Buddhist World For All Being to be warmly welcome Here, Gift Men Seize Time And Work As Their Opportunity, They made Them Great And Crown

Tuesday, December 25, 2012

ကုိယ္ ေတြ႔ႀကဳံဖူးတဲ့ မွတ္တမ္း


 

ကုိယ္ ေတြ႔ႀကဳံဖူးခဲ့တဲ့ မွတ္တမ္း


မနက္ေစာေစာ အလင္းေရာင္က စာေရးသူရဲ႕ စိတ္ကူးေနတဲ့ အာရုံေပၚကုိ ခစားဝင္ေရာက္လ်က္... ဟုိတေန႔က ႏုိင္ငံျခားေနရတဲ့ အေတြ႔အၾကဳံ တစ္ခု ရလုိက္ပါတယ္။ အဲဒါနဲ႔ စာေရးသူ အေနျဖင့္ ကုိလံဘုိျမဳိ႕က အေတြ႔အၾကဳံေလးကုိ တင္ျပခ်င္ပါတယ္။ 

အဲဒါက ဘာလဲဆုိေတာ့ ပတ္စ္ပုိ႔စာအုပ္ အသစ္လုပ္ရင္ ငါးႏွစ္ သက္တမ္းရျပီဆုိတာနဲ႔ ပတ္စ္ပုိ႔ အေဟာင္းေလးကေန အသစ္ေျပာင္းဖုိ႔အတြက္ သက္ဆုိင္ရာ ေက်ာင္း နာယကေတြဆီက လုိအပ္တဲ့ စာရြက္စာတမ္းေတြ ေတာင္းျပီး ျဖည့္သင့္တဲ့ စာမ်ားကုိ ျဖည့္စြက္ကာ စာေရးသူတုိ႔ ေနေသာ ေနရာႏွင့္ သိပ္မေဝးေသာ ျမန္မာသံရုံးကုိ တကၠစီ ကားေလးျဖင့္ ေရာက္ခဲ့ပါတယ္။

စာေရးသူလည္း ျမန္မာသံရုံးကိုေရာက္ၿပီး သံရုံးဧည့္ခန္းမွာ  ေခတၱ ထုိင္ေနကာ ပတ္စ္ပို႕ အသစ္လာလုပ္ေၾကာင္း အေၾကာင္းၾကားလုိက္ပါတယ္။  ျဖစ္ခ်င္ေတာ့ အဲဒီေန႕က ပတ္စ္ပို႕ပုံမွန္လဲတဲ့ လူေတြကို အၿမဲလုပ္ေပးေနၾက ၀န္ထမ္း အန္တီႀကီး ခြင့္ယူထားတာ သိရပါတယ္။

ဒါေပမဲ့ ေကာင္တာမွာရွိတဲ့ ေဒသခန္႕၀န္ထမ္းရဲ႕ အေၾကာင္းၾကားေပးမႈေၾကာင့္ ျမန္မာသံရုံးကုိ ေရာက္ျပီး သိပ္မၾကာခင္မွာပဲ စာေရးသူ ထုိင္ေနေသာ ဧည့္ခန္းဘက္သုိ႔ အရပ္ ရွည္ရွည္ႏွင့္ လူလတ္ပုိင္း ဒါကာမၾကီး တစ္ေယာက္ ေျခလွမ္း ၾကဲၾကဲႏွင့္ သြတ္လက္စြာ ေရာက္ရွိလာပါတယ္။ ဒါကာမၾကီးက သံရုံး ရုိးရုိးဝန္ထမ္း တစ္ဦးလုိ႔ စာေရးသူ အေနနဲ႔ ထင္မိပါတယ္။ ဒါေပမဲ့ စာေရးသူ ထင္တဲ့ ရုိးရုိး ဝန္ထမ္း မဟုတ္ပါ။

စာေရးသူ အေနနဲ႕ ပတ္စ္ပုိ႔ အေဟာင္းမွ အသစ္ ေျပာင္းရန္အတြက္ အေတြ႔အၾကဳံကလည္း မရွိေတာ့ ဘာလုပ္လုိ႔ ဘာကုိင္ရမွန္း မသိေအာင္ ျဖစ္မိပါတယ္။ ဒါနဲ႔ စာေရးသူလည္း ပတ္စ္ပုိ႔ ႏွင့္ လုိအပ္သည့္ စာရြက္စာတမ္းမ်ားကုိ  ခုနက ေရာက္လာေသာ ဒါကာမၾကီးအား အကူညီေတာင္းျပီး စာေရးသူက ပတ္စ္ပုိ႔ႏွင့္ ဖုိင္စာရြက္ေလးမ်ား လွမ္းေပးလုိက္ျပီး လုိအပ္တာေလးမ်ား ေျပာေပးပါဦးလုိ႔ ေျပာလုိက္ပါတယ္။ ဒါကာမၾကီးက ပတ္စ္ပုိ႔ႏွင့္ ျဖည့္စြက္ၿပီး စာဖုိင္မ်ားကုိ ေသေသခ်ာခ်ာ ၾကည့္ျပီး စာေရးသူကုိ လုိအပ္တာေတြကုိ အေသးစိတ္အားျဖင့္ ရွင္းျပေပးပါတယ္။ စာေရးသူလည္း ဒါကာမၾကီး ရွင္းျပခ်က္ေတြကုိ ေသခ်ာနားေထာင္ေနၿပီး လိုအပ္တာေလးမ်ားထပ္မံျဖည့္စြက္ရန္ မွတ္သားလိုက္ပါတယ္..။

အခ်ိန္အားျဖင့္ နာရီဝက္ ဝန္းက်င္ေလာက္ၾကာေအာင္ ရွင္းျပျပီးေနာက္ စာေရးသူလည္း လုိအပ္သည့္ အခ်က္အလက္ မ်ားနွင့္ စာမ်ားကုိ ထပ္မံျဖည့္စြက္လုိက္ပါသည္။ လိုအပ္သည္မ်ားထပ္မံျဖည့္စြက္ျပီးေသာအခါ ပတ္စ္ပုိ႔ႏွင့္ ဆုိင္ရာ စာရြက္စာတမ္းမ်ားအား ေသေသခ်ာခ်ာ ရွင္းျပေပးေသာ ဒါကာမၾကီးထံ ေပးအပ္လုိက္ပါသည္။ 
ထုိ႔အျပင္ မပင္မပန္း ရွင္းျပေနေသာ သံရုံးက အမည္မသိ ဒါကာမၾကီးကုိလည္း ေက်းဇူး အထူးတင္ပါေၾကာင္း ေျပာၾကားလုိက္ေတာ့ ျပဳံးရႊင္စြာျဖင့္ ျပန္ျပီးေျပာပါတယ္။ ျပီးေတာ့ သံရုံး ဝန္ထမ္း ဒါကာမၾကီးကလည္း စာေရးသူ၏ ပတ္စ္ပုိ႔ႏွင့္ စာရြက္စာတမ္း ဖုိင္မ်ားကုိ ယူကာ ဧည့္ခန္းမမွ ျပန္လည္ထြက္ခြာသြားပါတယ္။

Tuesday, August 7, 2012

Internet as a source of information for Academic purpose with special reference to Buddhist Studies (part One)



Internet as a source of information for Academic purpose with special reference to Buddhist Studies (part One)



The purpose of this research is to explore the information source available on the internet for the Academic destination which helps the successful completion of research on Buddhist Studies and life-long learning.
         
In the world of today information plays a vital role in the field of research and day to day life. All resources related to research have increased dramatically over the last several years with reference to the demands of the information and the technology. Developments in the system of computer technology provide the means for the production and storage of ideas, thoughts, research, methodological research and experiments in digital form.
         
Among the available information channels the internet has become a popular resource and it is increasingly used as an alternative to printed resources. The book production process has been changed and largely digitized. Nowadays, readers heavily depend on e-versions. The dissemination of information through this medium has three main advantages over publication in the traditional manner, as cost, speed, and ease of access. Other advantages of an electronic medium include keyword searching and the use of multimedia and hypertext formats. The Library professionals have identified the new trend and started to acquire the e-resources to cater to their patrons effectively.

Nature of Internet
         
The internet is a global system of computer networks. It began in the late 1960s. It is becoming increasingly widespread. The Internet contains a wealth of information on a variety of subjects and it allows rapid transfers of data, messages, documents, sound, and images. The Internet consists of huge information as an encyclopedia of whole branches of universal knowledge. The volume of information you will find on the internet is amazing. Mostly sources on the Internet are often more up-to-date than sources in paper format. Sometimes, user has ever wondered at the information available on the net in many different perspectives on a single topic. It is visible that some particular topics or key words on internet are enriching with accurate, applicable, and informative information while some are overwhelming with inapplicable information. The reason for that is anyone can publish anything on the internet without considering their capabilities or code of ethics. Hence user must assess the validity of the information available on the internet.

Why people use the Internet?

There are number of reason such as:

To find general information
To find information for a particular subject
To conduct surveys
To conduct research
To correspond with far away friends (e.g. e-mail)
To meet people, virtually (e.g. facebook)
To discuss their interests with cyber friends (e.g. chatting)
To have fun (e.g. games)
To learn (e.g. online courses)
To read the news
To find software (e.g. virus guard)
To buy and sell things

Information seeking via the Internet
         
Proliferation of information resources coupled with a lack of Internet skills leads some users into difficulties when attempting to search and retrieve useful information. But the Internet is an attractive medium for seeking and obtaining information, for the following reasons:
The Internet is accessible throughout the day.
The end-user (reader) does not have to visit a library.
It is possible to find and obtain information relatively, quickly and conveniently.
The end-user can choose between saving, printing or reading information from the computer screen.

          One of the great things about the internet is that it puts information at finger tips, but it is not easy to access information which user need and available elsewhere. The Internet provides access to unlimited sources of information and search engines are continuously being upgraded to provide efficient way to help users to find what they want.

Internet usage for Academic purpose
         
Obtaining and handling information efficiently is one of great importance to Academics to do a research proficiently. Researchers follow different ways and means to obtain and handle information efficiently. To success this process mostly they get help from libraries and computers. Now computers have become an integral part of the lives of scholars and researchers. Especially Computers with internet connection have changed the information seeking behavior of Academics in advance.
         
Internet is an information source which is used as a vehicle for higher education, to seek information by Academics. It has become an integral element of Academic research and study. Internet has radically changed the global availability of scholarly publications. Today, a substantial part of the resources accessible for researchers and university students are offered through electronic sites and supply of easily obtainable information larger than ever. It is open twenty-four hours of the day and communication can be carried on at all hours without considering the distance. Modern today, internet is very much popular as an excellent research tool.
         
The most important form of education is the exchange of ideas and opinions between students and lecturers, and among researchers. Internet makes a great contribution to success of this process. It enriches with more scholarly information generated by Academics. Further it can be found that there are a number of digitization projects of historical, primary documents on the Web, many of them sponsored by Academic institutions.
         
Sometimes, a large amount of information is available but it does not have systematic editing or expert review of web-published material. Academic user must be aware of this and need to critically analyze the retrieved information before applying it in any way, in particular for research or any other Academic purpose.
         
Academic can locate “scholarly information” on the Web through the followings and the facilities available under those sites are listed.

Wednesday, July 25, 2012

ဓမၼစက္ အစ ဝါဆုိလ (သံဃာ အစ ဝါဆုိလ)


ဓမၼစက္ အစ ဝါဆုိလ (သံဃာ အစ ဝါဆုိလ)


တရားခ်စ္ခင္ သာသနာ့ႏြယ္ဝင္ သူေတာ္စဥ္ သူေတာ္ေကာင္းတုိ႔ အေနအားျဖင့္..
(သေႏၶ ေတာထြက္၊ ဓမၼစက္ မိန္႔ျမြက္ လဝါဆုိ) ဆုိတာ သူေတာ္ေကာင္းတုိ႔ မွတ္သားၿပီးသားျဖစ္မွာပါ။
(၁) ပဋိသေႏၶတည္သည့္ေန ့-မဟာသကၠရာဇ္-၆၇၊ ဝါဆုိလျပည့္ (ၾကာသပေတးေန ့)
(၂) ေတာထြက္သည့္ေန ့- မဟာသကၠရာဇ္-၉၇၊ ဝါဆုိလျပည့္ (တနလၤာေန ့)
(၃) ဓမၼစၾကၤာတရားဦးေဟာေန ့- မဟာသကၠရာဇ္-၁၀၃၊ ဝါဆုိလျပည့္ (စေနေန ့)
(၄) ေသာတာပန္လူသားစေပၚသည့္ေန ့-မဟာသကၠရာဇ္-၁၀၃၊ ဝါဆုိလျပည့္ (စေနေန ့)
(၅) သံဃာရတနာစေပၚသည့္ေန ့- မဟာသကၠရာဇ္-၁၀၃၊ ဝါဆုိလျပည့္ (စေနေန ့)
ထုိ႔အျပင္ လယ္တီဆရာေတာ္ ဘုရားၾကီး၏ ခုႏွစ္ေန႔ ဘုရားရွိခုိးမွာလည္း ေအာက္ပါအတုိင္း ေဖာ္ျပထားပါတယ္။
ဘုရားျဖစ္ခါ မိဂဒါသုိ႔ စၾကာေရႊဖဝါး ျဖန္႔ခ်ီသြား၍ ငါးပါးဝဂၢီ စံုအညီႏွင့္ မဟီတစ္ေသာင္း တိုက္အေပါင္းမွ ခေညာင္း ကပ္လာ နတ္ျဗဟၼာကုိ ဝါဆုိလျပည့္ စေန႔ေနဝယ္ ေႂကြေႂကြလ်မ္း တက္ ဓမၼစက္ကုိ မိန္႔ျမြက္ေထြျပား ေဟာေဖာ္ၾကား သည္ တရားနတ္စည္ ရြမ္းတယ္ကုိး။ (လယ္တီ ဆရာေတာ္)
ထုိ႔ေၾကာင့္ မၾကာမွီ ေရာက္ရွိလာေတာ့မည္ ဝါဆုိလျပည့္ ဓမၼစၾကၤာ အခါေတာ္ေန႔ဟာ သစၥာေလးပါး၊ အမွန္တရား ကုိ ေဟာျပခဲ့တဲ့ သစၥာ အလင္းေရာင္ ေဆာင္ယူျပသခဲ့တဲ့ ေန႔ထူးေန႔ျမတ္ အခါ သမယ ျဖစ္ပါတယ္။ ဓမၼစၾကၤာ-တရားဦး ေဟာၾကားေတာ္မူခဲ့တဲ့ ေနရာေလးကလည္း ရုိးရုိး ရွင္းရွင္းေလးျဖစ္တယ္ဆုိတာ မွန္းဆ ၾကည္ညဳိလုိ႔ရ ပါတယ္။
ျပီးေတာ့ ျမတ္ဗုဒၶေလာင္းလ်ာဟာ ေတာမွာ ဖြားျမင္ေတာ္မူခဲ့ပါတယ္။ (ကပိလဝတ္ျပည္ႏွင့္ ေကာလိယျပည္ အၾကား လုဗၺိနီအင္ၾကင္းေတာ)
ျမတ္ဗုဒၶေလာင္းလ်ာသည္ ေတာမွာ တရားက်င့္ၾကံအားထုတ္ခဲ့တယ္။ ထုိ႔အျပင္ဘုရားျဖစ္ျပန္ေတာ့လည္း ေနရဥၹရာ ကမ္းေျခႏွင့္ လူသူမနီးတဲ့ ေဗာဓိေညာင္ ပင္ေအာက္မွာ ဘုရားျဖစ္ေတာ္မူခဲ့ပါတယ္။ (သူေတာ္ေကာင္းတုိ႔ ေပ်ာ္ေမြ႔ရာျဖစ္တဲ့ ဥရုေဝဠေတာ)။
ျမတ္ဗုဒၶ တရားဦး ေဟာၾကားေတာ္မူခဲ့တာလည္း ဣတိပတနေခၚဆုိတဲ့ သားေပါင္းစုံေသာ ေတာထဲမွာပင္ျဖစ္သည္။ (မိဂဒါဝုန္ေတာ)
လူသုံးပါးတုိ႔၏ ဦးခုိက္ရာျဖစ္ေသာ ျမတ္ဗုဒၶရွင္ေတာ္သည္ ပရိနိဗၺာန္စံဝင္ေတာ့လည္း( ကုသိနာရုံ) ပင္မ်ဳိးစုံသည့္ ရဂုံသာေမာ အင္ၾကင္းေတာမွာပင္ျဖစ္ေလသည္။ (မလႅာမင္းတုိ႔ စုိက္ပ်ဳိးထားေသာ ရဂုံသာေမာ အင္ၾကင္းေတာ)
ဘုရားအစရွိေသာ ေရွးသူေတာ္ေကာင္းေတြဟာ အရိပ္စုံလွ သာယာလွတဲ့ သစ္ပင္ေတာေတာင္ေတြမွာ ေမြ႔ေလ်ာ္ၾက တာ သူေတာ္ေကာင္း တုိ႔ အေနနဲ႔ လြန္စြာ မွတ္သားစရာ ေကာင္းပါတယ္။
ထုိ႔အျပင္ ဆရာၾကီး မင္းသုဝဏ္ကလည္း မ်ဳိးခ်စ္စိတ္ဓာတ္အတြက္ ေအာက္ပါ ကဗ်ာေလးကုိ ေရးသားသြားသည္ကုိလည္း ေတြ႔ရျပန္တယ္။
“ဝါဆုိ ဝါေခါင္ ေရေတြႀကီးလို႔
သေျပသီးမွည့္ေကာက္စို႔ကြယ္
ခရာဆူးၿခံဳ ဟိုအထဲက
ေမွ်ာ့နက္မည္းႀကီး တြယ္တတ္တယ္
ေမွ်ာ့နက္ဆိုတာ ခ်ိဳနဲ႔လားကြယ့္
ေႁမြနဂါးေတာင္ ေၾကာက္ဘူးကြယ္
တုိ႔လည္းေၾကာက္ေပါင္ အတူသြားစို႔
အုန္းလက္ႏြားေလး ထားခဲ့မယ္
သြားမယ္ သြားမယ္။”   (ဆရာၾကီး မင္းသုဝဏ္)

Sunday, December 11, 2011

Payasi Rajannya Sutta



Kumara Kassapa, accompanied by an assembly of five hundred Bhikkhus, came to the town of Setavvya in Kosala. At that time Prince Payasi was residing in Setavvya. The Prince had such a wrong Philosophic view : There is no other world; no beings arise again after death, there are no consequenceness f good or bad deads.
Prince Payasi visited Venerable Kumara Kassapa and maintained before him the philosophic view he had adhered to for so long. He told him about all the experiments he had done so far. He had asked some friends of his at their death-bed, to come back and tell him the news of the other world, but none of them had ever come back to tell him about it.
Venerable Kumara Kassapa explained to him, by means of several similes, that this world does exist, that the other called Paraloka, and the fruits of one’s good and evil actions also exist. At least Prince Payasi admitted his error and accepted the discipleship of the Bhikkhus. After death, Payasi was born among the heavenly beings known as the Maharajaka of the Four Quarters.

Wednesday, November 23, 2011

Sitagu Donation Ceremony

သီတဂူ အာယုဒါန အလွဴေတာ္

Tuesday, November 8, 2011

Mahasatipatthãna Sutta


While the Buddha was sojourning through the market town known as Kammãsa dhamma, in the Kuru country, he addressed the Bhikkhus thus, "Bhikkhus, this is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for attainment of the noble (ariya) Magga, and for the realization of Nibbãna. That (only way) is the practice of the four methods of steadfast Mindfulness (Satipatthãna)."
These four Methods of steadfast Mindfulness are the contemplation of the body, contemplation of feeling (sensation), contemplation of the mind, and contemplation of the Dhamma, with constant awareness.
Kãyãnupassanã (awareness of the Body) : Here the Bhikkhu should either go to a forest, or beneath a tree, or to an empty, solitary place and then sit cross-legged, keeping the body erect, and the mind alert and awake. With constant awareness he inhales and with constant awareness he exhales. This process is called Anãpãna-Sati.
Again he should be fully aware when he is walking, sitting down, and standing up. Whatever position he is in, he should be constantly aware of it, as it is.
Again he should constantly be aware when he advances. He should be aware when he looks straight or sideways. He should be fully aware when he contracts or straightens his arms and legs. He should be constantly aware while defecating and urinating. In walking, standing up, sitting down, lying, awakening from sleep, in talking, in keeping silent, and doing such things, he should be fully aware of what he is doing.

Saturday, November 5, 2011

16. Mahaparinibbana Sutta




When the Buddha was dwelling at Gijjhakuta in Rajagriha, Ajatasatru, the King of Magadha, sent his minister Vassakara to the Blessed One for his council regarding the King’s intended invasion of the Vajja country. The Buddha did not give any direct answer to the minister but indirectly hinted at the invicibility of the Vajjis. This was on the occasion of the preaching of seven invincible rules which were applicable both to the cohesion of the Vajji Republic and the Sangha of the Bhikkhus.
The Buddha drew the attention of Ven. Ananda to the seven invincible Virtues or Norms (Aparihaniya Dhammas) which the Vijjis were possessed of. He further explained the five categories of these Dhammas, each having seven-fold feature which the Bhikkhus are required to be endowed with, also adding. One more category having six-fold feature. The possession of these Dhammas, the Buddha said, would lead them to their furtherance, not to their fall.
Therefrom the Buddha went to Ambalatthika garden. There, too, he taught, as in Rajagriha, the fruits and merits of conduct (Sila), meditation(Samadhi) and Wisdom (Prajna), which would influence and completely relieve the mind from defilements.
Thereupon the Buddha went from Rajagriha to Ambalatthika garden, where he preached a sermon to the Bhikkhus on the merits of a moral life and the failings of an immoral one, culminating in the final precept.
From there, the Buddha came over to the mango-grave of Pavarika at Nalanda. There, Venerable Sariputta appoached him and proclaimed with a lion’s roar that there was none other than the Blessed One who is endowed with the graduated knowledge concerning Enlightenment. He however admitted that he had said so not entirely on the basis of the knowledge which is obtained by inference, but from personal experience.
From Nalanda the Buddha went to Pataligama. There he preached to all his disciples five defects of an immoral life and five qualities of a moral one. At that time, Sunidha and Vassakara, the chief ministers of Magadha were building a fortress at Pataligama in order to prevent the Vajjis from encroachment. They invited the Buddha and his disciples for meals at their residence. After the meals, they followed him and named the gate through which he passed on as the ‘Gotama Gate’ and the ford on which he crossed the Ganges the ‘Gotama Tirtha.’
Reaching the other side of the Ganges, the Buddha stayed at Kotigama. There he preached on the importance of the four noble truths, due to the ignorance of which one reverts to the round of rebirths. Due to knowledge of these four truths, one attains liberation from the bondage of the world of rebirths.
From Kotigama the Buddha came to Natika village. There he told of the destiny of the bhikkhus, bhikkhunies and other lay disciples who had already passed to the other world. These destiny are said to be situated in the other world, where the departed ones dwell after their decease from this material world. He was evidently tired of talking about such abodes of his departed disciples and hence preaches the mirror of Dhamma, which would enable anyone, desirous of knowing the abodes of the departed ones in the other world, to know such abodes by themselves.
Such destiny chiefly are those of hell, those of beasts, those of spirits (Petas) and those of the lower and higher stages. These categories of abodes in the next world after one’s decease shows that these abodes fall under varied stages of development or degradation. By this mirror of Dhamma one may also know if one has reached a stage towards enlightenment.
The Buddha went from Natika to Vesali. There he preached on the topic of memory and comprehension of movement. Ambapali, the courtesan of the city of Vesali, invited the Buddha with the entire Sangha for a grand dinner the next day. The Buddha accepted it. The nobles of Vesali offered her millions of rupees, if she would sell this opportunity to them, but she would not do so for any price. She donated her mango grove to the Buddha and his Sangha.

Monday, October 31, 2011

Tevijja Sutta from Silakkhanda Sutra



The Buddha was then residing in the Mango-grove situated along the bank of Aciravati River north of Manasakata village, in the kingdom of Kosala. Manasakata was then the seat of the renowned Brahmanas such as, Canki, Tarukkha, Pokkharasati, Janussoni, Todeyya, and others.
One day, a very controversial discussion took place between two young Brahmana students, Vasettha and Bharadvaja, concerning the way to reach the spiritual realm of Brahma-loka. Neither of them could convince the other. In the end, both of them decided to go to the Buddha for the final word and approached him with their problem.
This was the problem : “There are many and different paths, but the destination, which the various paths lead to, is one and the same.” With this belief and in order to reach the unified realm of Brahma, the Vedic Brahmanas such as Addhvariya, Tittiriya, etc had perhaps taught these different ways. But the Buddha wanted to examine the veracity of such an assertion with the two young controversialists.
The Buddha, by his usual critical method of dialogues, showed plainly that belief was far from the truth. “Those of the Vedic Brahmanas who advocate such an assertion have neither seen the Brahma directly, nor have they ever claimed that they have done so. Not even the later Brahmanas, who know all three Vedas including their accessories, have seen the Brahma directly, nor have they ever claimed to. None of the teachers, nor any of the their teachers had done so. Not even the teachers '7' seven generations before have seen him or claimed to have seen him. So, no one has ever seen Brahma nor known with whom is he living, nor his whereabouts.”

Friday, October 28, 2011

Lohicca Sutta from Silakkhandha Atthakatha


The Buddha who was travelling in the country of Kosala with an assembly of five hundred Bhikkhus, reached Salavatika. There lived Lohicca, a much honoured Brahmana leader. He had received rich grants of land and property from Pasenadi, the king of Kosala. Lohicca held a gravely erroneous view, which he propounded as follows : ‘Even if there are any Bhikkhus or Brahmanas who have realized the truth and followed it in practice, they should not teach others the same, for how can one help another in such a matter ? It is just like to be free from the old tether to be tethered to a new one. Hence it appears to me to be an act of grud in the name of religion. For, how can one help another in such a matter ?”

Sunday, October 23, 2011

Buddhist Attitude to Politics Agganna Sutra


Buddhist Attitude to Politics Aggañña Sutta _7_

How to make the research proposal

    
At the basic of research, it is necessary to prepare a research proposal. Proposal means how to find out the research problem also one should find the problem but it is easy if we can prepare proposal properly, one thing our research is finished. Therefore, we try to propose the research in order to propose we must understand and we have to study the research for the publication etc. We clarify in ourselves exactly what our specific areas of study explain it in a logical form. We must consider our skills to keep our eyes and ears open for important issues and ask the expert. We must define a problem and make hypotheses. Depend on that, formulate the topic of research procedure, create problem. Then, arrange our background experience etc.
        We must explain our research will help to the research who benefit. We must decide the problem can be researched, workability, information where from and how we can get it, what we will do, when we have got it, who we will need to consult and what equipment we need. We must find out most suitable research methods to get the information chose the suitable methods, describe them briefly and explain that kind of information each will produce. We must describe expected arising and the conclusions we will be presented. We can select a suitable title based on own idea. The proposal may vary according to those kinds of research historical, aim and objectives etc. The common form of research proposal are an application, in a compact manner, of the nature of research, needed reason, the way to make, arising and resources need carrying out.  (1) Mean of communication from the researcher to applicator and other. (2) A plan for action to describe the scope, aims, objectives, one by one procedure and expected arising. (3) A contract that will form the basis of agreement both the parties of involved.

Research Ethic Methodology


              Now, in this world there are full of ethics such as medical ethics, legal ethics of lawyers, and environmental ethics of all of us to research ethics of researcher. The behavior of a human is primarily determined by two factors, those of law established by particular government and morality accepted by the society.
            The subject that studied of the concept of moral principle and moral rules of good conduct accepted by a certain culture or society is the meaning of that `Ethic `. Research ethic involves the application of basic ethical principle to scientific and academic research. The integrity of any research depends on not only its scientific arrange but on its ethical sufficiency also. Ethical issues are variety and may be quite multipart. All research should be guided by a set of basic ethical principles to guarantee the protection of human participants.
            The reasons why it is important to obey the ethical norms in research are; (1) some norm can give rise the research aims such as; knowledge, truth and avoidance of error (2) as a deal of cooperation and coordination among people involves in research, ethical standards encourage the values to collaborate work, trust, accountability, mutual respect, and fairness (3) the ethical norms ensure that researcher can be held accountable to the public (4) ethical norms assist to build public support for research. Finally, research norms promote other moral and social values, social responsibility, human rights, animal welfare, compliance with the law, and safety.

Thursday, October 20, 2011

11. Kevatta Sutra from Silakkhandha Atthakatha



11. Kevatta Sutta

The Buddha was residing in the Mango-grove of Pavarika in Nalanda. Then Kevatta, a young householder man of that locality, came to the Buddha and said : “Lord, this town of Nalanda is very prosperous and it is also thickly populated. The inhabitants here are favourably disposed towards you, O Lord. Let the Lord order a Bhikkhu to exhibit some feats of superhuman conduct here in public. For it will be good.” But the Buddha did not approve of such a request; he said : “It is liable to be misunderstood by the people as black magic such as Gandhari and Manika.” It was for such reasons that Buddha did not permit anyone to perform such feats of psychic potency.
Then the Buddha narrated how a certain Bhikkhu had asked the question, “Where do the four elements, earth, water, fire, and air cease without the least remainder ?” By his superhuman powers, the Bhikkhu had approached the divine beings of higher and higher heavens and demanded a definite answer to this question from them. None of them, however, could satisfy him. Ultimately, on the advice of the Maha-Brahma, the Bhikkhu returned to the Buddha for an answer to his question. So spoke the Buddha of that memorable event. The Buddha chided the Bhikkhu for his enquiry elsewhere and explained the matter to him thus :

ABHIDHARMAKOSA TEXT


Abhidharmakosabhasyam,Vol 4,Vasubandhu,Poussin,Pruden,1991

10. Subha Sutra


10. Subha Sutta

Some days after the Buddha’s Parinibbana, Ananda, the attendant Bhikkhu, was staying at the Monastery of Anathapindika in the Jeta Grone at Savatthi. At that time Subha, the son of Todeyya Brahmana, was also in Savatthi on certain business of his own.
Subha, the young Brahmana student, sent someone to Venerable Ananda, with an invitation to visit him at his home. Venerable Ananda, however, could not accept the invitation on that day and sent the messenger back with word that he might come there only on the following day.
The next day, accompanied by a Bhikkhu from the Cetiya country as his attendant he went to the house of Subha. The question Subha asked was this : “You, Venerable Ananda, were the attendant of the Blessed One for a long time. You accompanied Gotama, the Blessed One, and were always at his side. You must know which doctrine was much praised by Gotama, the Blessed one. Which doctrine was it that he believed people should adopt ? And which doctrine was it that he established ?”

9. Potthapada Sutra from Silakkhandha Atthakatha



9. Potthapada Sutta

The Buddha was staying at the Monastery of Anathapindika in the Jeta Grove at Savatthi. At that time Potthapada, the wandering philosopher, was staying in the Ekasala Hall built by Queen Mallika. He had gathered three thousand wandering ascetics around him, who were moisily discussing worldly topics of little value.
The Buddha went to Potthapada and was told by him that the wanderers were speaking of these trivial worldly subjects. But he informed the Buddha that he had been once in another gathering and heard the subject of the cessation of consciousness being debated. Some said that our consciousness itself is our soul. Some said that all these are the play of those who have spiritual powers. Nothing was definitely proved. Hence he asked this same question of the Buddha. The Buddha answered: “These theories are all merely blind-faith.” Then the Buddha began to speak of how one would practise and attain the Cessation of Consciousness (Nirodha-samapatti). Then in such a state the yogin or yogavacara would think thus :
“It is extremely improper for me to think; it is proper for me not to think. Hence he would not think, nor try to create anything mentally. Thus finally he would reach the cessation of consciousness.”
Leaving this serious talk aside, Potthapada began to mention the metaphysical questions not explicated by the Buddha. “Is the universe imperishable or perishable; is it terminable, or interminable; are the Life Principle (Jiva) and the body the same, or different; after his demise does the Tathagata exist, and so on ?”
The Buddha had, however, pronounced these questions Avyakrita, that is, not to be defined. For the Buddha explicated said : “This is neither purposeful, nor useful for any religious point, nor useful for the primordial ascetic life, nor conducine to indifference, nor leading to renunciation desirelessness, nor to cessation of psychic process, nor for being calm, nor for supernormal power, nor to the perfect enlightenment, nor of any purpose in attaining Nibbana. The Buddha had, rather, fully explicated the four noble truths : ‘This is suffering, this is the cause of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering.”

Wednesday, October 19, 2011

BIRTHDAY WISHES BY VENERABLE. PUNNAVAMSA



BIRTHDAY WISHES
BY
VENERABLE. PUNNAVAMSA 

(M.A BUDDHISM) M.PHIL (RESEARCH)

Tomorrow will be my birthday on 20- oct- 2011.
I may wish the best for all of you and all beings.

Firstly, I pay homage to the Buddha. I pay homage to the Dhamma. 
I pay homage to the Sangha. I pay homage to the parent and 
I pay homage to the teachers and preachers. 

Tuesday, October 18, 2011

Jaliya Sutra & Mahasihanada Sutra From Silakkhanda Atthakatha



7. Jaliya Sutta
The Buddha was staying in the Monastery built by Ghosita near Kosambi. There were two wanderering ascetics named Mundiya and Jaliya, disciples of a guru who, because of his wooden begging bowl was known as Darupattika. They went to the Buddha and asked him : “Venerable Gotama, is the the soul was the physical body, or the physical body the soul, or whether the soul was one thing and the physical body another ?”
The Buddha replied that such a question would occur only to those who are in the darkness of ignorance. He further preached to them that the question of whether the soul and the body are the same or different did not trouble an Arhat, one who is liberated of all defilements.
8. Mahasihanada Sutta

The Buddha was dwelling near the town of Urunna, in Kannakatthala Migadaya, an area reserved for the Deer Park. At that time a naked ascetic, named Kassapa of the wanderers’ sect, was living in the same place. This ascetic went to visit the Buddha and asked him : “I have heard, Oh Gotama, that the ascetic Gotama denounces all austerities. Is this a fact or not ?”

Seventy Three Kinds Of Knowledge

Seventy Three Kinds of Knowledge