ဤ Websiteသည္ ရခိုင္ေက်ာင္းသားရဟန္းေတာ္မ်ားအဖြဲ႔၏ တရားဝင္website တစ္ခုျဖစ္ပါသည္။ It is an official website of Arakan Student Monks Association (A.S.M.A), Thailand.

Saturday, August 13, 2011

ရခုိင္အမ်ဳိးသား သတင္းစာ ၂၀၁၁-ခုႏွစ္ ဇူလိုင္လ ထုပ္၊ အတြဲ (၅) အမွတ္ (၅) တြင္ ေကာ့စမီြကၽြန္းမွ ရခုိင္ လူငယ္မ်ား သတင္းႏွင့္ သမုိင္းစာေပျဖန္႔ခ်ီးေရးအသင္းကုိ ေနာက္ခံထား၍ ေရးသားထားေသာရခုိင္ဧက ေဒြးရေစခ်င္ ဟူေသာ ေအဒီတာ ဘေစာတင္၏ ေဆာင္းပါးကို ဖတ္လုိက္ရသျဖင့္၊ ၄င္း ရခိုင္ဧက ေဒြမရ ဆိုေသာ စကားသည္၊ ဘာေၾကာင့္ ျဖစ္ေပၚလာရ သနည္း၊ မည္သူက စ၍ ေျပာဆိုခဲ့သနည္း၊ မည္သည့္ အခ်ိန္မွ စတင္ ေပၚေပါက္ လာသနည္း စသည္စသည္ အေတြးမ်ားႏွင့္အတူ၊ အမွန္ပင္ ရခိုင္ဧက ေဒြမရေတာ့ျပီးေလာ၊ အဘယ့္ေၾကာင့္ ရခုိင္ဧက ေဒြမရ ျဖစ္ေနရ သနည္းဟူ၍ ေမးခြန္း ေပါင္းမ်ားစြာ ျဖစ္ေပၚခံစားခဲ့ရ၏။
လက္ရွိကၽြႏု္ပ္တို႔ ရခုိင္လူ႔အသိုင္းအဝုိင္းမွ အမ်ိဳးသားေရးကို စိတ္ဝင္စားသူမ်ားကုိ ေလ့လာၾကည့္ပါစုိ႔၊ လူတို႔သည္ မိမိတို႔ က်င္လည္ခဲ့ရေသာ ဘဝေပးအေျခအေနအရ စိတ္ေနစိတ္ထားႏွင့္ စိတ္ဝင္စားမူမ်ား ကြာျခားၾကေလသည္၊ တစ္ခ်ိဳ႕ က ပညာေရးကို စိတ္ဝင္စားၾကသလို၊ တစ္ခ်ိဳ႕က စီးပြားေရးဖက္ကိုသာ စိတ္ဝင္စားၾက၏၊ ထို႔အတူ တစ္ခ်ိဳ႔ကလည္း သမုိင္းဆိုင္ရာမ်ားကို စိတ္ဝင္စားၾကေလသည္၊ သို႔ေသာ္ ၄င္းပုဂၢိဳလ္တုိ႔သည္၊ စိတ္ဝင္စားမူျခင္းသာ ကြဲျပားၾကေသာ္လည္း မိမိတို႔၏ အဖရခုိင္ျပည္ၾကီးကို တိုးတက္ေစလုိေသာ တူညီေသာ ဆႏၵအာသာရွိၾကေလသည္။
၄င္းသုံးဦးတို႕သည္ တစ္ေနရာတြင္ ဆုံဆည္းၾက၍ ရခုိင္ျပည္တိုးတက္ရာ တိုးတက္ေၾကာင္းကုိ ေျပာဆိုၾကသည္ ဆိုၾကပါစုိ႔၊ ပညာေရးကို စိတ္ဝင္းစားသူသည္ ရခိုင္ျပည္ၾကီးတိုးတက္ရာ တိုးတက္ေၾကာင္းအတြက္ အဓိကလုိအပ္ သည္မွာ ပညာေရးဟု အခုိင္အမာ ေျပာဆိုပါလိမ့္မည္၊ အဘယ့္ေၾကာင့္ဆုိေသာ္ ထုိသူသည္ ပညာေရးကို စိတ္ဝင္စားေသာေၾကာင့္ ဟု ေကာက္ခ်က္ခ်ရေပေတာ့မည္။
ထုိနည္းတူစြာ စီးပြားေရးကို စိိတ္ဝင္စားသူသည္လည္း စီးပြားေရးသာ အဓိကဟု ေျပာဆိုျပီး၊ သမုိင္းကုိ စိတ္ဝင္ စားသူူသည္လည္း၊ လူမ်ိဳးတစ္ခုုအတြက္ သမိုင္းသည္သာ အဓိကက်၍ သမုိင္းေပ်ာက္ကြယ္လ်ွင္ လူမ်ိဳးပါ ေပ်ာက္ကြယ္ မည္ျဖစ္ေသာေၾကာင့္ဟု ဆုိကာ၊ မင္းဘာၾကီးမွ အစျပဳကာ အတီေတဗာရဏသီ ခ်ီေတာ့မည္မွာ ဧကန္မလြဲေပ။
ထုိသုိ႔ေျပာဆုိၾကရင္း ထုိပုဂၢိဳလ္သုံးဦးတို႔သည္ တစ္ေယာက္ႏွင့္ တစ္ေယာက္ အယူအဆမ်ားကြဲျပားကာ မည့္သူ႕ စကားကုိမွ လက္ခံၾကေတာ့မည္မဟုတ္ေပ၊ ေနာက္ထပ္၍ ေတြ႔ဆုံေဆြးေႏြးရန္လည္း ဆႏၵရွိမည္ မဟုုတ္ေတာ့ေပ၊ ဤသည္မွာ ယေန႔ေတြ႔ၾကဳံေနၾကရေသာ ကၽြႏု္ပ္တို႔၏ ရခိုင္လူ႔အသိုင္းအဝိုင္းမွ အမ်ိဳးသားေရးကုိ စိတ္ဝင္စားသည္ဆိုေသာ (ဝါ) အဖရခိုင္ျပည္ၾကီးကုိ တိုးတက္ေစလုိၾကသည္ဆိုေသာ မ်ိဳးခ်စ္ ရခိုင္ပုဂၢိဳလ္ၾကီးမ်ားတို႕၏ လက္ေတြ႕ အျဖစ္အပ်က္မ်ား ျဖစ္ၾကေပသည္။ သုိ႔ေသာ္ ထုိပုဂၢိဳလ္တုိ႕သည္ တကယ္ပင္ အမ်ိဳးကိုခ်စ္ၾကေပသည္၊ တကယ္ပင္အဖရခုိင္ျပည္ၾကီးကို တိုး တက္ ေစလိုၾကေပသည္။
ထုိ႔ိသုိ႔ တိုးတက္ေစလိုျခင္းဟုဆိုအပ္ေသာ တူညီေသာဆႏၵရွိပါလ်ွက္ ရခုိင္ဧက ေဒြမရ ျဖစ္ေနၾကရျခင္းသည္ အထက္က ေဖာ္ျပခဲ့ေသာ သေဘာထားခ်င္းကြာျခားမူေၾကာင့္သာျဖစ္ေပသည္။
တစ္ခါက တစ္ေနရာတြင္ အကၽြႏု္ပ္ႏွင့္ လူတစ္ေယာက္ဆုံၾက၍ ရခိုင္ျပည္ၾကီးတိုးတက္ရာ တုိးတက္ေၾကာင္းကုိ စကားစျမည္း ေျပာဖူးၾကေလသည္၊ ထိုလူၾကီးသည္ကား အံ့ၾသေလာက္ေအာင္ ရခုိင္သမုိင္းကုိ ေလ့လာသိရွိထားသူ တစ္ေယာက္ျဖစ္သည္အားေလ်ွာ္စြာ၊ ရခုိင္သမိုင္းအစဥ္ အဆက္မ်ားကို ေရပက္မဝင္ေအာင္ ေျပာေလေတာ့သည္၊ ထိုေန႔ အဖို႔ ကၽြႏု္ပ္တုိ႔နစ္ေယာက္ ေျပာဆိုေနသည္မွာ ည ၁ နာရီထုိးသြားသည္အထိပင္ ျဖစ္ေလသည္၊ ကၽြႏု္ပ္သည္ကား သမုိင္း ကုိ စိတ္ဝင္စားသူတစ္ေယာက္ မဟုတ္ခဲ့၍ ထုိသူ သေဘာက်ေလာက္ေအာင္ ျပန္လည္ ေခ်ပေျပာဆိုႏိုင္စြမ္း မရွိခဲ့သည္မွာ အမွန္ပင္ျဖစ္ေပသည္၊ ထုိသူ၏ စိတ္ထဲတြင္ ကၽြႏု္ပ္ကို မွတ္ခ်က္ေပးသြားသည္မွာ ရခုိင္သားျဖစ္ျပီး ရခုိင္သမိုင္းကို မသိ၍ ရခုိင္ျပည္အတြက္ ဘာမွ အသုံးမဝင္ေသာ လူတစ္ေယာက္ဟု ျဖစ္ေလသည္။
ဤသို႔မွတ္ခ်က္ေပးသြားသည္မွာ ထုိသူစိိတ္ဝင္စားေသာ သမုိင္းပညာရပ္အတြက္ မွန္မည္မွာ မုခ်ျဖစ္ေပသည္၊ ရခုိင္သမုိင္းကုိ ရခုိင္းသားတုိင္းသိထားသင့္သည္မွာ လုံးဝမွန္ကန္ေသာ အယူအဆတစ္ခုအျဖစ္ အကၽြႏု္ပ္လက္ခံပါသည္၊ သုိ႔ေသာ္ ရခုိင္သားတိုင္းကား ရခုိင္သမုိင္းကုုိ သိေနၾကသည္မဟုတ္၊ မိမိတုိ႔သန္ရာသန္ရာကုိ ေလ့လာေနၾကမည္သာ ျဖစ္ေလသည္။ ဤေနရာ၌အကၽြႏု္ပ္ တစ္ခုေမးလိုသည္မွာ၊ ထို႔သုိ သမုိင္းကုိ လူတုိင္းမသိၾကျခင္းဟူေသာ အေၾကာင္းတစ္ခု တည္းေၾကာင့္ ရခုိင္ျပည္ၾကီးကုိ တုိးတက္ေအာင္ (ဝါ) လြတ္ေျမာက္ေအာင္ မလုပ္ေဆာင္ႏိုင္ေတာ့ျပီးေလာ၊ လုပ္ေဆာင္၍ မရေတာ့ျပီးေလာ။
ထိုအေျဖကို မေျဖမီ တစ္ခု တင္ျပခ်င္သည္မွာ၊ လူ႔အသုိင္းအဝုိင္းၾကီးတစ္ခု တိုးတက္ၾကီးပြားေအာင္ လုပ္ေဆာင္ ရာ၌ သမုိင္းပညာရွင္သက္သက္ျဖင့္လည္း မျဖစ္သလုိ စီးပြားေရးသမား သက္သက္ျဖင့္လည္း ရည္ရွည္ မတည္ျမဲႏိုင္ပါ။ လူေပါင္းေျမာက္မ်ားစြာျဖင့္ ေထာင့္ေပါင္းစုံမွ အလုပ္ေပါင္းစုံကုိ လုပ္ၾကရမည္ ျဖစ္သည္။ ထုိလူအမ်ားထဲတြင္ မိမိတို႔ သန္ရာသန္ရာမ်ားကုိ စိတ္ဝင္စားသူမ်ားသာျဖစ္ၾကေပလိမ့္မည္။ သမုိင္းကို စိတ္ဝင္စားသူ သက္သက္ခ်ည္းလည္းမဟုတ္၊ ပညာေရးကို စိိတ္ဝင္စားသူ သက္သက္လည္းမဟုတ္၊ စီးပြားေရးကုိ စိတ္ဝင္စာသူခ်ည္းလညး္ သက္သက္မဟုတ္ေပ။

ပညာေရးကိုသာ စိတ္ဝင္စားသူမ်ား သက္သက္ျဖင့္ ဖြဲ႔စည္းထားေသာ အဖြဲ႔သည္ ပညာေရးကုိသာ လုပ္ေဆာင္ ႏိုင္အား ပိုမိုေကာင္းမြန္ပါလိမ့္မည္၊ စီးပြားေရးကို စိတ္ဝင္စားသူမ်ားျဖင့္ ဖြဲ႔စည္းထားေသာ အဖြဲ႔သည္၊ စီးပြားေရးကိုသာ ပိုမုိလုပ္ေဆာင္ႏိုင္အား ေကာင္းမြန္ၾကေပလိမ့္မည္၊ သမုိင္းကို စိတ္ဝင္စားသူမ်ားျဖင့္ ဖြဲ႔စည္းထားေသာ အဖြဲ႔သည္ သမုိင္း ပညာရပ္ကုိ ေလ့လာရာ၌ ပိုမိုလုပ္ေဆာင္ႏိုင္ၾကေပလိမ့္မည္။

၄င္းအဖြဲ႔ မ်ားသည္ မိမိတို႔ႏွင့္ သေဘာထားခ်င္းမတူဟု ဆိုကာ တစ္ဦးႏွင့္တစ္ဦး တစ္ဖြဲ႔ႏွင့္တစ္ဖြဲ႔ ေဝဖန္တိုက္ခုိက္ ေနသမ်ွကာလပတ္လုံး၊ ရခိုင္ဧက ေဒြမရ ဆိုေသာ စကားအတုိင္း ခရီးၾကမ္း ႏွင္ေနၾကရေပအုံးမည္။ ကုိယ္ႏွင့္မတူ ကိုယ့္ရန္သူဟု သေဘာထားကာ ျငင္းခုန္ေနျခင္းျဖင့္ ေဒြ ရလာၾက မည္ကား မဟုတ္ေပ။
အထက္က ေဖာ္ျပခဲ့သည့္အတုိင္း တိုးတက္ေစလိုေသာ ဆႏၵအာသာ တူညီေနပါလ်ွက္ ကၽြႏု္ပ္တုိ႔ ဘာ့ေၾကာင့္ ေပါင္းစပ္၍မရပဲ ျဖစ္ေနၾကရမည္နည္း၊ ဦးတည္ခ်က္တူညီေနလ်ွင္ ဝါသနာခ်င္းမတူေသာ္လည္း ေပါင္းစပ္၍ ရကုိရေစ ရမည္ဟု အကၽြႏု္ပ္အတိအလင္း အာမခံရဲပါသည္၊ တစ္ခုသာလုပ္စရာရွိသည္၊ ပညာေရးကုိ ဝါသနာထုံေသာ သူသည္ ပညာေရးျဖင့္ တိုးတက္ေအာင္ လုပ္ေဆာင္ပါ၊ စီးပြားေရးကို ဝါသနာထုံသူသည္လည္း စီးပြားေရးျဖင့္ တုိးတက္ေအာင္ လုပ္ပါ၊ ထုိ႔အတူ သမုိင္းကုိ ဝါသနာထုံေသာသူသည္လည္း သမုိင္းျဖင့္ တုိးတက္ေအာင္ လုပ္ပါ၊ ထုိ႔သို ေထာင့္ေပါင္းစုံမွ အလုပ္ေပါင္းစုံကို လုပ္မွသာလ်ွင္ တိုးတက္မည္ ျဖစ္ေသာေၾကာင့္ အဓိကလုိအပ္သည္မွာ ဦၤးတည္ခ်က္သာ တူညီဖို႕ လိုအပ္ေပသည္၊ ဝါသနာခ်င္း တုူညီဖို႔ မလုိအပ္ေပ၊ အကၽြႏု္ပ္တို႔သည္ မတူညီေသာ လမ္းေၾကာင္းမ်ားျဖင့္ တူညီေသာ ပန္းတုိင္ဆီသို႔ ဦးတည္ေလ်ွာက္လွမ္းၾကရေပေတာ့မည္။
ေကာင္းသလိုလုိႏွင့္ ဆိုးဝါးေနေသာ အကၽြႏု္ပ္္တုိ႔၏ က်ိန္စာသင့္ စကားလုံးတစ္ခုမွာကား၊ စိတ္တူကုိယ္တူ ဟူေသာ စကားလုံးပင္ျဖစ္ေပသည္၊ အလုပ္ၾကီးၾကီးလုပ္လိုသည္ဆုိေသာ တစ္ခ်ဳိ႔ေသာ ပုဂၢိဳလ္မ်ားသည္ မိမိႏွင့္ စိတ္တူ ကုိယ္တူ မ်ားကုိသာ ေရြးခ်ယ္ေလ့ရွိၾက၏၊ ရွာေဖြေလ့ရွိၾက၏၊၊ ကမၻာေလာကဓာတ္ တစ္ခုလုံးကုိိပတ္၍ သင္ရွာၾကည့္ ပါေလာ၊ သင္ႏွင့္ စိတ္တူကုိယ္တူ ဘယ္နစ္ေယာက္ ေတြ႔ရွိႏိုင္မည္နည္း၊ စိတ္တူကိုယ္တူခ်င္းမွ လုပ္လုိေသာ အလုပ္ကို လုပ္မည္ဆုိပါက၊ ရြာကိုျပန္ျပီး သင့္၏ ခ်စ္လွစြာေသာ အိမ္ကဇနီးႏွင့္ စိတ္တူ ကုိယ္တူျဖစ္ေအာင္ ျပန္လည္ ၾကိဳးစား ၾကည့္အုံးေလာ။ ဆိုလိုသည္မွာ စိတ္တူကုိယ္တူ ရွာေဖြေနဖုိ႔မလုိ၊ ဦးတည္ခ်က္ တူညီေနဖို႔သာ အဓိကျဖစ္ေလသည္၊ ဦးတည္းခ်က္ တူညီေနလ်ွင္ ဝါသနာျခင္းမတူေသာ္လည္း ရခုိင္ ဧက ေဒြ ရသည္သာ။
အမွန္မွာမူ ရခုိင္ဧက ေဒြမရဆိုေသာ စကားသည္ ရခုိင္မ်ား မညီညြတ္သည္ကုိ အေၾကာင္းျပဳ၍ ျဖစ္ေပၚလာေသာ က်ိိန္စာသင့္ စကားလုံးတစ္ခုမဟုတ္ေပ၊ ညီညြတ္ေသာေၾကာင့္ ျဖစ္ေပၚလာေသာ စကားစုတစ္ခုသာျဖစ္ေပသည္။ ရခုိင္ကို မလုိလားေသာ အျခားအျခားေသာ တုိင္းရင္းသားမ်ား၏၊ က်င့္စဥ္ ေဆာင္ပုဒ္တစ္ခုသာ ျဖစ္ေလသည္၊ ရခုိင္တို႔သည္ အလြန္ညီညြတ္ေသာ လူမ်ဳိးမ်ား ျဖစ္ေသာေၾကာင့္၊ တစ္ေနရာတည္းတြင္ ရခုိင္တစ္ေယာက္သာ ထားျပီး၊ နစ္ေယာက္အတူ ထားရွိပါက ေသြးစည္းညီညြတ္လွသျဖင့္၊ မိမိတိုု႔ လိုသလုိ အုပ္ခ်ဳပ္ အသုံးခ်၍ မရေသာေၾကာင့္ ရခုိင္သားျဖစ္ပါက နစ္ေယာက္အတူ မထားရ၊ တစ္ေယာက္ခ်င္းစီ ေသြးခြဲ၍အုပ္ခ်ဳပ္ရမည္၊ ရခုိင္ကုုိ (ဧက) တစ္ေယာက္သာထားပါ၊ (ေဒြ) နစ္ေယာက္အတူထားရွိပါက ေသြးခြဲရခက္သျဖင့္၊ ရခုိင္ ဧက ေဒြ မရဟု စီမံခ်က္ တစ္ခု ခ်မွတ္ထားျပီး ေသြးခြဲအုပ္ခ်ဳပ္ျခင္း သက္သက္သာ ျဖစ္ေလသည္။
ေဆာင္းပါး

ရခုိင္ဧက ေဒြ ရေစရမည္

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ရခုိင္အမ်ဳိးသား သတင္းစာ ၂၀၁၁-ခုႏွစ္ ဇူလိုင္လ ထုပ္၊ အတြဲ (၅) အမွတ္ (၅) တြင္ ေကာ့စမီြကၽြန္းမွ ရခုိင္ လူငယ္မ်ား သတင္းႏွင့္ သမုိင္းစာေပျဖန္႔ခ်ီးေရးအသင္းကုိ ေနာက္ခံထား၍ ေရးသားထားေသာရခုိင္ဧက ေဒြးရေစခ်င္ ဟူေသာ ေအဒီတာ ဘေစာတင္၏ ေဆာင္းပါးကို ဖတ္လုိက္ရသျဖင့္၊ ၄င္း ရခိုင္ဧက ေဒြမရ ဆိုေသာ စကားသည္၊ ဘာေၾကာင့္ ျဖစ္ေပၚလာရ သနည္း၊ မည္သူက စ၍ ေျပာဆိုခဲ့သနည္း၊ မည္သည့္ အခ်ိန္မွ စတင္ ေပၚေပါက္ လာသနည္း စသည္စသည္ အေတြးမ်ားႏွင့္အတူ၊ အမွန္ပင္ ရခိုင္ဧက ေဒြမရေတာ့ျပီးေလာ၊ အဘယ့္ေၾကာင့္ ရခုိင္ဧက ေဒြမရ ျဖစ္ေနရ သနည္းဟူ၍ ေမးခြန္း ေပါင္းမ်ားစြာ ျဖစ္ေပၚခံစားခဲ့ရ၏။
လက္ရွိကၽြႏု္ပ္တို႔ ရခုိင္လူ႔အသိုင္းအဝုိင္းမွ အမ်ိဳးသားေရးကို စိတ္ဝင္စားသူမ်ားကုိ ေလ့လာၾကည့္ပါစုိ႔၊ လူတို႔သည္ မိမိတို႔ က်င္လည္ခဲ့ရေသာ ဘဝေပးအေျခအေနအရ စိတ္ေနစိတ္ထားႏွင့္ စိတ္ဝင္စားမူမ်ား ကြာျခားၾကေလသည္၊ တစ္ခ်ိဳ႕ က ပညာေရးကို စိတ္ဝင္စားၾကသလို၊ တစ္ခ်ိဳ႕က စီးပြားေရးဖက္ကိုသာ စိတ္ဝင္စားၾက၏၊ ထို႔အတူ တစ္ခ်ိဳ႔ကလည္း သမုိင္းဆိုင္ရာမ်ားကို စိတ္ဝင္စားၾကေလသည္၊ သို႔ေသာ္ ၄င္းပုဂၢိဳလ္တုိ႔သည္၊ စိတ္ဝင္စားမူျခင္းသာ ကြဲျပားၾကေသာ္လည္း မိမိတို႔၏ အဖရခုိင္ျပည္ၾကီးကို တိုးတက္ေစလုိေသာ တူညီေသာ ဆႏၵအာသာရွိၾကေလသည္။
၄င္းသုံးဦးတို႕သည္ တစ္ေနရာတြင္ ဆုံဆည္းၾက၍ ရခုိင္ျပည္တိုးတက္ရာ တိုးတက္ေၾကာင္းကုိ ေျပာဆိုၾကသည္ ဆိုၾကပါစုိ႔၊ ပညာေရးကို စိတ္ဝင္းစားသူသည္ ရခိုင္ျပည္ၾကီးတိုးတက္ရာ တိုးတက္ေၾကာင္းအတြက္ အဓိကလုိအပ္ သည္မွာ ပညာေရးဟု အခုိင္အမာ ေျပာဆိုပါလိမ့္မည္၊ အဘယ့္ေၾကာင့္ဆုိေသာ္ ထုိသူသည္ ပညာေရးကို စိတ္ဝင္စားေသာေၾကာင့္ ဟု ေကာက္ခ်က္ခ်ရေပေတာ့မည္။
ထုိနည္းတူစြာ စီးပြားေရးကို စိိတ္ဝင္စားသူသည္လည္း စီးပြားေရးသာ အဓိကဟု ေျပာဆိုျပီး၊ သမုိင္းကုိ စိတ္ဝင္ စားသူူသည္လည္း၊ လူမ်ိဳးတစ္ခုုအတြက္ သမိုင္းသည္သာ အဓိကက်၍ သမုိင္းေပ်ာက္ကြယ္လ်ွင္ လူမ်ိဳးပါ ေပ်ာက္ကြယ္ မည္ျဖစ္ေသာေၾကာင့္ဟု ဆုိကာ၊ မင္းဘာၾကီးမွ အစျပဳကာ အတီေတဗာရဏသီ ခ်ီေတာ့မည္မွာ ဧကန္မလြဲေပ။
ထုိသုိ႔ေျပာဆုိၾကရင္း ထုိပုဂၢိဳလ္သုံးဦးတို႔သည္ တစ္ေယာက္ႏွင့္ တစ္ေယာက္ အယူအဆမ်ားကြဲျပားကာ မည့္သူ႕ စကားကုိမွ လက္ခံၾကေတာ့မည္မဟုတ္ေပ၊ ေနာက္ထပ္၍ ေတြ႔ဆုံေဆြးေႏြးရန္လည္း ဆႏၵရွိမည္ မဟုုတ္ေတာ့ေပ၊ ဤသည္မွာ ယေန႔ေတြ႔ၾကဳံေနၾကရေသာ ကၽြႏု္ပ္တို႔၏ ရခိုင္လူ႔အသိုင္းအဝိုင္းမွ အမ်ိဳးသားေရးကုိ စိတ္ဝင္စားသည္ဆိုေသာ (ဝါ) အဖရခိုင္ျပည္ၾကီးကုိ တိုးတက္ေစလုိၾကသည္ဆိုေသာ မ်ိဳးခ်စ္ ရခိုင္ပုဂၢိဳလ္ၾကီးမ်ားတို႕၏ လက္ေတြ႕ အျဖစ္အပ်က္မ်ား ျဖစ္ၾကေပသည္။ သုိ႔ေသာ္ ထုိပုဂၢိဳလ္တုိ႕သည္ တကယ္ပင္ အမ်ိဳးကိုခ်စ္ၾကေပသည္၊ တကယ္ပင္အဖရခုိင္ျပည္ၾကီးကို တိုး တက္ ေစလိုၾကေပသည္။
ထုိ႔ိသုိ႔ တိုးတက္ေစလိုျခင္းဟုဆိုအပ္ေသာ တူညီေသာဆႏၵရွိပါလ်ွက္ ရခုိင္ဧက ေဒြမရ ျဖစ္ေနၾကရျခင္းသည္ အထက္က ေဖာ္ျပခဲ့ေသာ သေဘာထားခ်င္းကြာျခားမူေၾကာင့္သာျဖစ္ေပသည္။
တစ္ခါက တစ္ေနရာတြင္ အကၽြႏု္ပ္ႏွင့္ လူတစ္ေယာက္ဆုံၾက၍ ရခိုင္ျပည္ၾကီးတိုးတက္ရာ တုိးတက္ေၾကာင္းကုိ စကားစျမည္း ေျပာဖူးၾကေလသည္၊ ထိုလူၾကီးသည္ကား အံ့ၾသေလာက္ေအာင္ ရခုိင္သမုိင္းကုိ ေလ့လာသိရွိထားသူ တစ္ေယာက္ျဖစ္သည္အားေလ်ွာ္စြာ၊ ရခုိင္သမိုင္းအစဥ္ အဆက္မ်ားကို ေရပက္မဝင္ေအာင္ ေျပာေလေတာ့သည္၊ ထိုေန႔ အဖို႔ ကၽြႏု္ပ္တုိ႔နစ္ေယာက္ ေျပာဆိုေနသည္မွာ ည ၁ နာရီထုိးသြားသည္အထိပင္ ျဖစ္ေလသည္၊ ကၽြႏု္ပ္သည္ကား သမုိင္း ကုိ စိတ္ဝင္စားသူတစ္ေယာက္ မဟုတ္ခဲ့၍ ထုိသူ သေဘာက်ေလာက္ေအာင္ ျပန္လည္ ေခ်ပေျပာဆိုႏိုင္စြမ္း မရွိခဲ့သည္မွာ အမွန္ပင္ျဖစ္ေပသည္၊ ထုိသူ၏ စိတ္ထဲတြင္ ကၽြႏု္ပ္ကို မွတ္ခ်က္ေပးသြားသည္မွာ ရခုိင္သားျဖစ္ျပီး ရခုိင္သမိုင္းကို မသိ၍ ရခုိင္ျပည္အတြက္ ဘာမွ အသုံးမဝင္ေသာ လူတစ္ေယာက္ဟု ျဖစ္ေလသည္။
ဤသို႔မွတ္ခ်က္ေပးသြားသည္မွာ ထုိသူစိိတ္ဝင္စားေသာ သမုိင္းပညာရပ္အတြက္ မွန္မည္မွာ မုခ်ျဖစ္ေပသည္၊ ရခုိင္သမုိင္းကုိ ရခုိင္းသားတုိင္းသိထားသင့္သည္မွာ လုံးဝမွန္ကန္ေသာ အယူအဆတစ္ခုအျဖစ္ အကၽြႏု္ပ္လက္ခံပါသည္၊ သုိ႔ေသာ္ ရခုိင္သားတိုင္းကား ရခုိင္သမုိင္းကုုိ သိေနၾကသည္မဟုတ္၊ မိမိတုိ႔သန္ရာသန္ရာကုိ ေလ့လာေနၾကမည္သာ ျဖစ္ေလသည္။ ဤေနရာ၌အကၽြႏု္ပ္ တစ္ခုေမးလိုသည္မွာ၊ ထို႔သုိ သမုိင္းကုိ လူတုိင္းမသိၾကျခင္းဟူေသာ အေၾကာင္းတစ္ခု တည္းေၾကာင့္ ရခုိင္ျပည္ၾကီးကုိ တုိးတက္ေအာင္ (ဝါ) လြတ္ေျမာက္ေအာင္ မလုပ္ေဆာင္ႏိုင္ေတာ့ျပီးေလာ၊ လုပ္ေဆာင္၍ မရေတာ့ျပီးေလာ။
ထိုအေျဖကို မေျဖမီ တစ္ခု တင္ျပခ်င္သည္မွာ၊ လူ႔အသုိင္းအဝုိင္းၾကီးတစ္ခု တိုးတက္ၾကီးပြားေအာင္ လုပ္ေဆာင္ ရာ၌ သမုိင္းပညာရွင္သက္သက္ျဖင့္လည္း မျဖစ္သလုိ စီးပြားေရးသမား သက္သက္ျဖင့္လည္း ရည္ရွည္ မတည္ျမဲႏိုင္ပါ။ လူေပါင္းေျမာက္မ်ားစြာျဖင့္ ေထာင့္ေပါင္းစုံမွ အလုပ္ေပါင္းစုံကုိ လုပ္ၾကရမည္ ျဖစ္သည္။ ထုိလူအမ်ားထဲတြင္ မိမိတို႔ သန္ရာသန္ရာမ်ားကုိ စိတ္ဝင္စားသူမ်ားသာျဖစ္ၾကေပလိမ့္မည္။ သမုိင္းကို စိတ္ဝင္စားသူ သက္သက္ခ်ည္းလည္းမဟုတ္၊ ပညာေရးကို စိိတ္ဝင္စားသူ သက္သက္လည္းမဟုတ္၊ စီးပြားေရးကုိ စိတ္ဝင္စာသူခ်ည္းလညး္ သက္သက္မဟုတ္ေပ။

ပညာေရးကိုသာ စိတ္ဝင္စားသူမ်ား သက္သက္ျဖင့္ ဖြဲ႔စည္းထားေသာ အဖြဲ႔သည္ ပညာေရးကုိသာ လုပ္ေဆာင္ ႏိုင္အား ပိုမိုေကာင္းမြန္ပါလိမ့္မည္၊ စီးပြားေရးကို စိတ္ဝင္စားသူမ်ားျဖင့္ ဖြဲ႔စည္းထားေသာ အဖြဲ႔သည္၊ စီးပြားေရးကိုသာ ပိုမုိလုပ္ေဆာင္ႏိုင္အား ေကာင္းမြန္ၾကေပလိမ့္မည္၊ သမုိင္းကို စိတ္ဝင္စားသူမ်ားျဖင့္ ဖြဲ႔စည္းထားေသာ အဖြဲ႔သည္ သမုိင္း ပညာရပ္ကုိ ေလ့လာရာ၌ ပိုမိုလုပ္ေဆာင္ႏိုင္ၾကေပလိမ့္မည္။

၄င္းအဖြဲ႔ မ်ားသည္ မိမိတို႔ႏွင့္ သေဘာထားခ်င္းမတူဟု ဆိုကာ တစ္ဦးႏွင့္တစ္ဦး တစ္ဖြဲ႔ႏွင့္တစ္ဖြဲ႔ ေဝဖန္တိုက္ခုိက္ ေနသမ်ွကာလပတ္လုံး၊ ရခိုင္ဧက ေဒြမရ ဆိုေသာ စကားအတုိင္း ခရီးၾကမ္း ႏွင္ေနၾကရေပအုံးမည္။ ကုိယ္ႏွင့္မတူ ကိုယ့္ရန္သူဟု သေဘာထားကာ ျငင္းခုန္ေနျခင္းျဖင့္ ေဒြ ရလာၾက မည္ကား မဟုတ္ေပ။
အထက္က ေဖာ္ျပခဲ့သည့္အတုိင္း တိုးတက္ေစလိုေသာ ဆႏၵအာသာ တူညီေနပါလ်ွက္ ကၽြႏု္ပ္တုိ႔ ဘာ့ေၾကာင့္ ေပါင္းစပ္၍မရပဲ ျဖစ္ေနၾကရမည္နည္း၊ ဦးတည္ခ်က္တူညီေနလ်ွင္ ဝါသနာခ်င္းမတူေသာ္လည္း ေပါင္းစပ္၍ ရကုိရေစ ရမည္ဟု အကၽြႏု္ပ္အတိအလင္း အာမခံရဲပါသည္၊ တစ္ခုသာလုပ္စရာရွိသည္၊ ပညာေရးကုိ ဝါသနာထုံေသာ သူသည္ ပညာေရးျဖင့္ တိုးတက္ေအာင္ လုပ္ေဆာင္ပါ၊ စီးပြားေရးကို ဝါသနာထုံသူသည္လည္း စီးပြားေရးျဖင့္ တုိးတက္ေအာင္ လုပ္ပါ၊ ထုိ႔အတူ သမုိင္းကုိ ဝါသနာထုံေသာသူသည္လည္း သမုိင္းျဖင့္ တုိးတက္ေအာင္ လုပ္ပါ၊ ထုိ႔သို ေထာင့္ေပါင္းစုံမွ အလုပ္ေပါင္းစုံကို လုပ္မွသာလ်ွင္ တိုးတက္မည္ ျဖစ္ေသာေၾကာင့္ အဓိကလုိအပ္သည္မွာ ဦၤးတည္ခ်က္သာ တူညီဖို႕ လိုအပ္ေပသည္၊ ဝါသနာခ်င္း တုူညီဖို႔ မလုိအပ္ေပ၊ အကၽြႏု္ပ္တို႔သည္ မတူညီေသာ လမ္းေၾကာင္းမ်ားျဖင့္ တူညီေသာ ပန္းတုိင္ဆီသို႔ ဦးတည္ေလ်ွာက္လွမ္းၾကရေပေတာ့မည္။
ေကာင္းသလိုလုိႏွင့္ ဆိုးဝါးေနေသာ အကၽြႏု္ပ္္တုိ႔၏ က်ိန္စာသင့္ စကားလုံးတစ္ခုမွာကား၊ စိတ္တူကုိယ္တူ ဟူေသာ စကားလုံးပင္ျဖစ္ေပသည္၊ အလုပ္ၾကီးၾကီးလုပ္လိုသည္ဆုိေသာ တစ္ခ်ဳိ႔ေသာ ပုဂၢိဳလ္မ်ားသည္ မိမိႏွင့္ စိတ္တူ ကုိယ္တူ မ်ားကုိသာ ေရြးခ်ယ္ေလ့ရွိၾက၏၊ ရွာေဖြေလ့ရွိၾက၏၊၊ ကမၻာေလာကဓာတ္ တစ္ခုလုံးကုိိပတ္၍ သင္ရွာၾကည့္ ပါေလာ၊ သင္ႏွင့္ စိတ္တူကုိယ္တူ ဘယ္နစ္ေယာက္ ေတြ႔ရွိႏိုင္မည္နည္း၊ စိတ္တူကိုယ္တူခ်င္းမွ လုပ္လုိေသာ အလုပ္ကို လုပ္မည္ဆုိပါက၊ ရြာကိုျပန္ျပီး သင့္၏ ခ်စ္လွစြာေသာ အိမ္ကဇနီးႏွင့္ စိတ္တူ ကုိယ္တူျဖစ္ေအာင္ ျပန္လည္ ၾကိဳးစား ၾကည့္အုံးေလာ။ ဆိုလိုသည္မွာ စိတ္တူကုိယ္တူ ရွာေဖြေနဖုိ႔မလုိ၊ ဦးတည္ခ်က္ တူညီေနဖို႔သာ အဓိကျဖစ္ေလသည္၊ ဦးတည္းခ်က္ တူညီေနလ်ွင္ ဝါသနာျခင္းမတူေသာ္လည္း ရခုိင္ ဧက ေဒြ ရသည္သာ။
အမွန္မွာမူ ရခုိင္ဧက ေဒြမရဆိုေသာ စကားသည္ ရခုိင္မ်ား မညီညြတ္သည္ကုိ အေၾကာင္းျပဳ၍ ျဖစ္ေပၚလာေသာ က်ိိန္စာသင့္ စကားလုံးတစ္ခုမဟုတ္ေပ၊ ညီညြတ္ေသာေၾကာင့္ ျဖစ္ေပၚလာေသာ စကားစုတစ္ခုသာျဖစ္ေပသည္။ ရခုိင္ကို မလုိလားေသာ အျခားအျခားေသာ တုိင္းရင္းသားမ်ား၏၊ က်င့္စဥ္ ေဆာင္ပုဒ္တစ္ခုသာ ျဖစ္ေလသည္၊ ရခုိင္တို႔သည္ အလြန္ညီညြတ္ေသာ လူမ်ဳိးမ်ား ျဖစ္ေသာေၾကာင့္၊ တစ္ေနရာတည္းတြင္ ရခုိင္တစ္ေယာက္သာ ထားျပီး၊ နစ္ေယာက္အတူ ထားရွိပါက ေသြးစည္းညီညြတ္လွသျဖင့္၊ မိမိတိုု႔ လိုသလုိ အုပ္ခ်ဳပ္ အသုံးခ်၍ မရေသာေၾကာင့္ ရခုိင္သားျဖစ္ပါက နစ္ေယာက္အတူ မထားရ၊ တစ္ေယာက္ခ်င္းစီ ေသြးခြဲ၍အုပ္ခ်ဳပ္ရမည္၊ ရခုိင္ကုုိ (ဧက) တစ္ေယာက္သာထားပါ၊ (ေဒြ) နစ္ေယာက္အတူထားရွိပါက ေသြးခြဲရခက္သျဖင့္၊ ရခုိင္ ဧက ေဒြ မရဟု စီမံခ်က္ တစ္ခု ခ်မွတ္ထားျပီး ေသြးခြဲအုပ္ခ်ဳပ္ျခင္း သက္သက္သာ ျဖစ္ေလသည္။

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Saturday, August 6, 2011


မိဘမ်ားဆင္းရဲႏြမ္းပါးမွဳမ်ားေၾကာင့္ ရခိုင္ျပည္အႏွံ႕ရွိ လူငယ္မ်ား၏ ပညာေရးႏွင့္ ပီျပင္ေသာ ဘ၀တစ္ခုေဖၚေဆာင္ေရးမွာ ရင္နင့္ဖြယ္ရာအတိျဖစ္ေနသည္မွာအထူးေျပာစရာပင္မလိုေတာ့ပါ၊   

ယင္းအေျခေနမ်ားကို သေဘာေပါက္၍ျမွင့္တင္ေပးလိုေသာ လူငယ္ေစတနာရွင္မ်ားသည္ ရခိုင္လူငယ္မ်ား ပညာေရးျမွင့္တင္ေပးႏိုင္ရန္
လုပ္ေဆာင္မႈ

ရခိုင္မွ ပရဟိတႏွစ္ေက်ာင္းသုိ႔ ကေလးငယ္မ်ား ပညာသင္စရိတ္ ပႀကိမ္ ေငြငါးသိန္းလွဴဒါန္း

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မိဘမ်ားဆင္းရဲႏြမ္းပါးမွဳမ်ားေၾကာင့္ ရခိုင္ျပည္အႏွံ႕ရွိ လူငယ္မ်ား၏ ပညာေရးႏွင့္ ပီျပင္ေသာ ဘ၀တစ္ခုေဖၚေဆာင္ေရးမွာ ရင္နင့္ဖြယ္ရာအတိျဖစ္ေနသည္မွာအထူးေျပာစရာပင္မလိုေတာ့ပါ၊   

ယင္းအေျခေနမ်ားကို သေဘာေပါက္၍ျမွင့္တင္ေပးလိုေသာ လူငယ္ေစတနာရွင္မ်ားသည္ ရခိုင္လူငယ္မ်ား ပညာေရးျမွင့္တင္ေပးႏိုင္ရန္

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Friday, August 5, 2011

The Second Buddhist Council
The second Buddhist Council was took place at Valukarama Monastery near the city of Vesali approximately one hundred years after the passing away of the Buddha. Virtually all scholars agree that the second Council was a historical event and feature. The traditions regarding the second Council were confusing and ambiguous but it was agreed that the second Council was due to emerge the schism as the first time in Sangha Community; the Sthaviras (Minority) and Mahasanghika (Majority). What the Sthaviras and Mahasanghika mean is that the monks who were orthodox and were to try to keep Vinaya rules including lesser and minor rules of the training as during the lifetime of Buddha is the Sthaviras and the monks who were to try to relax a certain Vinaya rules, especially lesser and minor rules of the training is the Mahasanghika. According to Theravada pali text, Venerable Yasa, Venerable Sabbakami, Venerable Revata and Venerable Sumana presided over the council and it was celebrated with seven hundred Arahats.
The Cause of the Council
When Venerable Yasa visited Vesali, he saw that there were a lot of local monks named Vajjiputtakas living in Vesali who began to practice and follow the ten point unlawful Vinaya rules that had been laid down by the Buddha. One of the most obvious unlawful rules was that they were asking the money (gold and silver) in a great silver bowl with full water for robs of Sangha Community on full moon day while he told them that its behaviors were not allowable to Buddha. There were ten point unlawful Vinaya rules as the follow:
1. Singilonakappa, or the practice of carrying salt in a horn,
2. Dvangulakappa, or the practice of taking meals when the shadow is over two fingers broad,
3. Gamantarakappa, or the practice of going to another village and taking a second meal on the same day,
4. Avasakappa, or the observance of the Uposatha ceremonies in various place in the same parish,
5. Anumatikappa, or the obtaining of sanction for a deed after it is done,
6. Acinnakappa, or using customary practices of precedents,
7. Amathitakappa, or the drinking of buttermilk after meal,
8. Jalogim-patum or the drinking of toddy,
9. Adasakam-nisidanam, or using a rug which has no fringe,
10. Jataruparajatam, or the acceptance of gold and silver which is forbidden by rule 18 of the Nissaggiya pacittiya.
The Venerable Yasa openly declared these practices to be unlawful rules for order but on the contrary, Vijji monks pronounced the penalty of Patisaraniya-kamma upon him and later the punishment of Ukkhepainaya-kamma upon him, which meant the expulsion from the Brotherhood. After having been the sentence of excommunication from Vesali local member of monks, he went to Kausambi and sent messages to the members of Order in the Western and Southern countries respectively, inviting them to assemble and examine the rules that were practiced by Vijji monks, and to ensure the preservation of the Vinaya Rules. To settle these matters, a committee consisting of four monks from the East and four monks from the West appointed. The council, however, was presided over mainly by Venerable Yasa, Venerable Sabbakami, Venerable Revata and Venerable Sumana together with the seven hundred Arahats while the king Kalasoka of Vesali and the people gave the necessary supports to this council and it lasted eight months. The Dipavamsa mentioned that, on the other hand, the bhikkus of Vesali held another Council which was attended by ten thousand monks and it was called the Great Council, Mahasanghiti (Majority). Therefore, all scholars agree that the Second Buddhist Council was a historical event.
ဘာသာေရး

The Second Buddhist Council

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The Second Buddhist Council
The second Buddhist Council was took place at Valukarama Monastery near the city of Vesali approximately one hundred years after the passing away of the Buddha. Virtually all scholars agree that the second Council was a historical event and feature. The traditions regarding the second Council were confusing and ambiguous but it was agreed that the second Council was due to emerge the schism as the first time in Sangha Community; the Sthaviras (Minority) and Mahasanghika (Majority). What the Sthaviras and Mahasanghika mean is that the monks who were orthodox and were to try to keep Vinaya rules including lesser and minor rules of the training as during the lifetime of Buddha is the Sthaviras and the monks who were to try to relax a certain Vinaya rules, especially lesser and minor rules of the training is the Mahasanghika. According to Theravada pali text, Venerable Yasa, Venerable Sabbakami, Venerable Revata and Venerable Sumana presided over the council and it was celebrated with seven hundred Arahats.
The Cause of the Council
When Venerable Yasa visited Vesali, he saw that there were a lot of local monks named Vajjiputtakas living in Vesali who began to practice and follow the ten point unlawful Vinaya rules that had been laid down by the Buddha. One of the most obvious unlawful rules was that they were asking the money (gold and silver) in a great silver bowl with full water for robs of Sangha Community on full moon day while he told them that its behaviors were not allowable to Buddha. There were ten point unlawful Vinaya rules as the follow:
1. Singilonakappa, or the practice of carrying salt in a horn,
2. Dvangulakappa, or the practice of taking meals when the shadow is over two fingers broad,
3. Gamantarakappa, or the practice of going to another village and taking a second meal on the same day,
4. Avasakappa, or the observance of the Uposatha ceremonies in various place in the same parish,
5. Anumatikappa, or the obtaining of sanction for a deed after it is done,
6. Acinnakappa, or using customary practices of precedents,
7. Amathitakappa, or the drinking of buttermilk after meal,
8. Jalogim-patum or the drinking of toddy,
9. Adasakam-nisidanam, or using a rug which has no fringe,
10. Jataruparajatam, or the acceptance of gold and silver which is forbidden by rule 18 of the Nissaggiya pacittiya.
The Venerable Yasa openly declared these practices to be unlawful rules for order but on the contrary, Vijji monks pronounced the penalty of Patisaraniya-kamma upon him and later the punishment of Ukkhepainaya-kamma upon him, which meant the expulsion from the Brotherhood. After having been the sentence of excommunication from Vesali local member of monks, he went to Kausambi and sent messages to the members of Order in the Western and Southern countries respectively, inviting them to assemble and examine the rules that were practiced by Vijji monks, and to ensure the preservation of the Vinaya Rules. To settle these matters, a committee consisting of four monks from the East and four monks from the West appointed. The council, however, was presided over mainly by Venerable Yasa, Venerable Sabbakami, Venerable Revata and Venerable Sumana together with the seven hundred Arahats while the king Kalasoka of Vesali and the people gave the necessary supports to this council and it lasted eight months. The Dipavamsa mentioned that, on the other hand, the bhikkus of Vesali held another Council which was attended by ten thousand monks and it was called the Great Council, Mahasanghiti (Majority). Therefore, all scholars agree that the Second Buddhist Council was a historical event.

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Introduction
The Teachings and Philosophy delivered by Buddha in 45 years of his lifetime for the benefiting of all living beings are called the Buddhism or Gems for those who believe in it respectfully and then the person who takes refuge in the Buddha, in the Dhamma and in the Sangha is made name of Buddhist. With this tradition concept Buddhists maintained Buddha’s teachings and protected it against from generation to generation. If we look back the background of Buddhist history, we can see the events that the devotees in Buddhism had protected Buddha’s teachings against dangers, unlawful modification, the rise of different sects and wrong views, which could arise and mix in Buddha’s teachings.
In Mahaparinibbana Sutta, which is the last words of the Buddha, the Buddha told his last words to Venerable Ananda that the discourses and the disciplines he have taught and laid down to all monks and followers, will be the teacher when he was gone. It is a very clear note that the Buddha will remain alive so long as the discourses and the disciplines are in existence. Of course, the survival of the teachings of the Buddha depends on the existence of these discourses and disciplines. On the other hand, if they disappear, the Buddha and his Teachings will also disappear. So in this case the Buddhist Councils play an important role to survive the Buddhism up to now and in this report and essay, I intend to mention how, why the Buddhist Councils are significant in Buddhist History to keep Buddha’s teachings on till present day according to the content’s titles.

The First Buddhist Council
In a short time after passing away of the Buddha the first Buddhist Council was held in Sattapani Cave Pavilion at Vebhara Mountain near the city of Rajagaja according to Theravada pali canon tradition. The detailed accounts of this council can be found in the Paccasatikkhanda section of Cullavagga of canonical Vinaya Pitaka.[1] The most venerable Mahakassapa, the questioner of Dhamma and Vinaya, presided over this council with Venerable U Pali who answered about Vinaya and Venerable Ananda who answered about Dhamma, including another 497 Arahans. While this council was celebrated at Rajagha with five hundred monks who had been selected by Sangha Community, one of the elder monks named Venerable Purana had no desire to participate in this occasion and he had just told “I have a lot of knowledge about Dhamma and Vinaya which are learnt in the lifetime of Buddha and I’ll carry on by myself that as I learn and know.” It was a surprising occurrence at the time of first Buddhist Council.
The cause of the Council
According to Theravada pali text, one day while the most venerable Mahakassapa was on his journey from Pava to Kusinara with five hundred monks, a certain Aijivaka ascetic came from Kusinara by taking the bad news the Buddha passed away seven days ago and he let venerable Mahakassapa and other his followers know about that news. On hearing that bad news, there are different effects among members of order. Some of them cried out deeply in sobs and grief and some fell down in sudden with deep lamentations but surprisingly one of them named Subbadda, who had become a monk in his old age, was overjoyed hearing that news. He made the following remarks in assembly: “enough, your reverences, don’t grieve, don’t lament, we’re well rid of this great recluse. We were worried when he said; this is allowable to you, this is not allowable to you. But now we will able to do as we like and we won’t do what we don’t like.”[2] It was the cause or reason why Venerable Mahakasspa decided to hold the first Buddhist Council when he heard the insulting words and disparagement to the Buddha’s teachings on the seventh days after demise of the Buddha.
The purpose of the council
On hearing the remarks to the Buddha from Subbhadda, the Most Venerable Mahakassapa including other monks shocked a while and Venerable Mahakassapa decided that we had to hold the Sangha Council to collect to maintain the Buddha’s teachings and to protect the teachings of Buddha from obstacles endangering the Buddha’s teaching with the following remarks: “ Come, let us, your reverences, chant Dhamma and Discipline before what is not Dhamma shines out, before what is not Discipline shines out, before those who speak what is not Dhamma become strong and those who speak what is not Discipline become strong, before those who speak Dhamma become feeble and those who speak Discipline become feeble.”[3] For this purpose of maintaining Buddha’s Teachings, Venerable Mahakassapa urged strongly the Order that we would chant and recite Dhamma and Discipline by collecting the teachings with neat way.

The beginning time and the lasting time of the Council
Precisely in three months after Buddha passed away, Venerable Mahakassapa who the most eldest and most venerable in Sangha community decided to hold the council with five hundred Arahans including Venerable U Pali, the expert in Vinaya, and Venerable Ananda, the expert in Dhamma, at Sattapani Cave near Vebbara mountain of Rajagaha city. On hearing the insulting words to Buddha’s teachings from Subbadda, Venerable Mahakassapa urged to Order to chant Dhamma and Vinaya to survive Buddha’s teachings and he asked the Order to agree that the others had not stayed at Rajagaha during rains but the participationers who had selected for Council. This council lasted seventh months to complete it; in the first month that calculated from three months after the demise of the Buddha at Kusinara, the elder monks in Community made repairs to the broken and dilapidated parts of monasteries at Rajagaha and in middle month Sangha Community assembled to discuss how to chant and recite Dhamma and Vinaya. From middle month of Sangha meeting the Council lasted seventh months to finish it.

The Strategy of the Council
Regarding the strategies of the Council there are a lot of comments to Venerable Ananda from Order. In fact, Buddha talked to Venerable Ananda at last time in Mahaparinibbana Sutta before he won’t pass away; “ Ananda, you’re clear on what I taught and you have something sceptical on my teachings taught during 45 years of my lifetime, if so, ask me right now and I’ll clear and remove your sceptic”. But Venerable Ananda didn’t say to Buddha anything and then again Buddha asked Venerable Ananda “Ananda, if Sangha Order abolishes the lesser and minor rules of training when I would pass away, I would let Order abolish and repair the lesser and minor rules of training in Vinaya. But above the same time Venerable Ananda didn’t ask the Buddha which was lesser and minor rules of training in Discipline. In this case, it became argument among Order when they assembled to celebrate the Council. Of them, some said that the lesser and minor rules of training mean the rest rules except for the four offences involving defeat and some said that it means the rest rules except for the four offences involving defeat and for the thirteen offences entailing a formal meeting of Order and so on. Eventually Venerable Mahakassapa made decision to chant and recite Dhamma and Vinaya strictly in according with the original text without any changing, addition and modification. Because he said that, if we abolish the lesser and minor rules of training and chant Dhamma and Vinaya with some changing, addition and modification, the outsiders was going to jeer and censure that the disciples of Buddha followed and practiced the rules during His lifetime that had laid down by Buddha and now they don’t train themselves in rules of training at the time after His cremation.
He told that the Order was not laying down what had not been laid down, nor it would abolish what had been laid down. We should proceed in conformity with it and according to the rules of training that had been laid down. In this way the first Buddhist Council was celebrated in according with original text without any changing, addition and modification in Dhamma and Vinaya. In this council some scholars say that there are not Abhidhamma pitaka but some say that the Abhidhamma Pitaka was including Dhamma.

The Supporter of the Council
When Sangha Order, especially Venerable Mahakassapa, made determination to hold Buddhist Council to protect from obstacles endangering of the Buddha’s teachings, there arose the questions among Order that it was where to choose to celebrate the Council and then they determined to choose Rajagaha, the capital city of Magadha Empire, where was the greatest Empire in India at that time. King Ajatasattu, the Emperor of Magadha, took refuge in Buddha, Dhamma and Sangha and believed in them with firm confidence and it was said that King Ajatasattu was the greatest one among the persons who has believed most in Buddha, Dhamma and Sangha with firm conviction and then he was the one who has achieved the firm word from Buddha that he would be a Vacceka Buddha in the future, the one who can attain the enlightenment by himself but has no idea to preach the Dhamma to others. So King Ajatasattu supported the needs for Council by making repairs the broken and dilapidated monasteries where would be stayed for participationers who had been selected to the Council. Especially King Ajatasattu built the Great Sattpani Cave at Vebbara Mountain near the city of Rajagaha that was the main building for celebration of Council and he could make the great history in Buddhist Chronicle with great supports for successful completion of first Buddhist Council.
[1] Paccasatikkhanda, Cullavagga, Vinaya Pitaka P 393
[2] Paccasatikkhanda, Cullavagga, Vinaya Pitaka P 394
[3] Paccasatikkhanda, Cullavagga, Vinaya Pitaka P 394
ဘာသာေရး

First Buddhist Council

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Introduction
The Teachings and Philosophy delivered by Buddha in 45 years of his lifetime for the benefiting of all living beings are called the Buddhism or Gems for those who believe in it respectfully and then the person who takes refuge in the Buddha, in the Dhamma and in the Sangha is made name of Buddhist. With this tradition concept Buddhists maintained Buddha’s teachings and protected it against from generation to generation. If we look back the background of Buddhist history, we can see the events that the devotees in Buddhism had protected Buddha’s teachings against dangers, unlawful modification, the rise of different sects and wrong views, which could arise and mix in Buddha’s teachings.
In Mahaparinibbana Sutta, which is the last words of the Buddha, the Buddha told his last words to Venerable Ananda that the discourses and the disciplines he have taught and laid down to all monks and followers, will be the teacher when he was gone. It is a very clear note that the Buddha will remain alive so long as the discourses and the disciplines are in existence. Of course, the survival of the teachings of the Buddha depends on the existence of these discourses and disciplines. On the other hand, if they disappear, the Buddha and his Teachings will also disappear. So in this case the Buddhist Councils play an important role to survive the Buddhism up to now and in this report and essay, I intend to mention how, why the Buddhist Councils are significant in Buddhist History to keep Buddha’s teachings on till present day according to the content’s titles.

The First Buddhist Council
In a short time after passing away of the Buddha the first Buddhist Council was held in Sattapani Cave Pavilion at Vebhara Mountain near the city of Rajagaja according to Theravada pali canon tradition. The detailed accounts of this council can be found in the Paccasatikkhanda section of Cullavagga of canonical Vinaya Pitaka.[1] The most venerable Mahakassapa, the questioner of Dhamma and Vinaya, presided over this council with Venerable U Pali who answered about Vinaya and Venerable Ananda who answered about Dhamma, including another 497 Arahans. While this council was celebrated at Rajagha with five hundred monks who had been selected by Sangha Community, one of the elder monks named Venerable Purana had no desire to participate in this occasion and he had just told “I have a lot of knowledge about Dhamma and Vinaya which are learnt in the lifetime of Buddha and I’ll carry on by myself that as I learn and know.” It was a surprising occurrence at the time of first Buddhist Council.
The cause of the Council
According to Theravada pali text, one day while the most venerable Mahakassapa was on his journey from Pava to Kusinara with five hundred monks, a certain Aijivaka ascetic came from Kusinara by taking the bad news the Buddha passed away seven days ago and he let venerable Mahakassapa and other his followers know about that news. On hearing that bad news, there are different effects among members of order. Some of them cried out deeply in sobs and grief and some fell down in sudden with deep lamentations but surprisingly one of them named Subbadda, who had become a monk in his old age, was overjoyed hearing that news. He made the following remarks in assembly: “enough, your reverences, don’t grieve, don’t lament, we’re well rid of this great recluse. We were worried when he said; this is allowable to you, this is not allowable to you. But now we will able to do as we like and we won’t do what we don’t like.”[2] It was the cause or reason why Venerable Mahakasspa decided to hold the first Buddhist Council when he heard the insulting words and disparagement to the Buddha’s teachings on the seventh days after demise of the Buddha.
The purpose of the council
On hearing the remarks to the Buddha from Subbhadda, the Most Venerable Mahakassapa including other monks shocked a while and Venerable Mahakassapa decided that we had to hold the Sangha Council to collect to maintain the Buddha’s teachings and to protect the teachings of Buddha from obstacles endangering the Buddha’s teaching with the following remarks: “ Come, let us, your reverences, chant Dhamma and Discipline before what is not Dhamma shines out, before what is not Discipline shines out, before those who speak what is not Dhamma become strong and those who speak what is not Discipline become strong, before those who speak Dhamma become feeble and those who speak Discipline become feeble.”[3] For this purpose of maintaining Buddha’s Teachings, Venerable Mahakassapa urged strongly the Order that we would chant and recite Dhamma and Discipline by collecting the teachings with neat way.

The beginning time and the lasting time of the Council
Precisely in three months after Buddha passed away, Venerable Mahakassapa who the most eldest and most venerable in Sangha community decided to hold the council with five hundred Arahans including Venerable U Pali, the expert in Vinaya, and Venerable Ananda, the expert in Dhamma, at Sattapani Cave near Vebbara mountain of Rajagaha city. On hearing the insulting words to Buddha’s teachings from Subbadda, Venerable Mahakassapa urged to Order to chant Dhamma and Vinaya to survive Buddha’s teachings and he asked the Order to agree that the others had not stayed at Rajagaha during rains but the participationers who had selected for Council. This council lasted seventh months to complete it; in the first month that calculated from three months after the demise of the Buddha at Kusinara, the elder monks in Community made repairs to the broken and dilapidated parts of monasteries at Rajagaha and in middle month Sangha Community assembled to discuss how to chant and recite Dhamma and Vinaya. From middle month of Sangha meeting the Council lasted seventh months to finish it.

The Strategy of the Council
Regarding the strategies of the Council there are a lot of comments to Venerable Ananda from Order. In fact, Buddha talked to Venerable Ananda at last time in Mahaparinibbana Sutta before he won’t pass away; “ Ananda, you’re clear on what I taught and you have something sceptical on my teachings taught during 45 years of my lifetime, if so, ask me right now and I’ll clear and remove your sceptic”. But Venerable Ananda didn’t say to Buddha anything and then again Buddha asked Venerable Ananda “Ananda, if Sangha Order abolishes the lesser and minor rules of training when I would pass away, I would let Order abolish and repair the lesser and minor rules of training in Vinaya. But above the same time Venerable Ananda didn’t ask the Buddha which was lesser and minor rules of training in Discipline. In this case, it became argument among Order when they assembled to celebrate the Council. Of them, some said that the lesser and minor rules of training mean the rest rules except for the four offences involving defeat and some said that it means the rest rules except for the four offences involving defeat and for the thirteen offences entailing a formal meeting of Order and so on. Eventually Venerable Mahakassapa made decision to chant and recite Dhamma and Vinaya strictly in according with the original text without any changing, addition and modification. Because he said that, if we abolish the lesser and minor rules of training and chant Dhamma and Vinaya with some changing, addition and modification, the outsiders was going to jeer and censure that the disciples of Buddha followed and practiced the rules during His lifetime that had laid down by Buddha and now they don’t train themselves in rules of training at the time after His cremation.
He told that the Order was not laying down what had not been laid down, nor it would abolish what had been laid down. We should proceed in conformity with it and according to the rules of training that had been laid down. In this way the first Buddhist Council was celebrated in according with original text without any changing, addition and modification in Dhamma and Vinaya. In this council some scholars say that there are not Abhidhamma pitaka but some say that the Abhidhamma Pitaka was including Dhamma.

The Supporter of the Council
When Sangha Order, especially Venerable Mahakassapa, made determination to hold Buddhist Council to protect from obstacles endangering of the Buddha’s teachings, there arose the questions among Order that it was where to choose to celebrate the Council and then they determined to choose Rajagaha, the capital city of Magadha Empire, where was the greatest Empire in India at that time. King Ajatasattu, the Emperor of Magadha, took refuge in Buddha, Dhamma and Sangha and believed in them with firm confidence and it was said that King Ajatasattu was the greatest one among the persons who has believed most in Buddha, Dhamma and Sangha with firm conviction and then he was the one who has achieved the firm word from Buddha that he would be a Vacceka Buddha in the future, the one who can attain the enlightenment by himself but has no idea to preach the Dhamma to others. So King Ajatasattu supported the needs for Council by making repairs the broken and dilapidated monasteries where would be stayed for participationers who had been selected to the Council. Especially King Ajatasattu built the Great Sattpani Cave at Vebbara Mountain near the city of Rajagaha that was the main building for celebration of Council and he could make the great history in Buddhist Chronicle with great supports for successful completion of first Buddhist Council.
[1] Paccasatikkhanda, Cullavagga, Vinaya Pitaka P 393
[2] Paccasatikkhanda, Cullavagga, Vinaya Pitaka P 394
[3] Paccasatikkhanda, Cullavagga, Vinaya Pitaka P 394

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“ပါရမီေျမာက္ေသာ အလုပ္၌ျဖစ္ေစ၊ ပါရမီမေျမာက္ေသာ အလုပ္၌ျဖစ္ေစမည္သည္႔အလုပ္၌ျဖစ္ျဖစ္ အသိဥာဏ္သည္ ဦးေဆာင္မႈက႑မွပါ၀င္ရသည္ခ်ည္းျဖစ္၏။ အသိဥာဏ္ဟူသည္ ပညာအမည္ျဖစ္၏။ ထုိ႔ေၾကာင္႔ပညာသည္ အေရးၾကီး၏။” (ဆရာၾကီး ဦးေရႊေအာင္)
ယေန႔ကာလ ျမန္မာနုိင္ငံ ေနရာေဒသအသီးသီးတြင္ လူငယ္မ်ားပညာမသင္ယူနုိင္ၾကေတာ႔ေပ။ အေၾကာင္းက မိသားစု စား၀တ္ေနေရး မဖုံလုံေသာေၾကာင္႔တည္း။ အူမေတာင္႔မွ သီလေစာင္႔နိုင္သည္ဟူေသာ စကားအရ မိသားစုအတြင္း စား၀တ္ေနေရးမျပည္႔စုံလွ်င္ ပညာေရးဟူသည္ ထုိမိသားစုအတြက္ စဥ္းစားဖုိ႔အခ်ိန္မရွိေပ။ မ်ဳိးဆက္သစ္လူငယ္မ်ား ပညာေရးက႑အားနည္းလာသည္နွင္႔အမွ် ၄င္းတုိင္းျပည္၊၄င္းလူမ်ဳိးသည္လည္း အဘက္ဘက္တြင္နိမ္႔က်လာသည္။ ေဒသတြင္းဖြံ႔ျဖဳိးတုိးတက္မႈ၊ ေဒသတြင္းလူငယ္မ်ားကုိယ္က်င္႔စာရိတၱ ေကာင္းမြန္ျပီး ရပ္ရြာေအးခ်မ္းတည္ျငိမ္မႈ စသည္မ်ားကုိ အသိဥာဏ္အမည္ရေသာ ပညာျဖင္႔သာ အေျခခံ အုတ္ျမစ္ခ်ကာ တည္ေဆာက္နုိင္ေပသည္။ လူတစ္ခ်ဳိ႔ကေျပာၾကသည္။ ပညာဟူသည္ စာသင္ေက်ာင္း၊စာသင္ ခန္းမ်ားတြင္ ျပဌာန္းစာအုပ္မ်ားကုိင္လွ်က္ ဆရာ၊ဆရာမမ်ားကပုိ႔ခ်သင္ၾကားေပးေသာ သင္ခန္းစာမ်ားကုိက်က္ မွတ္ေနျခင္းကုိသာ ဆုိလုိသည္မဟုတ္ပါ။ မိမိကုိယ္တုိင္ေလ႔လာစူးစမ္းလုိစိတ္မွအစျပဳ၍ တကယ္လက္ေတြ႔ဘ၀ ကရရွိလာေသာ အေတြ႔အၾကံဳမ်ားအေပၚအေျခခံကာ ကုိယ္တုိင္ေလ႔လာစူးစမ္းျခင္းသည္လည္း ပညာျဖစ္သည္ ဟုဆုိတတ္ၾကသည္။ ထုိစကားသည္မွန္ပါ၏။ သုိ႔ေသာ္လည္းအသိပညာနည္းပါး၍ အေပ်ာ္အပါးကုိသာမက္ေမာ ေသာအခ်ိန္၊ အရြယ္မေရာက္ေသးသည္႔ကေလးဘ၀တြင္ ကုိယ္တုိင္ေလ႔လာစူးစမ္းလုိျခင္းဟူသည္ လူၾကီး မ်ား၏ျပဳစုပ်ဳိးေထာင္မႈ၊ စာသင္ေက်ာင္းမ်ားတြင္ ဆရာ၊ဆရာမမ်ား၏စနစ္တက်ေလ႔က်င္႔ေပးမႈမွ ျဖစ္ေပၚလာ ေသာအသိဥာဏ္မ်ဳိးျဖစ္ေပသည္။ ပင္ကုိဗီဇ(၀ါ)ပဋိသေႏၶစိတ္ကျဖစ္ေပၚလာေသာစိတ္ဓာတ္မ်ဳိး (၀ါ)အသိဥာဏ္ မ်ဳိးကားမဟုတ္ေပ။
ေဆာင္းပါး

အသိဥာဏ္ကုိ မ်ဳိးေစ႔ခ်ျခင္း

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“ပါရမီေျမာက္ေသာ အလုပ္၌ျဖစ္ေစ၊ ပါရမီမေျမာက္ေသာ အလုပ္၌ျဖစ္ေစမည္သည္႔အလုပ္၌ျဖစ္ျဖစ္ အသိဥာဏ္သည္ ဦးေဆာင္မႈက႑မွပါ၀င္ရသည္ခ်ည္းျဖစ္၏။ အသိဥာဏ္ဟူသည္ ပညာအမည္ျဖစ္၏။ ထုိ႔ေၾကာင္႔ပညာသည္ အေရးၾကီး၏။” (ဆရာၾကီး ဦးေရႊေအာင္)
ယေန႔ကာလ ျမန္မာနုိင္ငံ ေနရာေဒသအသီးသီးတြင္ လူငယ္မ်ားပညာမသင္ယူနုိင္ၾကေတာ႔ေပ။ အေၾကာင္းက မိသားစု စား၀တ္ေနေရး မဖုံလုံေသာေၾကာင္႔တည္း။ အူမေတာင္႔မွ သီလေစာင္႔နိုင္သည္ဟူေသာ စကားအရ မိသားစုအတြင္း စား၀တ္ေနေရးမျပည္႔စုံလွ်င္ ပညာေရးဟူသည္ ထုိမိသားစုအတြက္ စဥ္းစားဖုိ႔အခ်ိန္မရွိေပ။ မ်ဳိးဆက္သစ္လူငယ္မ်ား ပညာေရးက႑အားနည္းလာသည္နွင္႔အမွ် ၄င္းတုိင္းျပည္၊၄င္းလူမ်ဳိးသည္လည္း အဘက္ဘက္တြင္နိမ္႔က်လာသည္။ ေဒသတြင္းဖြံ႔ျဖဳိးတုိးတက္မႈ၊ ေဒသတြင္းလူငယ္မ်ားကုိယ္က်င္႔စာရိတၱ ေကာင္းမြန္ျပီး ရပ္ရြာေအးခ်မ္းတည္ျငိမ္မႈ စသည္မ်ားကုိ အသိဥာဏ္အမည္ရေသာ ပညာျဖင္႔သာ အေျခခံ အုတ္ျမစ္ခ်ကာ တည္ေဆာက္နုိင္ေပသည္။ လူတစ္ခ်ဳိ႔ကေျပာၾကသည္။ ပညာဟူသည္ စာသင္ေက်ာင္း၊စာသင္ ခန္းမ်ားတြင္ ျပဌာန္းစာအုပ္မ်ားကုိင္လွ်က္ ဆရာ၊ဆရာမမ်ားကပုိ႔ခ်သင္ၾကားေပးေသာ သင္ခန္းစာမ်ားကုိက်က္ မွတ္ေနျခင္းကုိသာ ဆုိလုိသည္မဟုတ္ပါ။ မိမိကုိယ္တုိင္ေလ႔လာစူးစမ္းလုိစိတ္မွအစျပဳ၍ တကယ္လက္ေတြ႔ဘ၀ ကရရွိလာေသာ အေတြ႔အၾကံဳမ်ားအေပၚအေျခခံကာ ကုိယ္တုိင္ေလ႔လာစူးစမ္းျခင္းသည္လည္း ပညာျဖစ္သည္ ဟုဆုိတတ္ၾကသည္။ ထုိစကားသည္မွန္ပါ၏။ သုိ႔ေသာ္လည္းအသိပညာနည္းပါး၍ အေပ်ာ္အပါးကုိသာမက္ေမာ ေသာအခ်ိန္၊ အရြယ္မေရာက္ေသးသည္႔ကေလးဘ၀တြင္ ကုိယ္တုိင္ေလ႔လာစူးစမ္းလုိျခင္းဟူသည္ လူၾကီး မ်ား၏ျပဳစုပ်ဳိးေထာင္မႈ၊ စာသင္ေက်ာင္းမ်ားတြင္ ဆရာ၊ဆရာမမ်ား၏စနစ္တက်ေလ႔က်င္႔ေပးမႈမွ ျဖစ္ေပၚလာ ေသာအသိဥာဏ္မ်ဳိးျဖစ္ေပသည္။ ပင္ကုိဗီဇ(၀ါ)ပဋိသေႏၶစိတ္ကျဖစ္ေပၚလာေသာစိတ္ဓာတ္မ်ဳိး (၀ါ)အသိဥာဏ္ မ်ဳိးကားမဟုတ္ေပ။

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Thursday, August 4, 2011

21/8/2011 တနဂၤေႏြေန႔တြင္ က်င္းပျပဳလုပ္မည့္ASMA ပညာဒါနစသင္ခန္းနွစ္ပတ္လည္နွင္႔ သင္တန္းေက်ာင္းသားမ်ားစုံညီပြဲအခမ္းအနားတြင္ ASMA၏ လုပ္ေဆာင္မ်ားနွင့္ပတ္သတ္၍ လက္ကမ္းစာေစာင္တစ္ခုျပဳရန္အတြက္ ASMA၏ရည္ရြယ္ခ်က္၊ဦးတည္ခ်က္မ်ားနွင္႔အညီ
ASMA၏လုပ္ေဆာင္ခဲ့၊လုပ္ေဆာင္ျပီး၊ လက္ရွိလုပ္ေဆာင္ေနေသာ လုပ္ေဆာင္ခ်က္မ်ားကုိ ထင္ဟပ္ေစနုိင္ေသာ ASMA၏အျမဲတမ္း ေဆာင္ပုဒ္၊လကၤာတပုဒ္လုိအပ္ေနပါသည္။
အဖြဲ႔၀င္သံဃာေတာ္မ်ားအေနျဖင့္ မိမိတုိ႔ယုံၾကည္သည္႔
အားေလ်ာ္စြာ အထက္ပါေဖာ္ျပထားေသာ အခ်က္အလက္မ်ား
ကုိပါ၀င္ေစလွ်က္ ေဆာင္ပုဒ္၊ကဗ်ာမ်ားကုိေရးသား၍ ျပန္ၾကားေရးေမးလ္သုိ႔
ပုိ႔ေပးၾကရန္ အသိေပးပန္ၾကားအပ္ပါသည္။
ေရြးခ်ယ္ခံရေသာ ကဗ်ာပုိင္ရွင္ကုိ ဂုဏ္ျပဳေသာအားျဖင့္
ဆုေတာ္ေငြ (၅၀၀)ဘတ္ ဆုခ်ီျမွင့္မည္ျဖစ္ပါသည္။ ကဗ်ာ၊ေဆာင္ပုဒ္မ်ားကုိ
15/82011 တနလၤာေန႔ ေနာက္ဆုံးထား၍ ပုိ႔ေပးၾကရန္နွင့္ ထုိေန႔ထက္ေနာက္
မွပုိ႔ေပးလာေသာ ကဗ်ာ၊ေဆာင္ပုဒ္မ်ားကုိ လက္ခံမည္မဟုတ္ေၾကာင့္လည္း
အသိေပးအပ္ပါသည္။

ကဗ်ာအမ်ဳိးအစားမွာ "ေလးလုံးဖြဲ႔ ကဗ်ာမ်ဳိးျဖစ္ျပီး၊ အတုိးဆုံးစာေၾကာင္းေရ
ေလးေၾကာင္း၊ အရွည္ဆုံး စာေၾကာင္းေရ ရွစ္ေၾကာင္းျဖစ္ရပါမည္။
(မွတ္ခ်က္။ ASMA ၏ရည္ရြယ္ခ်က္နွင့္ဦးတည္ခ်က္မ်ားကုိမရွင္းလင္းပါက ASMA၏စည္းကမ္းမ်ား
နွင္႔ဥေပေဒမ်ားကုိ ဖတ္ရႈၾကပါရန္လည္း အၾကံျပဳတုိက္တြန္းအပ္ပါသည္)
သတင္း

ASMA ပညာဒါနစာသင္ခန္း နွစ္ပတ္လည္ လက္ကမ္း စာေစာင္အတြက္ ကဗ်ာ၊ ေဆာင္ပုဒ္မ်ား ဖိတ္ေခၚ

Posted by A.S.M.A - ျပန္ၾကားေရးတာဝန္ခံ  |  No comments

21/8/2011 တနဂၤေႏြေန႔တြင္ က်င္းပျပဳလုပ္မည့္ASMA ပညာဒါနစသင္ခန္းနွစ္ပတ္လည္နွင္႔ သင္တန္းေက်ာင္းသားမ်ားစုံညီပြဲအခမ္းအနားတြင္ ASMA၏ လုပ္ေဆာင္မ်ားနွင့္ပတ္သတ္၍ လက္ကမ္းစာေစာင္တစ္ခုျပဳရန္အတြက္ ASMA၏ရည္ရြယ္ခ်က္၊ဦးတည္ခ်က္မ်ားနွင္႔အညီ
ASMA၏လုပ္ေဆာင္ခဲ့၊လုပ္ေဆာင္ျပီး၊ လက္ရွိလုပ္ေဆာင္ေနေသာ လုပ္ေဆာင္ခ်က္မ်ားကုိ ထင္ဟပ္ေစနုိင္ေသာ ASMA၏အျမဲတမ္း ေဆာင္ပုဒ္၊လကၤာတပုဒ္လုိအပ္ေနပါသည္။
အဖြဲ႔၀င္သံဃာေတာ္မ်ားအေနျဖင့္ မိမိတုိ႔ယုံၾကည္သည္႔
အားေလ်ာ္စြာ အထက္ပါေဖာ္ျပထားေသာ အခ်က္အလက္မ်ား
ကုိပါ၀င္ေစလွ်က္ ေဆာင္ပုဒ္၊ကဗ်ာမ်ားကုိေရးသား၍ ျပန္ၾကားေရးေမးလ္သုိ႔
ပုိ႔ေပးၾကရန္ အသိေပးပန္ၾကားအပ္ပါသည္။
ေရြးခ်ယ္ခံရေသာ ကဗ်ာပုိင္ရွင္ကုိ ဂုဏ္ျပဳေသာအားျဖင့္
ဆုေတာ္ေငြ (၅၀၀)ဘတ္ ဆုခ်ီျမွင့္မည္ျဖစ္ပါသည္။ ကဗ်ာ၊ေဆာင္ပုဒ္မ်ားကုိ
15/82011 တနလၤာေန႔ ေနာက္ဆုံးထား၍ ပုိ႔ေပးၾကရန္နွင့္ ထုိေန႔ထက္ေနာက္
မွပုိ႔ေပးလာေသာ ကဗ်ာ၊ေဆာင္ပုဒ္မ်ားကုိ လက္ခံမည္မဟုတ္ေၾကာင့္လည္း
အသိေပးအပ္ပါသည္။

ကဗ်ာအမ်ဳိးအစားမွာ "ေလးလုံးဖြဲ႔ ကဗ်ာမ်ဳိးျဖစ္ျပီး၊ အတုိးဆုံးစာေၾကာင္းေရ
ေလးေၾကာင္း၊ အရွည္ဆုံး စာေၾကာင္းေရ ရွစ္ေၾကာင္းျဖစ္ရပါမည္။
(မွတ္ခ်က္။ ASMA ၏ရည္ရြယ္ခ်က္နွင့္ဦးတည္ခ်က္မ်ားကုိမရွင္းလင္းပါက ASMA၏စည္းကမ္းမ်ား
နွင္႔ဥေပေဒမ်ားကုိ ဖတ္ရႈၾကပါရန္လည္း အၾကံျပဳတုိက္တြန္းအပ္ပါသည္)

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Wednesday, August 3, 2011

“အသိတရားသည္ လူတုိင္းအတြက္အေရးၾကီး၏။ ထုိအသိတရားတုိ႔တြင္ တုိင္းျပည္နွင္႔လူမ်ဳိးအက်ဳိးကုိ လုိလားမႈ အသိတရားသည္ လူသားျဖစ္စဥ္အတြက္ အလြန္အေရးၾကီး၏”
ေဒနိန္႔ကမၻာၾကီးသည္(Modern Usage)ေခတ္သစ္အသုံးစကားအရ (Globalization) ကမၻာၾကီးသည္ ကမၻာအရပ္ရပ္မွာ ျဖစ္ပ်က္နိန္ေရအျဖစ္အပ်က္တိ၊သတင္းအခ်က္အလက္တိကုိ အဆင္႔ျမင္႔ေရနည္း ပညာ(IT)တိအသုံးျပဳပနာ တစ္ခ်က္ေခ်အတြင္း သိနုိင္ျမင္နုိင္နားလည္နုိင္ေရ ကြန္ယက္စနစ္တိနန္႔ စုေပါင္းဖြဲ႔စည္းထားေရ နုိင္ငံတခု၊ကုမၼဏီတခုနွင္႔အလားသ႑ာန္တူပါသည္။ ဆုိလုိသည္မွာ ကမၻာၾကီး သည္ ကၽြန္ေတာ္ရုိ႔ထင္ထားစြာထက္ မယုံၾကည္နုိင္ေလာက္ေအာင္ တုိးတက္ေျပာင္းလဲလွ်က္ရွိသည္။ ကၽြန္ေတာ္ရုိ႔ နိန္ထုိင္ေရ (Developing Countries) ဖြ႔ံျဖဳိးတုိးတက္ေနဆဲနုိင္ငံတိ ပတ္၀န္က်င္မွာ ေတာင္ တခါတခါ ကမၻာၾကီး၏တုိးတက္ေျပာင္းလဲလာမႈတိကုိ အံ့ၾသမင္သက္မိရေရဆုိေက အေဂါင္႔ ေဂါင္႔တုိးတက္နိန္ေရ (Developed Countries) ဖြ႔ံျဖဳိးတုိးတက္ျပီးနုိင္ငံတိပတ္၀န္က်င္မွာ ကမၻာၾကီး၏ တုိးတက္ေျပာင္းလဲမႈတိသည္ ကၽြန္ေတာ္ရုိ႔အတြက္ အိပ္မက္ထဲမွာျမင္နိန္ရစြာလား၊ မ်က္လွည္႔ျပနိန္စြာ လား ထင္မွတ္ရေအာင္ ၾကီးက်ယ္မည္ထင္ပါသည္။ ထုိကဲ့သုိ႔ ကမၻာၾကီးသည္ မယုံၾကည္နုိင္ေလာက္ ေအာင္တုိးတက္ေျပာင္းလဲလာသည္နွင္႔အမွ်အျခားတစ္ဘက္မွာလည္း ဆုတ္ယုတ္ပ်က္စီးမႈတိက တား ဆီးလို႔မရေအာင္ ေၾကာက္စရာေကာင္းနိန္ပါသည္။ ထုိအထဲတြင္ “ဘာသာစကား” ဆုတ္ယုတ္ေပ်ာက္ ကြယ္လာမႈတိသည္ မဖြံ႔ျဖဳိးမတုိးသိမ့္ေရလူမ်ဳိးအတြက္ (Genocide) လူမ်ဳိးျပဳန္းသတ္ျဖတ္ျခင္းခံနိန္ရ ေရအလား ကေကာင္းေၾကာက္စရာေကာင္းေရ အႏၱရာယ္တစ္ခုျဖစ္ပါသည္။
လူမ်ဳိးတမ်ဳိး၏ဘာသာစကားတခုသီဆုံးေပ်ာက္ကြယ္လားေက ယင္းေနာက္ကြယ္မွာ ယင္းလူမ်ဳိးတိနန္႔ ပတ္သတ္ေတ ခ်စ္စရာေကာင္းျပီး တန္ဖုိးျဖတ္မရနုိင္ေရ ဓေလ့ရုိးရာယဥ္ေက်းမွဳအမြီအနွစ္တိ၊ ေခတ္ အဆက္ဆက္ မ်ဳိးဆက္တိအမ်ားၾကီးရင္းပနာ လက္ဆင့္ကမ္းထိန္းသိမ္းလာေရ သမုိင္းရာဇ၀င္၊ အမ်ဳိး
ေဆာင္းပါး

သမုိင္းပီးတာ၀န္ဟူသည္

Posted by အသွ်င္ေရ၀တ  |  No comments

“အသိတရားသည္ လူတုိင္းအတြက္အေရးၾကီး၏။ ထုိအသိတရားတုိ႔တြင္ တုိင္းျပည္နွင္႔လူမ်ဳိးအက်ဳိးကုိ လုိလားမႈ အသိတရားသည္ လူသားျဖစ္စဥ္အတြက္ အလြန္အေရးၾကီး၏”
ေဒနိန္႔ကမၻာၾကီးသည္(Modern Usage)ေခတ္သစ္အသုံးစကားအရ (Globalization) ကမၻာၾကီးသည္ ကမၻာအရပ္ရပ္မွာ ျဖစ္ပ်က္နိန္ေရအျဖစ္အပ်က္တိ၊သတင္းအခ်က္အလက္တိကုိ အဆင္႔ျမင္႔ေရနည္း ပညာ(IT)တိအသုံးျပဳပနာ တစ္ခ်က္ေခ်အတြင္း သိနုိင္ျမင္နုိင္နားလည္နုိင္ေရ ကြန္ယက္စနစ္တိနန္႔ စုေပါင္းဖြဲ႔စည္းထားေရ နုိင္ငံတခု၊ကုမၼဏီတခုနွင္႔အလားသ႑ာန္တူပါသည္။ ဆုိလုိသည္မွာ ကမၻာၾကီး သည္ ကၽြန္ေတာ္ရုိ႔ထင္ထားစြာထက္ မယုံၾကည္နုိင္ေလာက္ေအာင္ တုိးတက္ေျပာင္းလဲလွ်က္ရွိသည္။ ကၽြန္ေတာ္ရုိ႔ နိန္ထုိင္ေရ (Developing Countries) ဖြ႔ံျဖဳိးတုိးတက္ေနဆဲနုိင္ငံတိ ပတ္၀န္က်င္မွာ ေတာင္ တခါတခါ ကမၻာၾကီး၏တုိးတက္ေျပာင္းလဲလာမႈတိကုိ အံ့ၾသမင္သက္မိရေရဆုိေက အေဂါင္႔ ေဂါင္႔တုိးတက္နိန္ေရ (Developed Countries) ဖြ႔ံျဖဳိးတုိးတက္ျပီးနုိင္ငံတိပတ္၀န္က်င္မွာ ကမၻာၾကီး၏ တုိးတက္ေျပာင္းလဲမႈတိသည္ ကၽြန္ေတာ္ရုိ႔အတြက္ အိပ္မက္ထဲမွာျမင္နိန္ရစြာလား၊ မ်က္လွည္႔ျပနိန္စြာ လား ထင္မွတ္ရေအာင္ ၾကီးက်ယ္မည္ထင္ပါသည္။ ထုိကဲ့သုိ႔ ကမၻာၾကီးသည္ မယုံၾကည္နုိင္ေလာက္ ေအာင္တုိးတက္ေျပာင္းလဲလာသည္နွင္႔အမွ်အျခားတစ္ဘက္မွာလည္း ဆုတ္ယုတ္ပ်က္စီးမႈတိက တား ဆီးလို႔မရေအာင္ ေၾကာက္စရာေကာင္းနိန္ပါသည္။ ထုိအထဲတြင္ “ဘာသာစကား” ဆုတ္ယုတ္ေပ်ာက္ ကြယ္လာမႈတိသည္ မဖြံ႔ျဖဳိးမတုိးသိမ့္ေရလူမ်ဳိးအတြက္ (Genocide) လူမ်ဳိးျပဳန္းသတ္ျဖတ္ျခင္းခံနိန္ရ ေရအလား ကေကာင္းေၾကာက္စရာေကာင္းေရ အႏၱရာယ္တစ္ခုျဖစ္ပါသည္။
လူမ်ဳိးတမ်ဳိး၏ဘာသာစကားတခုသီဆုံးေပ်ာက္ကြယ္လားေက ယင္းေနာက္ကြယ္မွာ ယင္းလူမ်ဳိးတိနန္႔ ပတ္သတ္ေတ ခ်စ္စရာေကာင္းျပီး တန္ဖုိးျဖတ္မရနုိင္ေရ ဓေလ့ရုိးရာယဥ္ေက်းမွဳအမြီအနွစ္တိ၊ ေခတ္ အဆက္ဆက္ မ်ဳိးဆက္တိအမ်ားၾကီးရင္းပနာ လက္ဆင့္ကမ္းထိန္းသိမ္းလာေရ သမုိင္းရာဇ၀င္၊ အမ်ဳိး

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 ထုိင္းနုိင္ငံ၊ ဘန္ေကာက္ျမိဳ႔၊ စမဲဒမ္း၊ (၅) လမ္းတြင္ ဖြင္႔လွစ္ထားေသာ ASMA ပညာဒါနစာသင္ခန္းသည္
ယခုဆုိလွ်င္ တစ္နွစ္တိတိျပည့္ခဲ့ျပီျဖစ္သည္။ ဤတစ္နွစ္တာကာလအတြင္း၌ သင္တန္းတက္ေရာက္သူ ေက်ာင္းသားမ်ားစြာသည္လည္း ေပၚထြက္ခဲ့ျပီျဖစ္သည္။ ASMA ပညာဒါနစာသင္ခန္းအေနျဖင္႔ တက္
ေရာက္လာေသာေက်ာင္းသားမ်ားအားထိေရာက္ေသာပညာသင္စနစ္ျဖင့္ မသင္ၾကားနုိင္ေစကာမူ
ပညာဟူသည္ လူတုိင္းအတြက္ အေရးၾကီးေၾကာင္း၊ မိမိတုိ႔၏အားလပ္ေသာအခ်ိန္မ်ားကုိ မိမိဘ၀အတြက္
အေထာက္အကူျပဳနုိင္ေသာ ပညာရပ္တစ္ခုကုိေလ့လာလုိက္စားျခင္းျဖင့္ မိမိတုိ႔ဘ၀ကုိ လက္ရွိအေျခ
အေနထက္ တုိးတက္ေအာင္ေဆာင္ရြက္သင့္ေၾကာင့္ "ဘ၀အသိတရား" ကုိေပးအပ္နုိင္ခဲ့သည္မွာ
ျငင္းပယ္၍မရေပ။ ထုိသုိ႔ေပးအပ္နုိင္ခဲ့သည့္အတြက္ ASMA အဖြဲ႔နွင္႔ ASMAပညာဒါနစာသင္ခန္းကုိ
တာ၀န္ယူေဆာင္ရြက္ခဲ့ေသာ အဖြဲ႔၀င္သံဃာေတာ္မ်ား၊သင္တန္းျပဆရာ၊ဆရာမမ်ားကုိ အထူးေက်းဇူးတင္
ရွိပါေၾကာင္း ASMAအဖြဲ႔မွ အျမဲတမ္းမွတ္တင္ဂုဏ္ျပဳလွ်က္ရွိပါသည္။
၂၁-၈-၂၀၁၁ တနဂၤေႏြေန႔တြင္ ASMA ပညာဒါနစာသင္ခန္း နွစ္ပတ္လည္နွင္႔သင္တန္းေက်ာင္းသားမ်ား
စုံညီပြဲအခမ္းအနားကုိ စမဲဒမ္း (၅)၊ ASMA ပညာဒါနစာသင္ခန္းတြင္ နံနက္ ၉ နာရီမွ ညေန ၄ နာရီထိ  က်င္းပျပဳလုပ္မည္ျဖစ္ပါသည္။ ထုိ႔ေၾကာင္႔ အဖြဲ႔၀င္သံဃာေတာ္မ်ားနွင္႔သင္တန္းေက်ာင္းသားမ်ားကုိ ၀မ္းေျမာက္၀မ္းသာစြာ အသိေပးပန္ၾကားအပ္ပါသည္။

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သတင္း

ASMA ပညာဒါနစာသင္ခန္း နွစ္ပတ္လည္နွင့္ သင္တန္းေက်ာင္းသားမ်ားစုံညီပြဲ အခမ္းအနားက်င္းပမည္

Posted by A.S.M.A - ျပန္ၾကားေရးတာဝန္ခံ  |  No comments


 ထုိင္းနုိင္ငံ၊ ဘန္ေကာက္ျမိဳ႔၊ စမဲဒမ္း၊ (၅) လမ္းတြင္ ဖြင္႔လွစ္ထားေသာ ASMA ပညာဒါနစာသင္ခန္းသည္
ယခုဆုိလွ်င္ တစ္နွစ္တိတိျပည့္ခဲ့ျပီျဖစ္သည္။ ဤတစ္နွစ္တာကာလအတြင္း၌ သင္တန္းတက္ေရာက္သူ ေက်ာင္းသားမ်ားစြာသည္လည္း ေပၚထြက္ခဲ့ျပီျဖစ္သည္။ ASMA ပညာဒါနစာသင္ခန္းအေနျဖင္႔ တက္
ေရာက္လာေသာေက်ာင္းသားမ်ားအားထိေရာက္ေသာပညာသင္စနစ္ျဖင့္ မသင္ၾကားနုိင္ေစကာမူ
ပညာဟူသည္ လူတုိင္းအတြက္ အေရးၾကီးေၾကာင္း၊ မိမိတုိ႔၏အားလပ္ေသာအခ်ိန္မ်ားကုိ မိမိဘ၀အတြက္
အေထာက္အကူျပဳနုိင္ေသာ ပညာရပ္တစ္ခုကုိေလ့လာလုိက္စားျခင္းျဖင့္ မိမိတုိ႔ဘ၀ကုိ လက္ရွိအေျခ
အေနထက္ တုိးတက္ေအာင္ေဆာင္ရြက္သင့္ေၾကာင့္ "ဘ၀အသိတရား" ကုိေပးအပ္နုိင္ခဲ့သည္မွာ
ျငင္းပယ္၍မရေပ။ ထုိသုိ႔ေပးအပ္နုိင္ခဲ့သည့္အတြက္ ASMA အဖြဲ႔နွင္႔ ASMAပညာဒါနစာသင္ခန္းကုိ
တာ၀န္ယူေဆာင္ရြက္ခဲ့ေသာ အဖြဲ႔၀င္သံဃာေတာ္မ်ား၊သင္တန္းျပဆရာ၊ဆရာမမ်ားကုိ အထူးေက်းဇူးတင္
ရွိပါေၾကာင္း ASMAအဖြဲ႔မွ အျမဲတမ္းမွတ္တင္ဂုဏ္ျပဳလွ်က္ရွိပါသည္။
၂၁-၈-၂၀၁၁ တနဂၤေႏြေန႔တြင္ ASMA ပညာဒါနစာသင္ခန္း နွစ္ပတ္လည္နွင္႔သင္တန္းေက်ာင္းသားမ်ား
စုံညီပြဲအခမ္းအနားကုိ စမဲဒမ္း (၅)၊ ASMA ပညာဒါနစာသင္ခန္းတြင္ နံနက္ ၉ နာရီမွ ညေန ၄ နာရီထိ  က်င္းပျပဳလုပ္မည္ျဖစ္ပါသည္။ ထုိ႔ေၾကာင္႔ အဖြဲ႔၀င္သံဃာေတာ္မ်ားနွင္႔သင္တန္းေက်ာင္းသားမ်ားကုိ ၀မ္းေျမာက္၀မ္းသာစြာ အသိေပးပန္ၾကားအပ္ပါသည္။

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နီရိပ္မိုးကင္း  ရာသီဆင္းတုန္း
အသင္းမ ဖက္ေဂ်ာင္းမွာတြက္ေတ
မိတ္ဖက္ကင္းစြာ....မကၠလာ...။

နီပူျပင္းျပင္း.......ခီြးပင္ျငင္းခ်ိန္
မင္းပင္ၾကင္ေဖၚ...........သံုးေတာ္အျဖစ္
ေခါင္း (ေဂါင္း)ထက္တက္လာ.........မကၠလာ...။

လိုရာလည္းေရာက္.........ခရီေပါက္ေသာ္
တေခါက္ေဂ်ာင္သို...........ျပန္ဗ်ာလ္ခိုခီ
ေဂ်ာင္သိုခံစြာ...................မကၠလာ..။
ကဗ်ာ

မကၠလာ

Posted by ေဖါက္ထြင္း  |  No comments











နီရိပ္မိုးကင္း  ရာသီဆင္းတုန္း
အသင္းမ ဖက္ေဂ်ာင္းမွာတြက္ေတ
မိတ္ဖက္ကင္းစြာ....မကၠလာ...။

နီပူျပင္းျပင္း.......ခီြးပင္ျငင္းခ်ိန္
မင္းပင္ၾကင္ေဖၚ...........သံုးေတာ္အျဖစ္
ေခါင္း (ေဂါင္း)ထက္တက္လာ.........မကၠလာ...။

လိုရာလည္းေရာက္.........ခရီေပါက္ေသာ္
တေခါက္ေဂ်ာင္သို...........ျပန္ဗ်ာလ္ခိုခီ
ေဂ်ာင္သိုခံစြာ...................မကၠလာ..။

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