ရတနာ၀ါသ ဘုရားေက်ာင္း 華緬 三寶寺

Chong Li, Taiwan R.O.C

သံဃာ့ ဂုဏ္ေတာ္ (၉)ပါး Qualities of the Sangha 素質的僧伽

၁။ သုပၸဋိပေႏၷာ-ေလာဘ ေဒါသ ေမာဟ ကင္းေၾကာင္း (သီလ သမာဓိ ပညာ အက်င့္ေကာင္းကို) ေကာင္းစြာ က်င့္ေတာ္မူေသာ သံဃာေတာ္ ျမတ္ပါေပတကား။
實行垂直方式

3.practising the knowledgeable or logical way

4.practising the proper way;

5.worthy of gifts

၆။ ပါဟုေနေယ်ာ- ခ်စ္ျမတ္ႏိုးအပ္သည့္ ဧည့္သည္မ်ားအတြက္ အထူးျပဳျပင္ထားေသာ စားေကာင္းေသာက္ဖြယ္ကိုေသာ္လည္း ေပးလႉပူေဇာ္ထိုက္ ခံယူေတာ္မူထိုက္ေသာ သံဃာေတာ္ျမတ္ပါေပတကား။
6.worthy of hospitality

7.worthy of offerings

8.worthy of reverential salutation

၉။ အႏုတၲရံ ပုညေကၡတံၲ ေလာကႆ- ေကာင္းမႈမ်ိဳးကို စိုက္ပ်ိဳးရန္အလို႔ငွါ သတၲဝါအေပါင္း၏ အေကာင္းဆံုး လယ္ယာေျမ ျဖစ္ေတာ္မူေသာ သံဃာေတာ္ျမတ္ပါေပတကား။
anuttaram punnakkhettam lokassati.
9.the unsurpassed field of merit for the world.

သုပၸဋိပႏၷ-အစ႐ွိေသာ ဤ၉-ပါးေသာ ဂုဏ္ေတာ္တို႔ႏွင့္ ျပည့္စံုေတာ္မူေသာ မဂၢ႒ာန္ပုဂိၢဳလ္ေလးပါး၊ဖလ႒ာန္ပုဂိၢဳလ္ေလးပါးအားျဖင့္ ႐ွစ္ပါးေသာအရိယာ သံဃာေတာ္ျမတ္အေပါင္းကို ဘုရားတပည့္ေတာ္သည္ ႐ိုေသျမတ္ႏိုး လက္အုပ္မိုး၍ ႐ွိခိုးပူေဇာ္ ဖူးေျမာ္မာန္ေလွ်ာ့ ကန္ေတာ့ပါ၏ အ႐ွင္ဘုရား။

什麼是的 SAMGHA

Samgha means a congregation of those who have the same view. Samgha指那些誰教會有同樣的看法。 According to Buddhism, to be considered the Samgha there must be at least four monks who follow the 227 monastic rules laid down by the Buddha.根據佛教,被認為是Samgha必須有至少四個和尚誰走227寺院的規則所訂定的佛。 (In addition to these there are a great many more minor rules). (除了這些還有很多更小的規則)。 There are two kinds of Samgha; Ariya Samgha and Puthujjana Samgha. A member of the Ariya Samgha has realised one or more of the stages of holiness; the four supramundane paths (magga) and fruitions (phala).有兩種Samgha; 阿里婭SamghaPuthujjana Samgha。一個成員, 阿日Samgha實現了一個或多個階段的聖潔;超塵脫俗的四個路徑(馬格)和fruitions(帕拉)。 The Ariya Samgha came into being on the fifth waning day of July following the Buddha's enlightenment.阿日Samgha應運而生在第五個7天消退後,佛陀的啟示。


A puthujjana bhikkhu is still possessed of all ten fetters binding to the round of rebirths but he always tries to reach the noble state of an ariya. To be ordained as a bhikkhu he must have his own bowl and three robes; an outer double robe, an under robe and an upper robe.puthujjana比丘仍然具有約束力的所有10束縛這一輪談判的轉世,但他總是試圖達到的崇高的阿里婭國家要出家為比丘,他必須有自己的碗和三個長袍,長袍的內外雙,根據長袍,長袍上的。 He must be free from such diseases as leprosy, boils, eczema, consumption and epilepsy.他必須擺脫這種疾病,麻風病,疔瘡,濕疹,消費和癲癇。 He must be a male human being and free from debt.他必須是一個男性人類福祉和擺脫債務。 He must be a free man and not a slave.他必須是一個自由的人,而不是奴隸。 He must have his parents' consent and be fully twenty years of age from conception.他一定有他父母的同意,並充分年齡從20年的概念。 To ordain a bhikkhu there must be at least five bhikkhus, or at least ten in the middle country of India (majjhima desa).祝聖了一比丘必須有至少5比丘,或至少10個國家中,印度(majjhima經社部)。


THE ATTRIBUTES OF THE SAMGHA 屬性作者SAMGHA


Supatipanno bhagavato savakasamgho, ujupatipanno bhagavato savakasamgho, naya patipanno bhagavato savakasamgho, samicipatipanno bhagavato
savakasamgho, yadidam cattari purisayugani, attha purisapuggal, esa
bhagavato savakasamgho; ahuneyyo, pahuneyyo dakkhineyyo anjalikaraniyo,
anuttaram punnakkhettam lokassati.


The Buddha's Order of Ariya Samgha has practised well, practised straightly, practised intelligently and completely. It is worthy of offerings, hospitality, gifts and reverence.佛陀的訂購阿里婭Samgha已實行好,實行直線,實行明智的,完整。它是值得的產品,招待,禮品和崇敬。 It is an incomparable field of merit for the world.這是一個無與倫比的領域為世界的優點。


1) Practised Well (Supatipanno) 1)從實踐井(Supatipanno)


The task of the Samgha is to put the Buddha's teaching into practice and to preach to others.這項任務的Samgha是將佛陀的教學實踐,並鼓吹他人。 So a member of the Samgha has to practise the Dhamma well, even if he cannot propagate the Buddha's teaching. If he says, "Do as I say, not
as I do," he cannot teach others effectively.
因此,一個成員的Samgha要實踐佛法好,即使他不能傳播佛陀的教誨。如果他說:“照我說,我沒有做,”他不能有效地教導別人。
A poor man can give nothing to others; if he tries to do so he will only fall into debt.一個可憐的人可以給別人什麼,如果他試圖這樣做,他只會陷入債務。 The
recipient too, will not be satisfied with a loan. So a member of the
Samgha who wants to eradicate the defilements has to practise the
Buddha's teachings well.
收件人也不會滿足於貸款。因此,一個成員的Samgha誰想要消除煩惱的實踐佛陀的教導好。


An ariya bhikkhu never commits the actions which have been described as an obstacle to the attainment of nibbana.從來沒有一個阿里婭比丘犯了行動,被形容為一個障礙,實現了涅槃。 During the life-time of the Buddha the people blamed some bhikkhus who went to a public alms-house every day for their meal.在生命的時間是佛陀的一些人指責比丘誰去公共施捨內部每天膳食。 When the Buddha was told of this he made a rule permitting the monks to take only one meal at a public alms-house. Then, when Sariputta was going on
a journey, he fell sick at an alms-house.
當佛陀告訴他這一條規則,允許僧侶在一餐只需要一個公共施捨式的房子。然後,當舍利弗回事的旅程,他病倒在救濟所。
He
had eaten a meal there for one day but could not yet set out on his
journey. Although some people offered food to him, he did not eat even
at the risk of his life, because of his wish to keep the rule laid down
by the Buddha.
他吃了一餐有一天,但還不能載於他的旅程。儘管一些人提供食物給他,他不吃飯,即使在他生命的危險,因為他想保留的規則所訂定佛。
When
the Buddha came to know about this he made an amendment to the rule
allowing a sick bhikkhu to take meals at an almshouse until he recovers.
當佛陀來了解這一點,他作出了修訂規則,允許生病的比丘吃飯,直到他在一阿爾姆什豪斯恢復。
A noble bhikkhu never breaks the Vinaya rules even for the sake of his own comfort.崇高的比丘從未打破規則即使是為了自己的舒適度。

If a puthujjana bhikkhu is endowed with five factors: he believes in the enlightenment of the Buddha, he has good health and digestion, he is not deceitful, he
sustains vigorous effort to root out the defilements, and he is endowed
with insight into the impermanence of things, he will soon attain
Arahant- ship. (1. A. iii. 64) So the puthujjana bhikkhu is also worthy of respect.
如果puthujjana比丘是賦予了五個因素:他認為在佛陀的啟示,他有良好的健康和消化,他不騙人的,他支撐大力剷除的煩惱,他被賦予無常的洞察事物,他將很快達到阿羅漢艦。(1。A.三。64)因此,puthujjana比丘也值得尊重。


2) Practised Correctly (Ujupatipanno) 2)從實踐正確(Ujupatipanno)


Following the middle way without deceit a bhikkhu practises correctly the way leading to higher know ledge.繼中道沒有欺騙一比丘做法正確的方式導致更高的認識窗台。 Most people always pursue sensual pleasures because they assume that that is the best way to be happy.大多數人總是追求聲色犬馬,因為他們認為這是最好的辦法是,幸福。 But the happiness which is dependent on sensual pleasures is short-lived.但是,幸福是依賴於聲色犬馬是短命的。 As soon as a person obtains the object he desires, he desires something else.當一個人獲得的對象,他的願望,他的願望是另一回事。 He is like a thirsty person who has drunk salty water.他像一個口渴的人誰也喝鹹水。 In the effort to get pleasures, he has to suffer many hardships and disappointments. So, realising this danger, bhikkhus do not pursue
sensual pleasures.
在努力獲得樂趣,他蒙受不少的困難和失望。因此,要實現這一危險,比丘不追求聲色犬馬。
Some
people, because they know that sensual pleasures produce suffering, try
to remove desire for them by practising self-torment.
有些人,因為他們知道,聲色犬馬產生的痛苦,試圖消除他們的願望練自我折磨。
But that way is also wrong. Not only is it connected with sensuality but also it cannot cause knowledge to arise.但這種方式也是錯誤的。它不僅是連接感性,但也不能導致知識出現。 By practising it a person only doubles his suffering.它由一個人只練雙打,他的痛苦。 So bhikkhus avoid the practice of self-torment.因此,比丘避免實踐自我折磨。


There are two kinds of dishonesty.有兩種類型的不誠實行為。 An ignoble person is reluctant to admit his faults and hides his wrong-doing by fair means or foul.一個卑鄙的人是不願意承認自己的錯誤和隱藏他的錯誤,這樣做,不擇手段。 He also makes much of his good qualities to gain more honour.他還讓許多他的良好品質,以獲得更多的榮譽。 You can find the two kinds of dishonesty among those who do not respect the Dhamma and are greedy to possess great wealth and influence.你可以找到兩種不誠實之間那些誰不尊重佛法,是貪婪擁有巨大的財富和影響力。 But the ariya who has attained the first path (sotapatti magga)
eradicates all dishonesty. After he has made some mistake with out
intention, as soon as he sees his defect, he admits his mistake and
resolves not to do it again.
但是,阿日誰達到了第一條道路(sotapatti馬格)杜絕一切不誠實。後,他提出了一些錯誤的,並意圖,只要他看到自己的缺陷,他承認自己的錯誤並決心不這樣做一遍。
So this honesty and straightforwardness is an attribute of the Ariya Samgha.因此,這是一個誠實和坦率的阿里婭Samgha屬性


A puthujjana might pretend to be a noble person because of his desire for fame and wealth but a scrupulous bhikkhu will never do that because he knows
that people often get into trouble through such deceit.
puthujjana可能假裝自己是高尚的人,因為他的名聲和財富的慾望,而是一個嚴謹的比丘不會做,因為他知道,人們常常會遇上麻煩,通過這樣的欺騙。

The Buddha gave the following guidelines on how to size up a person by his words.佛陀提供了以下準則如何打量一個人被他的話。 Someone who possesses four traits is to be understood as an ignoble person.有人誰擁有四個特徵是可以理解為一個不光彩的人。 What are the four?什麼是四?

i) A man says what is discreditable about another even when he is not asked. i)一個人說什麼是可恥的另一即使他不問。 If he gets a chance to speak, he utters dispraise of another in full and in detail without reserve.如果他有機會發言,他話語鏗鏘貶損他人在沒有充分和詳細的儲備。


ii) He does not say what is to another's credit even when asked, let alone if not asked. 2)他沒有說什麼,是另一個人的信用,甚至當記者問,更不用說,如果不問。 If he has to speak, he utters praise grudgingly and in brief.如果他要發言,他讚揚句話勉強和簡短。

iii) He does not admit what is discreditable about himself even when asked let alone if unasked. 3)他不承認自己是什麼可恥的,甚至當被問及有關更不用說如果未被詢問。 When he has to speak he admits his faults grudgingly with reservations and equivocation.當他說話,他承認他的過失,勉強保留和含糊。

iv) He says what is creditable about himself even when not asked. 4)什麼是可信的,他說,即使他自己沒有要求。 When he gets a chance to speak, he sings his own praises to the full and without reserve.當他得到一個機會的話,他唱自己的讚美和毫無保留的完整。


Thus possessed of these four traits he is to be understood as an ignoble person.因此擁有這四個特徵,他是被理解為一個不光彩的人。 (A. ii. 76) Possessed of the opposite four traits he is to be understood as a noble person. (A.二。76)應具備的四個特徵相反,他是被理解為一個高尚的人。

So, one can Judge who is a good person by listening carefully.因此,人們可以作出判斷誰是好人聽仔細。 A hypocrite may be clever enough to deceive ignorant people but he will not fool those with discrimination.一個偽君子,可聰明地欺騙無知的人,但他不會欺騙人的歧視。

In the life-time of the Buddha a bhikkhu behaved in such a way that some regarded him as wise.在生命的時間是佛一比丘表現在這樣一種方式,有些把他作為明智的。 To admonish the bhikkhu, the Buddha related a story of the past.要告誡的比丘,佛陀的故事有關的過去。


Once while King Brahmadatta ruled in Benares the Bodhisatta was born in a merchant's family.而一旦國王Brahmadatta裁定貝拿勒斯的安拉出生於一個商人家庭。 An ascetic lived in a village supported by a wealthy man.苦行生活在一個村一個富有的人的支持。 One day the wealthy man buried his treasure under the temple and told the hermit to look after it.有一天,他的寶藏埋藏富人在寺廟,並告訴隱士照顧它。 Then the ascetic said, "It is not proper to do that, an ascetic never takes care of treasure."然後,苦行說:“這是不恰當的做到這一點,從來沒有一個苦行僧,照顧的財富。” After three days the ascetic took away the treasure and buried it in another distant place.經過3天的苦行帶走了財富,它埋在另一個遙遠的地方。 Then he told his supporter, "An ascetic should not stay always in one place; he should be like a bird, so I am going to another place."然後他告訴他的支持者,“苦行僧不應總是停留在一個地方,他應該像一隻鳥,所以我要到另一個地方。” The rich man requested him not to leave his temple but it was in vain.有錢的人要求他不要離開他的寺院,但它是徒勞的。


Soon after leaving the ascetic returned again to visit the rich man who was very happy to see him and asked, "Why do you return, have you changed
your mind?"
離開後不久再次訪問苦行返回財主誰很高興看到他,問:“你為什麼回來,你改變了主意?”
The
ascetic showed him a piece of thatch that was sticking in his hair and
said, "When I came out of your house, this thatch got stuck to my hair
so I came to return your property to you."
苦行表明他一塊茅草這是貼在他的頭髮,說:“當我走出你的房子,這茅草卡住了我的頭髮,所以我來到你的財產歸還給你。”


The foolish rich man admired the ascetic's scrupulousness but the Bodhisatta guessed his pretence and asked the rich man, "Does the
ascetic know any secret of yours?"
愚蠢的富人欣賞苦行的謹慎,但安拉猜測他的幌子,要求豐富的人,“請問苦行知道任何秘密你的嗎?”
The rich man told the Bodhisatta about the buried treasure.有錢的人告訴安拉關於寶藏。 The
Bodhisatta said, "Go and see if the treasure is still there. If you do
not find it there is no one to suspect except the ascetic."
該安拉說:“你去看看珍惜仍然存在。如果你不覺得它有沒有人懷疑除了禁慾。”
The rich man immediately went and found that his treasure had disappeared.有錢的人立即前往,發現他的寶藏消失了。 He followed the ascetic and beat him until he confessed.他跟著苦行並毆打他,直到他承認了。 Then the rich man took possession of his treasure again.然後,富人佔有了他的寶藏了。 So, you should remember that all that glitters is not gold and be on your guard against hypocrites.所以,你應該記住,所有閃光的未必都是金子,並在您的防範偽君子。


3) Practised Wisely (Nayapatpanno) 3)從實踐衛斯理(Nayapatpanno)


Bhikkhus are practising for the realisation of nibbana.比丘是實踐的實現涅槃。 Although laypeople can also realise nibbana their life is very busy. They are not able to practise the eightfold path which leads to nibbana so
freely as a bhikkhu.
雖然外行人也能實現涅槃他們的生活是非常忙碌。他們無法實踐八正道導致涅槃如此自由作為比丘。
In order to practise more freely some people join the Order.為了學習,更加自由一些人加入該命令。

In the life-time of the Buddha, as soon as a person was ordained he went to the Buddha and asked for a method of meditation.在生命的時間是佛,一旦一個人被任命他到佛的方法和要求的冥想。 Then he practised earnestly in a suitable quiet place in order to realise nibbana. Depending on his spiritual maturity he realised nibbana in a
short or long time.
然後,他在認真實行適當安靜的地方,以實現涅槃。根據他的精神涅槃成熟,他意識到在短期或長期時間。


Perhaps some people think that a person who is lazy or who finds it hard to make a living in lay life might become a bhikkhu.也許有人認為,一個人誰是誰偷懶或認為難以作出一個生活在生活奠定可能成為比丘。 In the lifetime of the Buddha, a king named Korabya approached a bhikkhu, Ratthapala, son of a rich family and said, "There are four kinds of
loss; the loss through old age; the loss through illness; the loss of
wealth; the loss of relatives. When a person becomes old or decrepit he
reflects thus, 'I am worn out. It Is not easy for me to acquire wealth
nor to use to advantage the wealth I have already. It would be better
to be ordained and he becomes a bhikkhu. An invalid also reflects in
the same way. A rich person also thinks the same way when his wealth is
diminished. A person who suffers the loss of relatives and friends,
being alone, thinks to become a bhikkhu. But you are young and strong,
you are healthy and have great wealth, a good family and many friends.
Why did you join the Buddha's Order of monks? What is the benefit of
ordination for you?"
在一生的佛,國王任命Korabya走近一比丘,Ratthapala的兒子,一個富裕家庭,並
說:“有四種損失;損失通過老;損失因患病,損失的財富;的失去親人。當一個人成為他反映了舊的或破舊的,因此,'我很破舊。這對我來說是不容易獲得財
富,也不用來優勢的財富我已經開始了。這將是更好地與他被祝聖成為比丘。無效也反映了同樣的方式。一個豐富的人還認為,同樣的方式時,他的財富減少。一個
人誰遭受損失的親戚和朋友,孤獨,認為要成為比丘。但你年青力壯,你是健康的,有巨大的財富,一個良好的家庭和許多朋友。為什麼你加入佛陀的僧人的順序是
什麼?效益的協調,你呢?“


Bhikkhu Ratthapala replied to the king, "The Buddha expounded four universal truths. What are the four?比丘Ratthapala回答王說:“佛闡述了四個普遍真理。什麼是四?

1. 1。 All beings are impermanent because they are always subject to decay and death.所有的人都是無常的,因為他們經常受到腐爛和死亡。

2. 2。 They have no refuge and no protection; ie when a person has a chronic disease he is not able to say to his relatives, 'Ease my disease; take
a share of my disease so that my suffering diminishes.
他們沒有避難所,沒有保護,也就是說當一個人有一種慢性疾病,他不能說他的親戚,'撫平疾病;採取分享我的病讓我的痛苦就會消失。
He alone has to suffer.只有他受苦。

3. 3。 All beings are not the owners of their own wealth.所有的人都沒有業主自己的財富。 Although a person may possess a lot of wealth, when he dies he cannot take anything with him.雖然一個人可能擁有了很多財富,當他死時,他不能帶走任何東西與他。 He has to pass away with empty hands.他要去世空手中。


4. 4。 All beings are unsatisfied with wealth and sensual pleasures.所有的人都不滿意,財富和聲色犬馬。

Because I realised the truth of this statement I have joined the Buddha's Order of monks."因為我意識到這句話的真理,我加入了佛陀的命令僧侶。“


Ratthapila's Story Ratthapila的故事


When the Buddha arrived at a small town, Thullakothitta, and preached the Dhamma; Ratthapala, the only son of a rich family, was delighted with
the Buddha's talk.
當佛陀來到一個小鎮,Thullakothitta,講佛法; Ratthapala,唯一的兒子,一個富裕家庭,很高興與佛的談話。
He asked his parents' for permission to ordain but they would not agree to it because they wanted him to inherit their wealth.他問他的父母許可祝聖,但他們不會同意的,因為他們要他繼承他們的財富。 Then he laid down on the ground and determined not to eat any food until he had got his parents' consent to become a bhikkhu.然後他放下在地上,決心不進食任何食物,直到他得到了他父母的同意,成為比丘。 His
friends urged his parents to give their consent saying, "If you consent
to his wish you may see him as a bhikkhu and if he does not enjoy the
monk's life he will return to you. Consent to his wish."
他的朋友勸他的父母表示同意說:“如果你同意,他希望你可以看到他作為一個比丘,如果他不喜歡和尚的生活,他將返回給您。同意他的願望。”


Reluctantly, they consented and soon after becoming a bhikkhu, Ratthapala became an arahant.不情願,他們同意後,很快成為比丘,Ratthapala成為阿羅漢。 One day he went to his parents' house for alms.有一天,他去他父母家的施捨。 His father showed him a heap of treasure and said, "This is your inheritance from your mother. A lot of other treasure still remains.
Give up the robe and return to lay life. Enjoy sensual pleasures and do
meritorious deeds."
他的父親發現他的寶藏堆說,“這是你繼承你的母親。還有很多其他珍惜仍然存在。放棄的法袍,回到奠定生活。享受聲色犬馬,做建功立業。”


Ratthapala replied, "You should drop them all in the middle of the river because they are the cause of grief, sorrow, lamentation and despair." Ratthapala回答說,“你應該把它們都在中間的河流,因為他們是事業的悲傷,悲傷,悔恨和絕望。” His father was very upset.他的父親很不高興。

Then Ratthapila's former wives said, "Did you join the Buddha's Order in order to associate with heavenly nymphs? Are they prettier than us?"然後Ratthapila的前妻說,“你加入佛陀的命令,以聯想到天上的仙女?難道他們比我們更漂亮?”


Ratthapala replied, "Dear sisters, I did not become a bhikkhu for that reason but in order to be free from all defilements." Ratthapala回答說,“親愛的姐妹們,我沒有成為一個比丘為了這個原因,而是為了要擺脫一切煩惱。” On being called sisters by Ratthapala they realised that he would never return to them and fainted with grief and shock.在被稱為姐妹的Ratthapala他們意識到,他將永遠不會再返回給他們,並暈倒悲傷和震驚。 (Ratthapala Sutta, MLS Sta. 82, M. ii. 64-65) (Ratthapala意經,大聯盟站。82米2。64-65)

It is not possible to say that all bhikkhus will be released from rebirth, Some bhikkhus return to lay life.它不是可以說,所有比丘就可以出獄重生,有些比丘回到奠定生活。 After death as a bhikkhu some go to heavenly planes of existence, some are reborn as human beings and some go to the four lower worlds because
they did not practise the Buddha's teaching very well.
死後一比丘一些去天上飛機的存在,有些是作為人的重生,有些低到4個世界,因為他們沒有實踐佛陀的教誨很好。
Therefore, monastic life is a very serious undertaking.因此,寺院的生活是一個非常嚴肅的任務。 We can see this from a story which was told by the Buddha.我們可以看到這是從一個故事告訴佛陀。


Once, Venerable Moggallana, the chief of those disciples with psychic powers, was coming down the Gijjhakuta Hill with Venerable Lakkhana.有一次,法師Moggallana,這些弟子行政權力與精神,是數百萬美元的Gijjhakuta山與法師Lakkhana。 When they reached the foot of the mountain, Venerable Moggallana suddenly smiled.當他們到達山腳下,法師Moggallana突然笑了。 Venerable Lakkhana did not understand the former's reason for smiling and asked why he smiled.法師Lakkhana不理解前者的理由微笑,問他為什麼笑了。 Venerable Moggallana said, "You should ask the reason in the presence of the Buddha." Moggallana法師說:“你應該問的原因中存在的佛。” When they came to the presence of the Buddha Venerable Moggallana said, "I saw a swine Peta with its mouth swarming with maggots. Because of that I smiled."當他們來到在場佛尊者Moggallana說,“我看到一個豬佩塔其口擠滿了蛆。由於我笑了。”


The Buddha said, "I also saw that very same Peta soon after my attainment of Buddhahood but I did not say anything about it because they might not have believed me and that would have been
harmful to them."
佛陀說:“我也看到同樣的佩塔後不久,我實現了成佛,但我並沒有說什麼,因為他們可能對不相信我,這將是對他們有害。”

Then the bhikkhus requested the Buddha to tell about the Peta's action which had led to that state and the Buddha related the following story.然後,比丘請佛來告訴佩塔的行動,已導致該國與佛有關的下面的故事。

"During the time of Kassapa Buddha, the Peta was a bhikkhu who had skill in preaching. On one occasion he came to a monastery where two bhikkhus lived amicably together. The two resident
monks were very hospitable to the visiting monk. All three monks went
together to the village for alms. The resident bhikkhu urged the
visiting monk to preach to the villagers. Day by day the visitor won
the respect of the villagers because of his skilful preaching. A desire
to live there permanently arose in him and he thought, "It would be
better If I could make the other two bhikkhus leave this place." The
visiting monk told lies about each monk to the other to disunite them
and the two resident monks gradually became suspicious of one another
and then quarrelled violently. The visiting monk pretended to reconcile
them and make them stay but secretly he was happy.
“在時間Kassapa大佛, 佩塔
一個比丘誰在鼓吹了技能。有一次他來到一個修道院兩個友好比丘住在一起。兩位僧侶都非常熱情好客的居民向來訪的僧侶。三個和尚都去一起到村里的施捨。駐地
比丘敦促來訪的僧人,向村民宣講。日復一日的遊客贏得了尊重村民因為他嫻熟的說教。一個渴望生活在那裡永久出現在他和他的思想,
“這將是更好的,如果我可以把其他兩個比丘離開這個地方。”和尚告訴來訪的每一個謊言的和尚到其他以disunite他們和住寺逐漸成為兩個可疑的,然後
互相爭吵激烈。參訪和尚假裝調和他們,讓他們留下,但暗地裡,他很高興。


The two bhikkhus left the monastery and went in different directions.這兩個比丘離開寺院,前往不同的方向。 The visitor said to the villagers, "The two monks have left your monastery. Although I requested them not to do so, they did not listen to me. They
were too angry."
該遊客說,給村民,“兩個和尚留下您的寺院。雖然我不要求他們這樣做,他們不聽我的。他們太生氣了。”
But some wise people did not believe him.但是,一些聰明的人不相信他。

The two bhikkhus were unhappy.這兩個比丘表示不滿。 They thought, "We stayed harmoniously together for many years. Why did we blame each other?"他們認為,“我們住在一起和諧多年。為什麼我們相互指責?” After many years they met at a monastery by chance.經過許多年,他們會見了寺院的機會。 At first they did not speak to each other.起初,他們沒有說話對方。


The elder monk broke the silence by saying, "We lived together for such a long time. In the meantime, how did I offend you?"老和尚打破了沉默,說:“我們在一起生活了這麼長的時間。與此同時,我怎麼得罪你嗎?”

The younger monk replied, "No, you did not offend me."年輕的和尚說:“不,你沒有得罪我。”

"Then why did you tell the visiting monk not to associate with me?" “那你為什麼不告訴來訪的和尚聯想到我嗎?”

"I did not say that; but you told the visiting monk not to associate with me," the younger monk replied. “我並沒有說,但你告訴來訪的僧侶不要與我聯繫,”年輕和尚回答。 After that they realised that it was only because of the visiting monk that they had quarrelled and so they returned to their monastery together.之後,他們意識到,這只是因為來訪的僧侶,他們吵架,所以他們一起回到了寺院。 When the visiting monk saw them coming, he ran away from the monastery.當來訪的和尚看見他們來了,他逃離寺院。

On account of his evil deed the visitor monk was reborn in a hell and he was serving out the remaining part of his evil kamma as a swine peta.關於他的壞事佔遊客和尚往生地獄,他擔任了其餘部分的業力惡其作為豬佩塔。

Then the Buddha admonished the bhikkhus, "A bhikkhu should be calm and well restrained in thought, word and deed." (DhA. v 281)然後,佛陀告誡比丘,“一個比丘應該保持冷靜和克制以及在思想,言論和行動。”(DhA. v 281)


Prom this story we can learn many lessons about back-biting and gossip.舞會這個故事我們可以學到許多經驗教訓對後備咬閒話。 We should have good-will towards other people.我們應該有善意的對其他的人。 We should say what is true at an appropriate time.我們應該說什麼是真正的在適當的時間。 We.我們。 should be cautious about believing other people.需要警惕的相信別人。 We should keep ourselves away from people who backbite and praise themselves.我們應該保持自己遠離人誰讒和讚美自己。 If you listen to them and believe their words it will only lead to the arising of jealousy and anger.如果你聽取他們的意見,並相信他們的話只會導致產生嫉妒和憤怒。


4) Practised Respectably (Samicipatipanno) 4)從實踐體面(Samicipatipanno)


In this world everybody wants respect from others. To be a respected person, one's morality must be better than others.在這個世界上每個人都想從別人的尊重。要成為一個受人尊敬的人,一個人的道德,必須比別人做得更好。 To pay respect to each other is very important in society because everybody likes to win the respect of others and produces harmony and
happiness.
要尊敬對方,是非常重要的,因為每個人都喜歡在社會上贏得了尊重他人,產生和諧與幸福。
On the contrary, a contemptuous attitude increases hatred and causes quarrels.相反,一個輕蔑的態度,增加仇恨,導致爭吵。 The Buddha taught that it is proper to pay respect to elders and to those of superior morality such as monks and nuns.佛陀告訴我們,這是正確的要尊敬長輩和那些優良品德,如僧侶和尼姑。


On one occasion the Buddha, with Venerable Sariputta and other Theras, set out on a journey from Rajagaha to Savatthi in order to receive a gift
of the Jetavana monastery.
有一次,佛陀與舍利弗尊者和其他Theras,動身從王舍城到Savatthi為了得到一份禮物的Jetavana寺院。
Some
other bhikkhus who were the disciples of a group of six immoral monks
went on ahead to occupy a good place for their night's rest.
其他一些比丘弟子誰是一組6不道德和尚繼續佔據領先的好地方為他們晚上的休息。
So when Venerable Sariputta and the other elders arrived they had no place to rest.因此,當尊者舍利弗和其他長老來了,他們沒有地方休息。 The
Buddha summoned the monks and told a story of the past saying, "If,
while I am still alive, my disciples do not pay respect to each other
what will happen after I pass away?"
佛陀召見僧侶和講了一個故事,過去說,“如果,而我還活著,我的弟子不支付相互尊重,會發生什麼事我百年之後?”

"Long ago, three animals; a partridge, a monkey and an elephant, lived together by a banyan tree in the Himalayan forest. One day they
thought, "We should choose the eldest among us as the leader and we
will give him the first choice of food and resting place." So they
asked one another, "What is your first memory of this tree?"
“很久以前,三只動物,一個鷓鴣,一隻猴子和大象,共同生活在一個榕樹的喜馬拉雅森林。有一天,他們認為,”我們應該選擇我們當中最年長的領導者,我們會給他的第一選擇食物和休息的地方。“所以他們互相問,”什麼是你的第一個記憶這棵樹?“


The elephant said, "When I was young, I could stand with my belly touching the top of the tree."大象說:“當我年輕時,我可以站在我的肚子摸頂的樹。”

The monkey said, "When I was young, I sat on the ground and ate its sprouts."猴子說,“當我年輕時,我就坐在地上吃的豆芽。”

The partridge said, "When I was young, this tree was not here. I ate the fruits of another tree and excreted the seeds here. The tree grew from
that."
在鷓鴣說,“當我年輕時,這棵樹不在這裡。我吃了水果樹和另一分泌的種子在這裡。樹成長的這一點。”

So they recognized the partridge as the eldest and the other two paid respect to him.因此,他們承認鷓鴣作為長子,其他兩個方面向他支付。 The partridge observed morality himself and urged the other two to do the same.鷓鴣觀察自己的道德,並敦促其他兩個也這樣做。 After they had lived happily together throughout their lives they were reborn in a heavenly plane.'之後他們幸福地生活在一起,他們的整個生命重生在天上飛機。 (Tittira Jataka no. 37, Ja. i. 218) (Tittira本生沒有。37,滋。島218)


Bhikkhus dedicate their whole life to the practice of the Buddha's teaching to get rid of defilements.比丘奉獻自己一生的實踐佛陀的教導,擺脫煩惱。 Discursive thinking and illusion produce defilements.話語的思想和幻想產生煩惱。 Only a person who knows the real nature of mind and matter can root out the defilements.只有一個人,誰知道真正的精神和物質的性質可以從根本上煩惱。 So bhikkhus have to practise insight meditation in order to know correctly the true nature of mind and matter.因此,比丘必須洞察冥想練習,以了解正確的心態和真實性質的問題。 So a bhikkhu is worthy of respect even if he is not an ariyan because he is practising to eradicate the defilements.因此,一個比丘是值得尊重,即使他不是一個阿里揚,因為他是執業消除煩惱。

Devout lay Buddhists dedicate their wealth to the attainment of nibbana.虔誠的居士他們的財富奉獻給實現了涅槃。 They have no wish to gain mundane welfare.他們不希望得到世俗福利。 Therefore bhikkhus need to have good morality so that the devotees' offerings will get maximum benefit.因此,比丘必須具備良好的道德,使信徒的產品都將得到最大的利益。 The more bhikkhus practise morality, tranquillity and insight, the more merit the devotees will get from their offerings.越比丘實踐道德,安寧和洞察力,更值得信徒會從他們的產品。


Why should one make offerings to bhikkhus?為何要供養比丘?

The followers of the monastic life are entirely dependent on the support of lay people because they have no other source of income.信徒在寺院的生活完全依賴於非專業人士的支持,因為他們沒有其他的收入來源。 This mode of living was prescribed by the Buddha to make the bhikkhus humble and amenable to instruction.這種模式的生活,規定由佛使比丘謙虛,適合進行教學。 No one likes to depend on others because a dependent is in an inferior position.沒有人喜歡依賴別人,因為供養是處於劣勢地位。 The
Buddha also prescribed the bhikkhu's ascetic appearance with simple
robes and a shaven head so that bhikkhus would not become conceited
about their appearance.
佛陀還規定了比丘的苦行外觀簡單的長袍,一個光頭,使比丘不會成為他們的驕傲外觀。
Most
people cherish their hair and try to keep it in an attractive style but
the bhikkhu is not allowed to keep it more than two finger-widths long.
大多數人珍視自己的頭髮,盡量保持在一個有吸引力的風格,但比丘不得保持超過兩個手指寬度長。
Their robes are made from rags from the rubbish heap and coloured with bark dye.他們的長袍都是用碎布從垃圾堆與樹皮和彩色染料。 Nowadays, factory-made robes are usually used but the appearance is not much changed.如今,工廠製造的長袍,但通常使用的外觀沒有太大的改變。 Bhikkhus are not allowed to follow the changing fashions.比丘不得按照不斷變化的潮流。 For their food they have to accept whatever is offered and cannot choose what they want to eat.對於他們的食物,他們必須接受任何待遇,不能選擇他們想要吃。


The Buddha laid down this way of life in order to constantly remind his disciples that their life depends on others, so that they do not become
conceited about their good looks, and so that they constantly reflect
on their morality to see that they are not blameworthy.
佛陀定下這樣的生活秩序,不斷提醒他的弟子,他們的生活依賴於他人,使他們不成為他們的驕傲良好的外觀,並讓他們不斷反省自己的道德地看到,他們沒有責備。

This encourages bhikkhus to get rid of defilements whenever they arise.這鼓勵比丘擺脫煩惱時,他們出現。

Once a bhikkhu named Eyamitta lived in a forest.一旦一個名為 Eyamitta比丘住在森林中。 He always went to a village not far from the forest for his alms.他經常去的一個村莊不遠處的森林,他的施捨。 One day while he went for alms he overheard a conversation between a mother and her daughter. The mother, before going to work in the fields, told
her daughter, "Dear daughter, here is the best rice, butter, milk,
cooking-oil etc., cook them carefully. Offer them to our bhikkhu and
eat the rest yourself."
一天,他去施捨,他聽到了母親之間的交談和她的女兒。母親,然後去田裡工作,告訴她女兒,“親愛的女兒,這裡是最好的大米,酥油,牛奶,烹調油等等,廚師仔細。優惠給我們的比丘,吃自己的休息。“

The daughter asked, "What about you?"女兒問:“你怎麼樣?”


"Oh, I have had vinegar and left-over rice for my breakfast, I will take something else later." “哦,我有醋和剩餘的大米為我的早餐,我將採取別的東西以後。”

Eyamitta thought, "They are dedicating their food to nibbana. Can I develop the result of their merit according to their wish?" Eyamitta想:“他們奉獻自己的食物,涅槃。我可以發展自己的優點,結果按照他們的意願?” Then he resolved, "Until I root out the defilements, I will never eat their food."然後他解決,“直到我剷除煩惱,我永遠不會吃他們的食物。”

So he returned to his place to practise insight meditation.於是他回到自己的位置,以實踐洞察冥想。 Because he had already practised for a long time he very quickly attained nibbana.因為他已經練了很長一段時間,他很快達到涅槃。 There was still time for him to go into the village so he went to his supporter's house for alms.仍有足夠的時間讓他到村里去,所以他回到他的支持者的房子施捨。


The daughter was struck by the calm and serene features of the monk and when her mother returned told her about it.女兒感到震驚的是平靜和寧靜的特點和尚和她的母親回來時告訴她一下。 The mother, who was wise, said, "Our bhikkhu has realised nibbana", and they were both very happy.這位母親,誰是明智的,說:“我們實現了涅槃比丘”,他們都非常高興。 (Commentary on Mahasatipatthana Sutta) (述評 Mahasatipatthana意經)

The Buddha said, "If, as a result of a bhikkhu's teaching, one has the opportunity to go to the Buddha, Dhamma and Samgha for refuge, to
observe the precepts pleasing to noble people and to realise the four
noble truths then that bhikkhu is deserving of respect and offerings."
佛陀說:“如果作為一個結果一比丘的教導,一有機會到佛陀,佛法和Samgha避難,遵守戒律喜悅的高尚的人,實現四聖諦那比丘是值得尊重和產品。“
(MLS Sta. 142, M. iii. 254) (大聯盟站。142米3。254)


5) Worthy of Offerings (Ahuneyyo) 5)值得注意的募股(Ahuneyyo)


Ariya bhikkhus are worthy of offerings which are brought even from far away.阿日比丘都是值得的產品,其中提請甚至從遙遠。 Even heavenly beings, let alone human beings, come and offer to ariya bhikkhus because of their morality, tranquillity and wisdom.即使是天上的人,更不用說人類,並提供給阿日比丘 ,因為他們的道德,安寧和智慧。 Nothing gets around farther or faster than the scent of the virtuous. It can reach the Brahma world.不花錢得到周圍或更遠高於氣味的良性。它可以達到梵天世界。 It arouses the donor's generosity. Ariya bhikkhus promote the prosperity of poor people by accepting their alms-food.這引起了捐助者的慷慨。 阿里婭比丘促進繁榮的貧困人口通過接受他們的施捨糧食。 If a person offers alms to an ariya bhikkhu who has just arisen from absorption in nibbana, he can get whatever he wishes for immediately.如果一個人提供施捨給阿日比丘誰剛剛出現的吸收涅槃,他可以得到什麼,他立即祝愿。


One day, Thera Mahakassapa entered a poor quarter of the city of Rajagaha for alms-food just after arising from nirodha-sampatti. Five hundred female heavenly beings asked the Thera to take their food but he refused because his intention was to give a poor man an
opportunity of gaining great merit.
有一天,長老迦葉進入了一個季度業績不佳的城市王舍城施捨糧食剛因nirodha - sampatti。天上女500人要求長老採取他們的食物,但他拒絕了,因為他的用意,是讓一個貧窮的人有機會獲得巨大的好處。
When the king of the Devas knew about It, he and his most beloved wife, Sujata came down to Rajagaha in the guise of a poor old couple.當國王的天王是知道的,他和他最心愛的妻子,蘇迦達到王舍城的幌子一個可憐的老夫婦。 They took the appearance of weavers in a small hut.他們把織布的外觀在一間小屋。 The Thera stood at their door.在他們的長老站在門口。 They took the bowl from the Thera and filled it up with rice and curry.他們把碗裡的錫拉 ,填補起來飯和咖哩。 When the Thera opened the bowl, the delicious smell of the food spread throughout the city.長老打開碗,味道可口的食品遍布城市。 Then it occurred to the Thera that this person must be no ordinary human being and indeed must be the king of the Devas himself.然後,它發生在錫拉 ,這不是普通的人必須是人與國王確實必須是自己的天王 Then he said, "Oh, king of Devas, you have committed an offence by grabbing the opportunity of a poor family."然後他說:“哦,國王的天王,你犯了罪行,抓住機會的一個貧窮的家庭。”


Sakka replied, "In a way, I too am poor because I have had no opportunity to offer anything to a bhikkhu during the time of the previous Buddhas so
I have to run away from other Devas who have superior glory because they had given something to the disciples of the Buddha."
塞卡說,“在某種程度上,我也很可憐,因為我已經沒有任何機會,以提供一個比丘,在時間上的佛,所以我不得不逃離其他天王誰擁有精良的榮耀,因為他們給了東西佛陀的弟子。“


The Thera admonished him not to deceive him again in the future and the couple left happily after paying respects to him. The Buddha saw this event
from his monastery and told the bhikkhus about it. The bhikkhus
wondered how the king of the Devas knew that the Thera had just come out of nirodha-samapatti and the Buddha answered, "The reputation of the virtuous spreads far and wide; it reaches even the Deva world. On account of the Thera's reputation, Sakka himself came to offer alms-food to him."'
長老告誡他不要再欺騙他的未來,夫婦高興地離開了他付出的敬意。佛陀看到此事件從他的寺院,並告訴比丘一下。比丘不知道該如何國王的天王知道瑟拉剛剛走出nirodha - samapatti和佛陀回答說:“美譽的良性傳播甚廣,它達到甚至德瓦世界。論帳戶的錫拉的聲譽,作花自己來提供救濟糧給他。 “'


The Buddha enumerated fourteen grades of offerings:-佛陀列舉 14等級的產品: -

1. 1。 An offering to the Buddha.一個提供給佛。

2. 2。 An offering to a Paccekabuddha who is enligh tened by himself but cannot preach to others.一個提供給Paccekabuddha誰是enligh tened由他本人,但不能向其他人宣傳。

3. 3。 An offering to an Arahant.一個提供給一阿羅漢。

4. 4。 An offering to one striving for Arahantship.一個提供一個爭取 Arahantship。

5. 5。 An offering to a non-returner.一個提供給非還者。

6. 6。 An offering to one striving for non-returning.一個提供一個爭取非返回。

7. 7。 An offering to a once-returner.一個提供給一個曾經還者。

8. 8。 An offering to one striving for once-returning.一個提供一個爭取一次回國。

9. 9。 An offering to a stream-winner.祭到流得主。

10. 10。 An offering to one striving for stream-winning.一個提供一個流爭取獲獎。

11. 11。 An offering to one outside the Buddha's teaching who is detached from sensual pleasures.一個提供給一組在外面佛陀的教導是誰脫離聲色犬馬。

12. 12。 An offering to an ordinary person of moral habit.一個提供給一般人的道德習慣。

13. 13。 An offering to a person of poor moral habit.一個提供給貧困的人的道德習慣。

14. 14。 An offering to an animal.一個提供給動物。


An offering to an animal yields a hundred-fold benefit; to a person of poor moral habit, a thousand fold; to a moral person, a
hundred-thousand-fold; so you can best imagine how much is the benefit
of offering to bhikkhus, nuns and yogis who are striving for the fruit
of stream-winning or higher attainments.
一個提供給動物產生一百倍的好處;一個人的道德習慣差,一千倍,一個道德的人,一個100 - 1000倍,所以你可以想像有多少是最佳的效益提供給比丘,和瑜伽的修女是誰爭取的成果流獲獎或更高的造詣。

But this offering to individuals is still less than the fruit of offering to the Samgha.但是,這仍然是向個人提供低於果實提供給Samgha。 When the Buddha's maternal aunt, Mahapajapati Goatami offered him a pair of the best new robes, he told her three times, "Give it to the Order
Gotami, if you give it to the Order I will be honoured and the Order
too. In the distant future there will be many who are just in the name
of bhlkkhus who wear the yellow robes around their neck. If a person
offers even to them, dedicating the offering to the Order, the result
of his offering will be too great to measure."(MLS. Sta. 142, M.
iii.256)
當佛陀的姨母,摩訶Goatami給了他一對最好的新衣服,他告訴她的3倍,“給它的命令彌,如果你給它的命令我將榮幸和
議事程序了。在不久的將來會有很多只是誰在誰的名稱bhlkkhus穿著黃色長袍在脖子上。如果一個人連給他們提供,致力於向客戶提供的命令,結果他的產
品將太大衡量。 “(MLS.站。142米iii.256)


6) Worthy of Hospitality (Pahuneyyo) 6)值得注意的招待費(Pahuneyyo)


People tend to keep good things for visitors and friends who visit them occasionally.人們往往把好東西和朋友誰供遊人探訪他們。 These visitors may give some pleasure and aid to them in worldly affairs.這些旅客可能會提供一些援助,以高興和他們在世俗事務。 But ariya bhikkhus can be seen only when people live during the Buddha's Sasana.但是,阿日比丘可以看到只有當人們生活在佛陀的薩沙納。 Whenever ariya bhikkhus meet people they promote their merit每當阿日比丘滿足人們他們促進他們的優點

and guide them how to conduct themselves well, how to gain release from suffering, how to choose good friends, how to associate with each other
etc. So bhikkhus are worthy even of the presents which have been set
aside for visitors.
並指導他們如何進行自己,如何獲得釋放的痛苦,如何選擇好的朋友,如何相互關聯,所以比丘等都是值得的禮物甚至已經預留遊客。
When someone offers something to an ariya bhikkhu he will accumulate a great deal of merit.當有人向阿日提供的東西會比丘他積累了很多的好處。 To get immediate result of giving the offering must be endowed with four conditions:-要獲得即時結果提供給必須賦予四個條件: -


1. 1。 The perfection of the person receiving the alms; ie he must be an Arahant or Anagami.在完美的人接受施捨,也就是說,他必須是阿羅漢或阿那含。

2. 2。 The perfection of generosity, ie the donor must feel happiness for his offering before, during and after giving it.慷慨的完善,即捐贈者必須為他感到幸福提供之前,期間和之後給它。

3. 3。 The perfection of the alms given; ie they must be produced by lawful livelihood.在完善的施捨給予,也就是說他們必須通過合法的生產生活。

4. 4。 The perfection of the dignity of the offering.在完善的尊嚴的產品。


The Story of a Slave 一個奴隸的故事

Once, in Benares, there was a young son of a rich man, Canda.有一次,在貝拿勒斯,有一個年輕的兒子,一個富有的人,坎達。 He came into a great inheritance upon the death of his parents. Looking at the wealth he thought, "My parents could not use the wealth fully. I
will spend all of it."
他走進一個偉大的繼承去世後,他的父母。仰望的財富,他想,“我的父母不能充分利用的財富。我會用我所有的了。”
So he spent a huge sum of money to build a dining room and bathing house.於是,他花了巨額資金建設一個飯廳和洗澡的房子。 He took a bath with scented water and ate food worth a thousand pieces of gold every day.他洗澡有香味的水,吃的食物值得一萬件黃金每一天。 Even from far away, people came to see him eat and envied his good fortune.即使從遠處,人們都來看他吃飯,羨慕他的好運氣。


One day, when a villager saw the food, he could not restrain his desire to eat it and asked the rich man what he must do to eat his food for one
day.
有一天,當村民看到了食物,他無法抑制自己的願望和要求吃什麼,他富有的人必須做他的食物吃一天。
The rich man replied that to do so he must work for him for three years.有錢的人回答說,這樣做,他必須為他工作了3年。 The villager agreed and became his slave for three years.村民同意,並成為他的奴隸為三年。


At the end of the three years he was taken to the dining room for his hard-earned meal.在結束三年他帶到了餐廳對他的血汗錢美食。 When he was about to eat the meal a Paccekabuddha suddenly appeared in front of him for alms.當他正準備吃一頓Paccekabuddha前面突然出現在他的施捨。 The poor man thought, "Because of my lack of merit in past lives, I have had to slave for three years for this meal. In order to avoid future
poverty I will give the meal to the Paccekabuddha."
這個可憐的人認為,“由於我缺乏的優點在過去的生活,我不得不從3年的這頓飯。為了避免今後我會向貧窮的Paccekabuddha吃飯。”
He
then offered the meal and prayed, "May I have perfect wealth and
happiness in every future life and may I understand the truths that you
have realised."
然後,他所提供的膳食和祈禱,“我可以有完善的財富和幸福的未來生活,在每一個可能我明白你已經認識到的真理。”
The Paccekabuddha said, "May your wishes he fulfilled."該Paccekabuddha說,“願你的願望他實現。”


The people were surprised at his great generosity and praised him.人們驚訝於他的偉大的慷慨和稱讚他。 When the rich man heard about it, he was also very pleased with the poor villager's offering and shared half his wealth with him.當財主聽說過,他也非常高興的是,貧困村民的提供和分享他的財富和他的一半。 They lived together happily for the rest of their lives and when they passed away they were reborn in heavenly planes.他們快樂地生活在一起,其餘的為他們的生活和去世時,他們在天上飛機重生。 In the lifetime of Gotama Buddha the villager was reborn in a rich family.在一生的喬答摩佛陀的村民被重生在一個富裕的家庭。 From the time of his conception the family felt both physical and mental happiness so he was named 'Sukha'.從時間概念的家人覺得他的身體和精神的幸福,所以他被命名為'蘇哈'。 He became a novice at the age of seven.他成了一個新手在7歲。 On the eighth day after his ordination he accompanied Thera Sariputta on his alms-round.第八日,他在他的協調陪同長老舍利弗他施捨輪。 When
they came across some farmers irrigating their fields, some fletchers
straightening arrows and some wheelwrights making spokes for their
wheels the novice asked the Thera if these inanimate things could be
guided to where one wanted them.
當他們碰到一些農民灌溉他們的田地,一些弗萊徹斯整頓箭頭和一些威爾賴茨使他們的車輪輻條的初學者問長老,如果這些沒有生命的東西可以引導他們想要的地方之一。
The Thera answered in the affirmative.該長老回答是肯定的。 The
novice pondered that if that were so there could he no reason why a
person could not tame his mind and practise tranquillity and insight
meditation.
新手思考,如果是這樣,他可能有一個人沒有理由不能馴服他的頭腦和實踐的安寧和洞察力冥想。
Thinking thus, he returned to the monastery and practiced meditation in solitude.思考,因此,他回到了寺院和實踐打坐在孤獨。 He attained Arahantship on that very day.他取得Arahantship就在那一天。


7. 7。 Worthy of Gifts (dakkhineyyo) 值得禮品(dakkhineyyo)


Naturally, living beings cling to their own wealth but they offer some to other people for various reasons.當然,眾生堅持自己的財富,而是他們向其他人提供一些因各種原因。 The Buddha assured us that the offerings based on attachment, fear or reciprocation cannot give much fruit in the future life.佛陀向我們保證產品的基礎上附件,恐懼或回報不能太多的成果在今後的生活。 But the donor has contributed to affection and freedom from danger in a small way in the present life.但捐助促進了感情和自由的危險在一小的方式在現在的生活。 To be a fruitful offering it should be grounded in loving-kindness, compassion, respect or belief in kamma and rebirth; that is to say that
progress in one's future life depends on present wholesome deeds, and
unwholesome deeds cause one's status to decline in future lives.
要成為一個富有成果的提供,應立足於慈愛,同情,尊重和信仰的業力和再生的,這就是說,進步在自己未來的生活取決於目前有益健康的行為,不健康行為的原因之一的地位下降,未來生命。
According
to Buddhism there are thirty-one planes; namely, four lower worlds, the
human realm, and twenty-six heavenly planes. Until beings attain
Nibbana they will have to transfer from one realm to another.
據佛教有31架,即四低世界,人的境界,26天飛機。直到眾生涅槃,他們必須從一個領域轉移到另一個。
We can say that human beings are in a middle place between the four lower worlds and the heavenly planes.我們可以說,人類正處於中間位置的4間降低世界和天上的飛機。 Everyone should try at least not to descend below the human realm by observing morality and practicing charity.每個人都應該嘗試至少不低於降臨人間,遵守道德和執業慈善機構。 The Buddha said that proper and pure offerings can produce benefit and he enumerated four different kinds of offerings.佛陀說,適當的和純粹的產品可以產生效益,他列舉的四種不同類型的產品。

What are they?它們是什麼?


1. 1。 There is the offering purified by the donor but not by the recipient; ie the donor is of morel habit and good character but the recipient is of poor
morality and of evil character.
還有一個由捐助者提供純淨而不是由收件人,即捐贈者的習慣和良好的品格莫雷爾但收款人是貧困道德和罪惡性質。
This offering does not give great results.這不給提供很大的成績。 To
increase the results of this offering one should dedicate it to the
Order because a gift to the Order is of greater fruit than a gift to
individuals.
為了增加本次發行的結果應該奉獻給訂購的禮物,因為該命令是一個更大的果子比個人的禮物。

2. 2。 There is the offering purified by the recipient but not by the donor; ie the recipient is of more habit and good character but the donor isn't.還有一個由收件人提供純淨而不是由捐助者,即收件人是更習慣和良好的品格,但捐助者並非如此。 This offering also doesn't produce great fruit.此產品還不會產生很大的成果。

3. 3。 There is the offering purified by neither the donor nor the recipient.有沒有開辦純化捐助或收件人。 This offering is of least fruit.這是最不發達國家提供水果。


4. 4。 There is the offering purified by both the donor and the recipient.有純化都開辦捐贈者和接受者。 This offering produces the most abundant fruit of all.這提供了最豐富的水果生產的所有。 ( MLA. Sta. 142, M. iii. 257) (MLA.站。142米3。257)


8) Worthy of Reverence (Anjalikaraniyo) 8)值得崇敬(Anjalikaraniyo)


In the world there are various kinds of salutation. Although some people salute each other according to their tradition, culture, or principle;
as for a Buddhist his salutation to the Buddha and his Order has
nothing to do with them.
在世界上有各種各樣的稱呼。儘管一些人互相致意根據自己的傳統,文化,或原則,作為一個佛教徒,他稱呼為佛陀和他的命令已與他們無關。
Holding up his hands with palms touching he pays respect to their virtue which is worthy of respect.他舉起雙手手掌觸摸他支付他們的美德,尊重是值得尊重。 He does not pay respect only to their appearance or to the person.他不只是他們的敬意外觀或該人的。 Anyone
can take on the appearance of respectability with ease but it Is
difficult to live up to the high standards of morality, tranquillity
and insight knowledge.
任何人都可以承擔的外觀體面輕鬆,但很難辜負高標準的道德,安寧和洞察力的知識。
An ordinary person has great difficulty even to observe five precepts.一個普通的人有很大的困難甚至遵守五戒。 As for bhikkhus, they have to practise a lot of rules to be worthy of the people's reverence.至於比丘,他們練習了很多規則,是值得人民的尊敬。 If
a bhikkhu fails to follow the monastic discipline his life becomes a
burden of guilt. Therefore the Buddha constantly admonished his
disciples to conduct themselves so that they would be worthy of respect.
如果一個比丘不遵守紀律的寺院生活成了他的負擔內疚。因此,佛陀不斷告誡他的弟子們,使他們自己的行為將值得尊重。


Once, the Buddha was on alms-round among the Kosala people with a great following of monks.有一次,佛陀是在施捨輪中柯撒拉人與一個偉大的僧人以下。 On the way he saw a great fire and stepped off the road and sat down at the foot of a big tree.在路上,他看到了一個偉大的消防和走下公路,腳坐在一棵大樹。 Then he asked the monks, "What do you think, 0 monks? Which would be better? To lie down beside that great mass of fire or to lie down beside a
beautiful lady?"
然後他問和尚:“你怎麼看,0僧人,哪個會更好?躺下,旁邊這個偉大的大規模火災或躺下,旁邊一個漂亮的小姐?”

The bhikkhus replied, "Surely it would be better to lie down beside a beautiful lady."該比丘回答說:“這肯定是最好躺下,旁邊一個美麗的姑娘。”


The Buddha said, "It would be better for a bhikkhu to lie down beside that great mass of fire. Because fire might cause him harm or even death but
he would not because of that, go down to hell. If he were to lie down
beside a beautiful lady his morality would easily break and his
immorality would cause his birth in hell after death."
佛陀說:“這將更好地為比丘躺下旁,偉大的大規模火災。由於火災可能造成他的傷害,甚至死亡,但他不會因為這一點,去到地獄。如果他躺下旁邊一個漂亮的小姐,他將很容易突破道德和他的不道德行為會造成其出生死後在地獄裡。“


The Buddha continued his sermon thus: the suffering which will be felt by an immoral bhikkhu on account of enjoying the respect of wealthy nobles
is worse than the suffering which a person feels when he is bound and
both his legs are crushed to the bone-marrow with a stout horse-hair
rope being twisted by a strong man.
佛陀繼續他的布道這樣的:苦難將感受到一種不道德的比丘就佔享受富有貴族的尊重不如一個人的痛苦感覺的時候,他的約束,無論他的腿被壓死的骨髓一個結實的馬毛繩被扭曲了一個堅強的人。

The suffering which will be felt by an immoral bhikkhu on account of enjoying the salutation of wealthy nobles is worse than the suffering
which a person feels when his chest is pierced with a sharp spear.
苦難將感受到一種不道德的比丘就佔享受富裕的貴族稱呼不如一個人的苦難時,他感到胸部是用鋒利的矛刺穿。

The suffering which will be felt by an immoral bhikkhu on account of enjoying wearing the monastic robe is worse than the suffering which a
person feels when his body is wrapped around with red-hot iron plates.
苦難將感受到一種不道德的比丘就佔享受身穿長袍的僧侶不如一個人的痛苦感覺包裹時,他的身體和周圍的火紅的鐵片。


The suffering which will be felt by an immoral bhikkhu on account of enjoying alms-food is worse than the suffering which a person feels
when he swallows a red-hot iron ball.
苦難將感受到一種不道德比丘就佔享受施捨食品不如一個人的痛苦感覺時,他吞食了火紅的鐵球。

The suffering which will be felt by an immoral bhikkhu on account of enjoying the couch or bed is worse than the suffering which a person
feels when he sits or lies on a red-hot iron bed.
苦難將感受到一種不道德的比丘就佔享受沙發或床不如一個人的痛苦感覺時,他坐在或躺在一個火紅的鐵床上。


The suffering which will be felt by an immoral bhikkhu on account of enjoying the use of the monastery is worse than the suffering which a
person feels when he is boiled in a red-hot iron cauldron.
苦難將感受到一種不道德的比丘有關帳戶的使用享受寺院不如一個人的痛苦感覺的時候,他是在一煮火紅的鐵釜。

Therefore you should train yourselves thus; we make of use the requisites; that is to say, the robes, alms-food, medicine and monastery.因此,你要培養自己因此,我們不作使用的必要條件,這就是說,在長袍,施捨食品,藥品和修道院。 These
offerings should become very fruitful, very profitable for the donors
so we must develop our morality, tranquillity and wisdom while using
these four requisites.
這些產品應該變得非常富有成果,非常有利可圖的捐助者,所以我們必須發展我們的道德,安寧和智慧,同時使用這四個必要條件。
In this way you should strive earnestly for the good of both self and others.'這樣你應該努力認真的好自己和他人都。 (A.
iv. 128-135) In accordance with the Buddha's teaching, the bhikkhus
practise the monastic rules so they are worthy of reverence.
(答四。128-135)根據佛陀的教導,寺院的比丘實踐規則,他們值得尊敬。


9) The Finest Field of Merit in the World 9)是全球最優秀場的優異世界


(Anuttaram punnakkhettam lokassa) (Anuttaram punnakkhettam lokassa)

Giving offerings is like farming.給產品是工廠化農業。 To get a bountiful crop there are several necessary factors; good mature seeds, sufficient water, fertile soil, a knowledgeable farmer,
protection from pests etc. In the same way, for an offering to be
beneficial a donor must have faith, generosity, wisdom, joy and must
offer his donation to a virtuous recipient.
要獲得大豐收,農作物有幾個必要的因素,良好的成熟種子,足夠的水,肥沃的土壤,有知識的農民,保護免受有害生物等,以同樣的方式,將提供一個有益的捐助者必須要有信心,慷慨,智慧,快樂,必須提供一個良性的捐贈收件人。
As
an unripe or rotten seed cannot grow; if a person has no faith,
compassion or loving-kindness he will be reluctant to give anything in
charity.
作為一個未成熟或腐爛的種子不能生長,如果一個人沒有信仰,同情心和慈愛,他將不願意付出一切的慈善機構。
If
a seed is not supplied with enough water it cannot grow properly and
yield a good crop. Like wise, some people offer their wealth
reluctantly so they get only freedom from danger.
如果種子未提供足夠的水不能正常生長和產量的一個好收成。一樣聰明,有些人不情願地提供他們的財富使他們只有免於危險。
When a farmer cannot protect his field from pests all his endeavours may be in vain.當農民無法保護自己免受有害生物的所有領域,他的努力可能是徒勞的。 Some people offer things to others expecting that they will reciprocate or in order to put them under an obligation.有些人對他人提供的東西,他們會回報預期或為了把它們有義務。 When the recipients do not fulfill their wishes they tend to regret having made any offering.當受助人不履行自己的意願,他們往往會後悔作出的任何產品。 Such offerings also cannot produce much result.這種產品也不能產生什麼結果。 In connection with this a story should be told.在這方面應該說一個故事。


Once, King Pasenadi of Kosala came to pay homage to the Buddha after having confiscated a rich man's wealth because he had left no heirs.有一次,國王Pasenadi的柯撒拉前來朝拜佛祖後沒收了富人的財富,因為他沒有留下繼承人。 The
king told the Buddha, "The rich man was very stingy, he was reluctant
to spend his wealth even on himself and therefore he ate very sparingly
and wore only coarse clothes. Why was he unable to enjoy his wealth?"
國王告訴佛,“豐富的人很吝嗇,他不願用自己的財富,甚至對自己,因此他有節制地吃和穿的只有很粗的衣服。為什麼他不能享受他的財富?”


The Buddha related the story of the rich man's past life.佛陀的故事有關的富人過去的生活。 One day when a Paccekabuddha came and stood for alms at his house he told his wife to offer something to him.有一天,當一個Paccekabuddha施捨來了,主張在他的家裡,他告訴他的妻子向他提供的東西。 His wife, thinking that it was very rare for her husband to give her permission to give alms, filled up the alms-bowl with choice food.他的妻子,認為這是非常罕見的丈夫給她的准許,讓施捨,填補了施捨,一碗選擇食物。 The rich man met the Paccekabuddha on his way home and had a look in the alms-bowl.財主符合Paccekabuddha在回家的路上,並且看看在救濟式碗。 Seeing
that his wife had offered a substantial amount of good food, he
thought, "Oh, this bhikkhu would only have a good sleep after such a
good meal, it would have been better if my servants had been given the
food; at least they would have given me better service."
看到他的妻子提供了大量的好食物,他想,“哦,這比丘只會有一個良好的睡眠後,這樣的好飯,那將是更好,如果我的僕人已獲得食物,至少他們會讓我更好的服務。“
Because he had offered alms-food to the Paccekabuddha he became a rich man in the present life.因為他提供施捨糧食的Paccekabuddha他成為一個富有的人在現在的生活。 Because he regretted having offered the food he had no wish to spend anything even on himself.因為他後悔所提供的食物,他沒有想什麼,甚至對自己花。

The king remarked, "Even though he had lived here in the life-time of the Buddha himself, he had not made any offering of anything to the Buddha
or his disciples; indeed the rich man had missed a good opportunity; he
had been very foolish."
國王說,“雖然他一直住在這裡的生活,時間是佛陀本人,他還沒有作出任何提供的任何佛陀或他的弟子,而事實上,富人錯過了一個很好的機會,他一直非常愚蠢的。“
(DhA. v. 355) (DhA.訴 355)


The king's remark is quite right because the rich man is like a foolish farmer who does not work to protect a fertile field even though he has
all the facilities.
王的說法是很對的,因為富人就像一個愚蠢的農民誰不工作,以保護肥田儘管他的所有設施。
Now,
we too, have a very precious opportunity to offer alms to virtuous
bhikkhus, to observe the precepts and to practise insight meditation
while the Buddha's teachings are still intact.
現在,我們也有一個非常寶貴的機會,提供施捨良性比丘,遵守戒律,實踐洞察冥想,而佛陀的教誨仍完好無損。
The remaining lifetime of the sasana is only about 2,500 years.餘下的生命期薩沙納只有約2500年。 After
the Buddha's teachings disappear it will be a very long time before one
can have another such opportunity to practise the Dhamma.
經過佛陀的教誨消失,這將是一個很長的時間才可再有這樣的機會去實踐佛法。


All of the above mentioned attributes are concerned with ariya bhikkhus or noble ones who have realised one of the eight stages of holiness ie the four supramundane paths (magga) and fruitions (phala). There are four pairs:-所有上述屬性所關心的是阿日比丘或崇高的誰已經意識到一個聖潔的八個階段,即4個超塵脫俗路徑(馬格)fruitions(帕拉)。有4對: -

1. 1。 The one realising the path of stream-winning (sotapatti-magga).實現一個流的路徑獲獎(sotapatti -馬格)。

2. 2。 The one realising the fruition of stream-winning (sotapatti-phala).一個流實現成果獲獎(sotapatti -帕拉)。

3. 3。 The one realising the path of once-returner (sakadagami-magga).一個實現路徑一度還者(斯陀含-馬格)。

4. 4。 The one realising the fruition of once-returner (sakadagami -phala).一個實現成果的一次還者(斯陀含-帕拉)。

5. 5。 The one realising the path of non-returner (anagami-magga).一個實現的路徑不還者(阿那含-馬格)。

6. 6。 The one realising the fruition of non-returner (anagami-ph ala).一個實現成果的非還者(阿那含,pH值翼)。

7. 7。 The one realising the path of arahant (arahatta-magga).一個實現路徑阿羅漢(arahatta -馬格)。

8. 8。 The one realising the fruition of arahant (arahatta -phala).一個實現成果的阿羅漢(arahatta -帕拉)。

Path (magga) is the designation of the moment of entering into one of the four stages of holiness.路徑(馬格)是指定的時刻進入到一個四階段的聖潔。 Its duration is extremely short.其持續時間非常短。


The moment of rooting out the defilements is called magga. Phala (fruition) are the moments of consciousness immediately following the path moment and which may also be repeated for longer periods
thereafter by developing concentration.
目前根除的煩惱稱為馬格。 帕拉 (成果)是意識的時刻緊跟在路徑的時刻,這也可能會重複較長時間後,由發展中的濃度。
So in brief there are only four types of noble individuals; the stream-winner (sotapanna), the once-returner (sakadagami), the non-returner (anagami) and the arahant.因此,在簡短的只有四種類型的高尚的個人;流得主(須陀洹),一度還者(斯陀含),不還者(阿那含)和阿羅漢。

The stream-winner is free from the five fetters which bind one to the lower worlds, namely; personality belief or ego illusion (sakkhaya ditthi), sceptical doubt (vicikiccha, attachment to wrong practices (silabbataparamasa), envy (issa) and meanness (macchariya). After he is reborn seven times at most as a human being or heavenly being his process of mind and matter will cease, ie he will attain arahatta magga.流得主是擺脫束縛的五個結合一個較低的世界,即,人格信仰或自我幻想(sakkhaya ditthi),持懷疑態度的疑問(vicikiccha,查封錯誤的做法(silabbataparamasa),嫉妒(ISSA)和卑鄙( macchariya)。往生後,他是7次,最多的一人或天是他的精神和物質的過程將停止,即他將實現arahatta馬格。


The once-returner, in addition, is nearly free from the strong fetters of sensual desire (kamacchanda) and ill -will (byapada). He rarely desires sensual pleasures and will be reborn at most once more as a human being.一度還者,除此之外,幾乎不受羈絆的強烈感官慾望(kamacchanda)和虐待,將(byapada)。他很少慾望聲色犬馬,將再次重生最多的一個人。

The non-returner becomes totally free from the above two fetters.不還者成為完全自由的從上述兩個束縛。 He will never return to the sensual world (kama-loka) but will attain final release in the Brahma world.他永遠不會返回到感官世界(卡馬-洛卡),但最終版本將實現在梵天世界。


The Arahant Is free from all defilements; the above mentioned as well as craving for fine-material existence (rupa-raga), craving for immaterial existence (arupa -raga), conceit (mana), restlessness (uddhacca) and ignorance (avijja). He has put an end to rebirth.該阿羅漢不受一切煩惱,上述提到的渴求以及對精細物質的存在(色身,拉加),渴望對非物質的存在(arupa -拉加),自負(法力),煩躁(uddhacca)和無知(avijja) 。他制止重生。

How should one behave towards bhikkhus? 一行為應如何對比丘?

The Buddha preached one verse in the Dhammapada: "If one wrongs a person who should not be wronged; who is free from moral defilements, the evil falls back upon that fool like fine dust
thrown against the wind."
佛陀在鼓吹一法句:“如果一個錯誤的人誰不應該被冤枉的,誰是不受道德污穢,邪惡的回落後,那個傻瓜像微塵拋出逆風。”
(Dhp. V 125) (Dhp. V 125)


In the life-time of the Buddha, as a hunter called Koka was going out to hunt with his pack of hounds he met a bhikkhu entering the city for
alms-food.
在生命的時間是佛,作為一個獵人叫科卡出去打獵,他包的獵狗,他遇到了一個比丘進城的施捨糧食。
He
took that as a bad omen and grumbled to himself, 'Since I have seen
this wretched one, I don't expect I shall get anything today," and he
went on his way. As he expected he did not get anything. On his way
home he again saw the same bhikkhu returning to the monastery after
taking his meal in the city so he became very angry and set his dogs on
the bhikkhu. Quickly, the bhikkhu climbed up a tree to a level just out
of reach of the hounds. Then the hunter went to the foot of the tree
and pricked the feet of the bhikkhu with the tip of his arrow. The
bhikkhu was in great pain and was not able to keep his robes on; they
slipped off his body and onto the hunter. The dogs, seeing the robes,
thought that the bhikkhu had fallen from the tree and pounced on the
hunter tearing him to pieces. The bhikkhu broke a dead branch from the
tree and throw it at the dogs scaring them into the forest but when he
came down he found that the hunter was already dead. He felt sorry for
him and wondered whether he might be held responsible for the death
since the hunter had died because of being covered up by his robes. So
he went to the Buddha to clear up his doubt.
他作為一個不好的預兆,並抱怨他自己,'既然
我已經看到了這可憐的,我不希望我會得到什麼今天,“他繼續他的道路。正如他預料,他沒有得到任何東西。論回家的路上,他又看到了同樣的比丘回到修道院
後,以他的飯,所以他在這個城市變得非常生氣,並設置他的狗的比丘。快,比丘爬上樹的水平都夠不著的獵狗。然後獵人去腳樹,扎腳的比丘與他的小費箭頭。的
比丘在巨大的痛苦和無法保住自己的長袍上,他們脫下他的身體和上獵人。狗,看到長袍,認為下降比丘從樹上竄上他的獵人撕裂成碎片。打破了該比丘枯枝從樹上
扔在狗嚇唬他們進入森林,但當他下來,他發現,獵人已經死了。他感到難過,他想知道他是否可能舉行的死亡負責,因為獵人死了,因為被掩蓋了他的長袍。於
是,他到佛清除他的懷疑。


The Buddha said, "My son, rest assured and have no doubt; you are not responsible for the death of the hunter, your morality is not soiled on
account of his death. Indeed that hunter did a great wrong to one to
whom he should do no wrong and so came to his grievous end."
佛陀說:“我的兒子,放心,毫無疑問,你們是不是負責死亡的獵人,你的道德是不臟就交代他的死亡。的確是獵人做了一個大錯,他應該向誰這樣做沒有錯,所以來到他嚴重的結束。“

In accordance with this story one should take care not to do any wrong to bhikkhus even if one cannot pay respect to them.根據這個故事,一要注意不要做任何錯誤的比丘,即使不能向他們致敬。


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(မုိးကုတ္ ဆရာေတာ္)

မိုက္တယ္ဆိုတာ ကိုယ္ပဲခံရတာ။
လိမၼာတယ္ဆိုတာ ကိုယ္ပဲစံရတာ။
မယံုခဲ့ရင္ေတာင္
မိုက္မၾကည့္နဲ့ လိမၼာပါ။
(ဓမၼဒူတ အရွင္ေဆကိႏၵ)

ယံုၾကည္ထိုက္သူျဖစ္ေအာင္ ရိုးသားရမည္။
အားကိုးထိုက္သူျဖစ္ေအာင္ ၾကိဳးစားရမည္။
ေလးစားထိုက္သူျဖစ္ေအာင္ စင္ၾကယ္ရမည္။
(ဓမၼေဘရီ အရွင္၀ီရိယ)

ေရေၾကာင့္ျဖစ္ေသာ အညစ္အေၾကးကို
ေရႏွင့္သာ စင္ၾကယ္ေအာင္ ေဆးေၾကာႏိုင္သလို
စိတ္ေၾကာင့္ျဖစ္ေသာ
အညစ္အေၾကးကို
စိတ္ႏွင့္သာလွ်င္ စင္ၾကယ္ေအာင္ ေဆးေၾကာႏိုင္ပါ၏။
(ဗုဒၶ)

ဓေမၼာဟေ၀ ရကၡတိ ဓမၼစာရီ
တရားေစာင့္ေသာသူကို တရားကျပန္လည္ေစာင့္ေရွာက္ေပး၏။ (ဗုဒၶ)

အသက္ရွင္ဖို့စားပါ။ စားဖို့သက္သက္ အတြက္ေတာ့ အသက္ရွင္ မေနပါနဲ့။ အမ်ားအတြက္ သာသနာအတြက္ လုပ္စရာေတြ အမ်ားၾကီးပါ။

သူေတာ္ေကာင္း သူေတာ္ေကာင္း

သူေတာ္လာေအာင္ ကိုယ္ကေကာင္း
ဒါမွ သူေတာ္ေကာင္း။
သူေတာ္ေကာင္း သူေတာ္ေကာင္း
သူမေတာ္လဲ ကိုယ္ကေကာင္း
ဒါမွ သူေတာ္ေကာင္း။

သူေတာ္ေကာင္း သူေတာ္ေကာင္း

သူမေကာင္းလည္း ကိုယ္ကေတာ္ 

သူမေတာ္လည္း ကိုယ္ကေကာင္း

ဒါမွ သူေတာ္ေကာင္း။
သူေတာ္ေကာင္းေလးျဖစ္ေစခ်င္ စိတ္ထားလွဖို႔ျပင္
သတိယွဥ္တယ္ သစၥာသံုး ဒါမွ အျမတ္ဆံုး။

ကတညတ ကတေ၀ဒီ
ေက်းဇူးတရားကိုသိျခင္း
ေက်းဇူးတရားကို ျပန္လည္ေပးဆပ္ျခင္းသည္ မဂၤလာမည္ပါ၏။
(ဗုဒၶ)

အတိတ္ကိုေတြး၊ မေဆြးနဲ့
အတိတ္ဆိုတာ ျပန္မလာဘူး။
အနာဂတ္ကိုမွန္းဆ မလြမ္းတနဲ့
အနာဂတ္ဆိုတာမေသခ်ာဘူး။
ပစၥဳပန္မွာ လုပ္သင့္ရာ၀ယ္
ပညာလံု႔လ အသံုးခ်လွ်က္
ဘ၀တန္ဖိုး အားမာန္ကိုး၍
ျမတ္ႏိုးၾကည္ျဖဴ အရယူေလာ့။
(ေဒါက္တာ အရွင္နႏၵမာလာဘိ၀ံသ)

သူတစ္ပါးအတြက္ ခြ်တ္ယြင္းခ်က္
ကိုယ့္အတြက္ သင္ခန္းစာ။

သူတစ္ဖက္သား၊မ်က္မာန္ပြါးေသာ္ တရားမကြာ၊ထိန္းေစာင့္ကာျဖင့္

ေမတၱာႏွလံုး၊ကိုယ္ကသံုးလွ်င္ အရွဳံးဘယ္မွာရွိခ်ိမ့္နည္း။
(မင္းကြန္း ဆရာေတာ္)

 

 

ျမန္မာဝက္ဆိုက္ ဘေလာ့မ်ား                 လမ္းညႊန္

(ပံုေပၚတြင္ ႏွိပ္၍ မူရင္း ေနရာသို႔ သြားေရာက္ ေလ့လာႏိုင္ပါသည္။)

 


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    ျမန္မာ သတင္းစာ ဂ်ာနယ္မ်ား စုစည္းရာ (၁)

 

    ျမန္မာ သတင္းစာ ဂ်ာနယ္မ်ား စုစည္းရာ (၂)

 

 

 

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    "ျမန္မာစာ ျမန္မာစကား "

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