမျဖစ္မွီ ေဗာဓိသတၱဘ၀ျဖင့္ သံသရာတြင္ က်င္လည္က်က္စားရင္ ျဖစ္ရာဘ၀၌ သတၱ၀ါတို႔ ေလာကီအက်ဴိူအတြက္ စြန္႕ျခင္းၾကီးမ်ားစြာ စြန္႕လႊတ္ျခင္းျဖင့္ ပါရမီျဖည့္က်င့္ခဲ့သည္။ ေနာက္ဆံုးဘ၀တြင္သာ ေဗာဓိဥာဏ္ကို မ်က္ေမွာက္ျပဳျပီး ဘုရားအျဖစ္ခံယူခ့ဲသည္။ ထို႕ေၾကာင့္ ဗုဒၶ၏ ေနာက္လိုက္ ဗုဒၶဘာသာ၀င္တိုင္းသည္ ေလာကုတၱရာကိစၥျဖစ္ေသာ ၀ိပႆနာတရား အားထုတ္ျခင္းျဖင့္ ဤတစ္ဘ၀တည္းႏွင့္ သံသရာဇာတ္သိမ္းကာ နိဗၺာန္မဂ္ဖိုလ္ကို မ်က္ေမွာက္ျပဳမည့္အစား လူသားအက်ဳိးျပဳ ေလာကီကိစၥမ်ားတြင္ ပါ၀င္လုပ္ကိုင္ျခင္းျဖင့္ ပါရမီျဖည့္ က်င့္သင့္သည္။ ေနာက္ဆံုးဘ၀တြင္မွ ၀ိပႆနာကိစၥကို ျပဳက်င့္ကာ ဘုရားအျဖစ္ခံယူရင္း ေလာကသားအေပါင္းကို ကယ္တင္ေစာင့္မသင့္သည္ဟု ယူဆၾကသည္။  ပြင့္ပြင့္လင္းလင္းဆိုရလွ်င္ ၀ိပႆနာတရားအားထုတ္ကာ မဂ္ဖိုလ္ နိဗၺာန္ မ်က္ေမွာက္ျပဳေရးလမ္းစဥ္ကို လိုက္နာက်င့္သံုးေနသူတို႔အား တစ္ကိုယ္ေကာင္းသမားဟု ယူဆၾကျခင္းပင္ ျဖစ္သည္။ တစ္ကိုယ္ေကာင္းလမ္းစဥ္ျဖစ္သျဖင့္ နိမ့္က်သည္။ ထိုေၾကာင့္ ေထရ၀ါဒ ဗုဒၶဘာသာကို ဟိန (နိမ့္က်ေသာ+ ယုတ္ေလ်ာ့ေသာ+ ငယ္ေသာ) ယာန လမ္းစဥ္ Hinayana ဗုဒၶဘာသာဟု ေခၚဆိုျခင္းျဖစ္ေၾကာင္း အဓိပၸါယ္ဖြင့္ၾကသည္။