အမွန္တရားအတြက္

အမွန္တရားကုိ ရွာေဖြသူအား သေဘာတရားတခုကုိ
မည္သည့္ေနရာမွပင္ရသည္ျဖစ္ေစ၊ ေနရာသည္အေရးမႀကီးပါ။

၄င္းသေဘာတရားသည္ မည္သည့္အေျခမွျဖစ္ေပၚခဲ့သည္။
မည္ကဲ့သုိ႕ တုိးတက္ျပန္႕ပြားလာခဲ့ေပသည္ စသည္တုိ႕မွာ
ပညာရွင္တုိ႕ေဆြးေႏြးရန္သာျဖစ္ေလသည္။

အမွန္စင္စစ္ သစၥာတရားကုိနားလည္ဖုိ႕ရန္အတြက္
ဗုဒၶကုိေတာ္ေဟာၾကားေသာတရားေလေလာ၊
အျခားတစ္စုံတစ္ေယာက္ကေဟာၾကားေလသေလာဟု သိရွိေနရန္ပင္မလုိေပ။
သစၥာတရားကုိတကယ္သိျမင္၍ သေဘာေပါက္နားလည္ရန္သာ အဓိကျဖစ္ေပသည္။

မဇၥိ်မနိကာယ္၊ သုတၱံအမွတ္ ၁၄၀ တြင္
ဤခ်က္ကုိထင္ရွားေစေသာအေရးႀကီးသည့္ပုံ၀တၳဳတစ္ပုဒ္ပါရွိေလသည္။

အခါတပါးတြင္ ဗုဒၶသည္အုိးထိန္းသည္တစ္ဦး၏ တင္းကုတ္၌ တစ္ညဥ့္အိပ္နားေန၏။
ထုိတင္းကုတ္မွာပင္ အလ်င္ေရာက္ႏွင့္ေနေသာ
ေတာေပ်ာ္(ေတာထြက္) ရေသ့တစ္ဦး ရွိေနေပသည္။
တစ္ဦးႏွင့္ တစ္ဦးသိကၽြမ္းၾကသည္မဟုတ္ေခ်။

ဗုဒၶသည္ ထုိရေသ့ကုိျမင္၍ “ ဤရေသ့ငယ္၏ အမူအရာသည္ ႏွစ္လုိဖြယ္ရွိလွ၏။
သူ႕အေၾကာင္းကုိ စုံစမ္းရပါမူေကာင္းေလစြ” ဟု
ေအာက္ေမ့ၿပီးလ်င္….
“ အုိဘိကၡဳ သင္္မည္သူ႕ကုိရည္မွန္း၍ ေတာထြက္ခဲ့သနည္း၊
သင့္ဆရာကား မည္သူေပနည္း၊
မည္သူ႕အယူ၀ါဒကုိ သင္ႏွစ္ၿခိဳက္ေပသနည္း “ ဟု ေမးျမန္းေလသည္။

“ အုိ ငါ့ရွင္၊ သက်မင္းမ်ဳိးတုိ႕ကုိ စြန္႕လြတ္၍ ေတာထြက္သြားခဲ့ေသာ
သက်သာကီ၀င္ ေဂါတမဆုိသူ ေတာထြက္တစ္းပါးရွိပါသည္။
သူသည္ ရဟႏၲာျဖစ္ၿပီ၊ သမၼာသမၺဳဒၶဘုရားျဖစ္ၿပီ ဟုေက်ာ္ၾကားလ်က္ ရွိပါသည္။
ဤ ဘုရားေဂါတမကုိ တုိင္တည္၍ ကၽြႏု္ပ္ေတာထြက္ခဲ့ပါသည္။
ဗုဒၶသည္ ကၽြႏု္ပ္၏ ဆရာျဖစ္၍ ၎၏၀ါဒကုိ ႏွစ္ၿခိဳက္ပါသည္”
ဟု ရေသ့ငယ္က ျပန္ေျဖၾကားေပသည္။

“ ဤသမၼာသမၺဳဒၶ ရဟႏၲာသည္ ယခုအခါ ဘယ္မွာသတင္းသုံးပါသနည္း “
“ ငါ့ရွင္ ဤမွေျမာက္အရပ္တြင္ သာ၀တၳိျပည္ႀကီးရွိေပသည္။
အဲ့ဒီ သာ၀တၳိျပည္တြင္ ထုိသမၼာသမၺဳဒၶဘုရား ရဟႏၲာ
ယခုသီတင္းသုံးေနထုိင္ေတာ္မူေပသည္” ။
“ ထုိျမတ္စြာဘုရားကုိ အသင္ျမင္ဖူးပါသေလာ၊
ျမင္ေတြ႕ရလွ်င္ ျမတ္စြာဘုရားဟု သိရွိမွတ္မိပါမည္ေလာ “ ။
“ မဖူးေမ်ွာ္ဖူးးပါ ျမင္လွ်င္လဲ သိမည္မဟုတ္ပါ “ ။

ဤ အမည္မသိရေသးေသာ လူငယ္သည္ မိမိအား အာရုံျပဳ၍
ေတာထြက္ၿပီး ရေသ့လုပ္လာေၾကာင္း ဗုဒၶသည္ ရိပ္စားမိလာသည္။
ကုိယ္ေတာ္တုိင္ မည္သူျဖစ္ေၾကာင္း ထုတ္ေဖာ္၍မေျပာျပေသးဘဲ ---
“ အုိ ဘိကၡဳ။ ကၽြႏု္ပ္ တရားေဟာျပမည္။
ဂရုတစိုက္နားၾကားေလာ၊ ေဟာျပမည္” ဟု ဗုဒၶက ျမြက္ၾကားေလသည္။
“ ေကာင္းလွပါၿပီ ငါ့ရွင္” ဟု ရေသ့ငယ္က သေဘာတူေလသည္။

ထုိအခါ ဗုဒၶက ရေသ့အား သစၥာတရားအေၾကာင္းကုိ
ထူကဲစြာ ရွင္းလင္းစြာ ေဟာျပေတာ္မူေလသည္။
ေဒသနာေတာ္၏ အဆုံးမွာပင္
ပုကၠဳသာတိအမည္ရွိေသာ ဤရေသ့ငယ္သည္
တရားဓမၼျဖင့္ ၎အား ခ်ီးျမင့္ေနသူမွာ
ဗုဒၶကုိယ္ေတာ္တုိင္ပင္ျဖစ္ေၾကာင္း သိရွာေပသည္။

ထုိေၾကာင့္ ဤေနရာမွ ထ၍ ဗုဒၶေရွ႕ေတာ္ေမွာက္သုိ႔
သြားေရာက္ ေျခေတာ္ရင္း၌ ၀တ္တြား ၿပီးလ်ွင္ ဗုဒၶအား
မသိမွားယြင္း၍ “ ငါရွင့္” ဟုေခၚေ၀ၚမိသည္ကုိ ရွိခုိးေတာင္ပန္ေလသည္။
ထုိေနာက္ ရဟန္းအျဖစ္ခ်ီးျမင့္ရန္ ခြင့္ေတာင္းခံေလသည္။
ဗုဒၶက ၎အား သပိတ္ႏွင့္ သကၤန္းမ်ား အသင့္ရွိမရွိေမးျမန္းေလသည္။
( ဘိကၡဳတစ္ပါးတြင္ သကၤန္းသုံးထည္ႏွင့္ ဆြမ္းခံရန္ သပိတ္ရွိရၿမဲျဖစ္သည္)။

ပုကၠဳသာတိက မရွိိေၾကာင္းေျပာေသာအခါ ဗုဒၶက တထာဂတမည္သည္
သပိတ္ႏွင့္ သကၤန္းမရွိဘဲ ရဟန္းျပဳေပးရုိးမဟုတ္ဟု ျမြက္ၾကားေတာ္မူေလသည္။
ထုိေၾကာင့္ ပုကၠဳသာတိသည္ သပိတ္ႏွင့္ သကၤန္း ရွာေဖြရန္ ထြက္ခြာသြားခဲ့ရာ
ကံမေကာင္းအေၾကာင္းမလွ၍ ႏြားမတစ္ေကာင္အေ၀ွ႕ခံရၿပီးလ်ွင္
အသက္ဆုံးရရွာေလသည္။

ေနာက္တြင္ ဤ၀မ္းနည္းဖြယ္ရာသတင္းကုိ ဗုဒၶၾကားသိေသာအခါ
ပုကၠဳသာတိသည္ အကၽြတ္တရားရသြားၿပီျဖစ္ေၾကာင္း၊
နိဗၺာန္တံခါး၀အေရာက္ ေပါက္ေရာက္သြားခဲ့ေၾကာင္း၊
ယခုေရာက္သြားသည့္ ဘ၀တြင္ ရဟႏၲာျဖစ္ၿပီးေနာက္
သံသရာမွ ထြက္ေျမာက္သြားေတာ့မည္ျဖစ္ေၾကာင္း ေဟာၾကားေတာ္မူေလသည္။

ပုကၠဳသာတိသည္ ဗုဒၶတရားကုိ နာယူ၍ သေဘာေပါက္နားလည္စဥ္က
မည္သူက တရားေဟာ ေနမွန္း၊
မည္သူ၏ ဘာသာအယူ၀ါျဖစ္မွန္းမသိေၾကာင္း ဤ၀တၳဳမွာထင္ရွားေပသည္။
ပုကၠဳသာတိသည္ အမွန္တရားကို သိရွိနားလည္သြားေပသည္။

ေဆးစြမ္းက ေရာဂါေပ်ာက္ကင္းေပမည္။
ထုိေဆးကုိ မည္သူေဖာ္စပ္သည္ ဘယ္ကရရွိသည္ဟု
သိေနရန္ မလုိေတာ့ေပ။

ျမတ္ဗုဒၶေဒသနာ၊ ဦးကုိေလး

ျခားနားခ်က္

A madman and an arahant both smile,

But the arahant knows why while the madman doesn’t .


Ajahn Chah
photo: http://myanmartravel.org/mandalay/sagaing.html

Truth (သစၥာ)

To the seeker after the truth it is immaterial from where an idea comes. The source and development of an idea is a matter for the academic. In fact, in order to understand Truth, it is not necessary even to know whether the teaching comes from the Buddha or from anyone else. What is essential is seeing the thing, understanding it. There is an important story in the Majjhima-nikaya (sutta no. 140) which illustrates this.

The Buddha once spent a night in a potter’s shed. In the same shed there was a young recluse who had arrived there earlier. They did not know each other. The Buddha observed the rescluse, and thought to himself: ‘Pleasant are the ways of this young man. It would be good if I should ask about him.’ So the Buddha asked him: ‘O bhikkhu, in whose name have you left home? Or who is your master? Or whose doctrine do you like?

‘O friend,’ answered the young man, ‘there is the recluse Gotama, a Sakyan scion, who left the Sakya-family to become a recluse. There is high repute abroad of him that he is an Arahant, a Fully-Enlightened One. In the name of that Blessed One I have become a recluse. He is my Master, and I like his doctrine’.

‘Where does that Blessed One, the Arahant, the Fully-Enlightened One live at the present time?’
‘In the countries to the north, friend, there is a city called Savatthi. It is there that that Blessed One, the Arahant, the Fully-Enlightened One, is now living.’
‘Have you ever seen him, that Blessed One? Would you recognize him if you saw him?
‘I have never seen that Blessed One. Nor should I recognize him if I saw him.’
The Buddha realized that it was in has name that this unknown young man had left home and become a recluse. But without divulging his own identity, he said: ‘O bhikkhu, I will teach you the doctrine. Listen and pay attention. I will speak.’
‘Very well, friend,’ said the young man in assent.

Then the Buddha delivered to this young man a most remarkable discourse explaining Truth (the gist of which is given later).

It was only at the end of the discourse that this young recluse, whose name was Pukkusati, realized that the person who spoke to him was the Buddha himself. So he got up, went before the Buddha, bowed down at the feet of the Master, and apologized to him for calling him ‘friend’ unknowingly. He then begged the Buddha to ordain him and admit him into the Order of the Sangha.

The Buddha asked him whether he had the alms-bowl and the robes ready. (A bhikkhu must have three robes and the alms-bowl for begging food.) When Pukkusati replied in the negative, the Buddha said that the Tathagatas would not ordain a person unless alms-bowl and the robes were ready. So Pukkusati went out in search of an alms-bowl and robes, but was unfortunately savaged by a cow and died.

Later, when this sad news reached the Buddha, he announced that Pukkusati was a wise man, who had already seen Truth, and attained the penultimate stage in the realization of Nirvana, and that he was born in a realm where he would become an Arahant and finally pass away, never to return to this world again.

From this story, it is quite clear that when Pukkusati listened to the Buddha and understood his teaching, he did not know who was speaking to him, or whose teaching it was. He saw Truth. If the medicine is good, the disease will be cured. It is not necessary to know who prepared it, or where it came from.

What the Buddha Taught by Rahula

ဖြဲ႔ၾကစုစည္း

မင္းမပါ ဘာမၿပီး
မင္းခ်ည္းေသာ္လည္း ဘာမွမၿပီး

သူမပါ ဘာမၿပီး
သူ႔ခ်ည္းေသာ္လည္း ဘာမွမၿပီး

ငါမပါ ဘာမၿပီး
ငါ့ခ်ည္းေသာ္လည္း ဘာမွမၿပီး

မင္း သူ ငါ ညီညာစုံမွ
လုံးစုံအကုန္ၿပီး
ဖြဲ႔ၾကစုစည္း။

ဆရာေတာ္ႀကီး ဘဒၵႏၱစကၠပါလအဆုိအမိန္႔
လကၤာတမန္မဂၢဇင္း