ရတနာ၀ါသ ဘုရားေက်ာင္း 華緬 三寶寺

Chong Li, Taiwan R.O.C

ေကာသလအိမ္မက္ ၁၆-ခ်က္။16 DREAMS OF KING PASENADI 佛陀解釋16景PASENADI夢想

(၁) အေမး ။ ႏြားနက္ေလးခု၊ ေဝွ႕မႈဟန္ျပင္၊ မေဝွ႕ၾကဘဲ၊ ေရွာင္လြဲသည္ျမင္။
အေျဖ။ အေရွ႕အေနာက္၊ ေတာင္ ေျမာက္ မိုးဆင္၊ ျခိမ္းသံေပး မိုးေဝးလြင့္ေပ်ာက္စင္။


(၂) အေမး ။ ေျမကမၾ<ြက၊ ငယ္လွသစ္ပင္၊ ဖူးငံုရင့္ၿပီး၊ ပြင့္သီးေတြ႕ျမင္။
အေျဖ ။ အရြယ္မမွ်၊ ပ်ိဳမ လံုခင္၊ သမီးသား၊ လင္ထား အိမ္ေထာင္ဆင္။


(၃) အေမး ။ ယေန႔ဖြားစ၊ ႏြားမႏို႔သာ၊ မိခင္ႏြားႀကီး၊ စို႔ၿပီးေနရွာ။
အေျဖ ။ သမီးႏွင့္သား၊ စီးပြားဆိုင္ရာ၊ မိႏွင့္ဖ၊ ေကြၽးမွစားရမွာ။


(၄) အေမး ။ ႏြားႀကီးမႀကိဳက္၊ ဝန္တိုက္ႏြားေယ္၊ မ႐ုန္းႏိုင္ဘဲ၊ ဝပ္လဲေနတယ္။
အေျဖ ။ ႀကီးသူပယ္ရွား၊ ေျမႇာက္ထားလူငယ္၊ တိုင္းျပည္ေရး၊ ႐ႈပ္ေထြးေပြေတာ့မယ္။


(၅) အေမး ။ ခံတြင္းႏွစ္ခြ၊ ျမင္းလွရာဇာ၊ ေကြၽးေမြးသမွ်၊ မဝႏိုင္ပါ။
အေျဖ ။ မႉးမတ္မင္းစိုး၊ လာဘ္ထိုးသူရွာ၊ ႏွစ္ဘက္စား၊ တရားစီရင္မွာ။


(၆) အေမး ။ ေခြးအိုထံဆက္၊ ေရႊခြက္သိန္းတန္၊ က်င္ငယ္အျမဲ၊ ခြက္ထဲစြန္႔ျပန္။
အေျဖ ။ မ်ိဳးျမတ္သမီး၊ ပစၥည္းမက္ဟန္၊ အမ်ိဳးယုတ္၊ လင္လုပ္ေပါင္းဆက္ဆံ။


(၇) အေမး ။ ေရွ႕ကက်စ္ခ်၊ လြန္စႀကိဳးကုိ၊ ေခြးမခုိးစား၊ ကိုက္ဝါးကာမ်ိဳ။
အေျဖ ။ လင္ႀကီးပစၥည္း၊ သိမ္းဆည္းမသို၊ လင္ငယ္အား မယားေလာကြတ္ပို။


(၈) အေမး ။ အိုးငယ္ခ်ည္းႏွီး၊ အိုးႀကီးေရလွ်ံ၊ အိုးႀကီးကိုဘဲ၊ ေရဆြဲေလာင္းျပန္။
အေျဖ ။ ဆင္းရဲသူမ်ား၊ ဝတ္စားမက်န္၊ အခြန္တြက္၊ ႏွိပ္စက္ေငြေကာက္ခံ။


(၉) အေမး ။ ၾကာမ်ိဳးငါးဝ၊ ပြင့္ၾကေရကန္၊ ေရလယ္ေနာက္လ်က္၊ ကမ္းဘက္ၾကည္ျပန္။
အေျဖ ။ ၿမိဳ႕တြင္းေပြ႐ႈပ္၊ ခြန္တုတ္ေကာက္ခံ၊ ၿမိဳ႕ျပင္ထြက္၊ ျပည့္ႏွက္စည္ကားရန္။


(၁ဝ) အေမး ။ တစ္အိုးတည္းခ်က္၊ အက်က္မညီ၊ ထမင္းမာဆတ္၊ ေပ်ာ့နပ္သံုးလီ။
အေျဖ ။ မင္းႏွင့္လူမ်ား၊ တရားမညီ၊ မိုးသံုးစား၊ ကြက္ၾကားရြာခ်မည္။


(၁၁) အေမး ။ ေမႊးထံုနဲ႔ၾကဴး၊ စႏၵကူးသိန္းတန္၊ ပုန္းရည္ႏွင့္လဲ၊ သံုးစြဲစားျပန္။
အေျဖ ။ အလဇၨီမ်ား၊ တရားဖိုးတန္၊ ေငြႏွင့္လဲ၊ အျမဲေဟာမည္မွန္။


(၁၂) အေမး ။ သံေၾကးမေပါင္း၊ ဘူးေတာင္း ဘူးအံု၊ ေရတြင္စုပ္စုပ္၊ နစ္ျမဳပ္လံုးစံု။
အေျဖ ။ ပညာရွိမ်ား၊ စကားဥႆံု၊ ေျပာသမွ်၊ ေလာကမသံုးကုန္။


(၁၃) အေမး ။ အိမ္လံုး ေတာင္လံုး၊ ေက်ာက္တံုးေက်ာက္ဖ်ာ၊ ေရမွာဘြားဘြား၊ ထင္ရွားေပၚလာ။
အေျဖ။ ရဟန္းရွင္ဆိုး၊ လူဆိုးမ်ားသာ၊ ဂုဏ္ေရာင္တိုး၊ တန္ခိုးေပၚထြက္မွာ။


(၁၄) အေမး ။ အဆိပ္ျပင္းေတာက္၊ ေျ>ြမေဟာက္ႀကီးကို၊ ဖားငယ္မမ်ား၊ ကိုက္ဝါးကာမ်ိဳ။
အေျဖ။ ကညာယူထား၊ သက္ၾကားဘိုးအို၊ မယားဆဲ၊ အျမဲေအာ္ေငါက္ဆို။(၁၅) အေမး ။ အဆင္းမည္းနက္၊ က်ီးငွက္ထံမွာ၊ ေရႊဟသၤာမ်ား၊ ခစားေနရွာ။
အေျဖ ။ ပညာသီလ၊ ျပည့္ဝသူဟာ၊ သူယုတ္အား၊ ဝပ္တြားေနရမွာ။


(၁၆) အေမး ။ ဆိတ္ကိုျမင္ျငား၊ ေၾကာက္အားျပင္းထန္၊ ျခေသၤ့သစ္က်ား၊ ခုန္လႊားေျပးျပန္။
အေျဖ။သူယုတ္မာမ်ား၊ေထာင္လႊားႏိုင္ငံ၊သူေတာ္ေကာင္းပုန္းေအာင္းေတာၿမိဳင္ယံ။

 

Lord Buddha Explains 16 DREAMS OF KING PASENADI

Is there a relationship between human atrocities and the changing weather patterns that have now clearly emerged? The short answer is, yes. Some 2,550 years ago, Lord Buddha clearly explained these events when interpreting the 16 dreams seen by King Pasenadi of Kosala,

The king had had some disturbing dreams, which he felt represented some misfortune. Summoning the Brahmin priests the king asked them to interpret his dreams. Claiming that the Gods were displeased, they requested a huge animal sacrifice to appease the Gods. Mallika, who practised the Buddha’s teaching of compassion and loving-kindness to all living beings, was horrified to find preparation for the slaughter of so many animals. She advised the King to seek the Buddha’s counsel on the meaning of his dreams.

King Pasenadi, was the son of King Maha Kosala. He was a just ruler respected by his subjects and was a supporter of Lord Buddha. Being of the same age, they knew each other when both were quite young. The King was most respectful to the Buddha and used to seek His counsel on various issues both personal as well as on affairs of state. One night, the King had a series of 16 dreams and woke up in great fright as to what these dreams might portend. Amazingly, the King could remember the details of the 16 dreams after awakening. Fearing a great tragedy that the dreams may have foretold, the King summoned his advisors and asked for their advice. The crafty Brahmins realizing that here is an opportunity for them to make a ‘killing’, predicted - after listening to the King’s dreams – that one of three calamities is about to happen: harm to the kingdom, danger to his life or his wealth.
“Is there a remedy?” asked the King.
“It is a very difficult task my Lord, but we shall try,” they all said collectively, hoping to create further fear in the mind of the King.
“My life is in your hands, make haste” pleaded the King.
The crafty and avaricious Brahmins informed the King that a large sum of money is necessary and a host of animals and birds would have to be sacrificed to overcome the imminent dangers. The King readily agreed.
Fortunately, his chief queen, Queen Mallika, a beautiful and a noble lady, enquired from the King what these preparations were in aid of. When the King explained his quandary, the wise queen suggested that they should first consult the Buddha before taking any further steps. Finally the King and his queen presented the problem to the Samma Sambuddha. Then the Buddha requested the King to relate his dreams.
THE FIRST DREAM
The King said: “In my dream, I saw four black bulls coming to the Royal courtyard from the four cardinal points with the avowed intention of fighting and a great multitude of people flocked to watch. But the bulls only made a show of fighting, they roared and bellowed but finally went off without fighting.”
The Buddha gave the King the following interpretation:
“Sire, that dream has no bearing to the present time. However, in future times when kings are unrighteous, in days when people are unrighteous, when the world is perverted, when good is waning and evil is waxing, there shall fall no rain from the heavens. Crops shall wither and famine will affect the land. Clouds will gather as if for rains, thunder shall bellow, lightning will flash but even as the bulls in your dream that fought not, so shall the clouds flee without raining. But no harm shall come to you. What the Brahmins told you was merely to get themselves a livelihood.”

THE SECOND DREAM
“Sir” said the King, “ in my second dream I saw many tiny trees and shrubs bursting through the soil and when they had grown scarce a span or two high, they flowered and bore fruits!
“Sire” the Buddha replied, this dream too would have its fulfillment in days when the world has fallen into decay and when men are short-lived. In time to come, passions shall be strong. Quite young girls will go and live with men and bear children.


THE THIRD DREAM
“My Lord”, said the King “I saw cows suckling the milk of calves which they had borne that selfsame day. What will come of it?”
The Buddha replied: “This dream would have its fulfillment when respect shall cease to be paid to elders. During that era, there will be no reverence shown to parents or parents-in-law. The young will administer the family estate themselves and deprive the elders of their ownership and only give them food and clothing. Then the old folks shall become destitute and dependent and would have to exist on the favour of their children, like big cows suckling calves a day old.”
FOOTNOTE
It is not uncommon in today’s society how aged parents – who have already bequeathed their property to their children – are languishing unattended at home or dumped into Old Folks Homes while the children are abroad earning big money.


THE FOURTH DREAM
The King said: “I saw men unyoking a team of draught-oxen, sturdy and strong, and instead setting young steers to draw the load: and the steers proving unequal to the task laid on them, refused and stood stock still, so that the wagons did not move. What shall come of it?”
The Buddha replied: “ During the days of unrighteous rulers, wisemen and aged councillors skilled in the precedent, fertile in expedience and able to get through business, learned in the laws of the country, will not be honoured nor appointed to courts of law. Those appointed officials, ignorant alike of statecraft and of practical knowledge shall not be able to bear the burden of their honours or to govern, and because of their incompetence would not be able to discharge their duties. Whereupon the aged and wise lords shall keep in mind having been passed over earlier and shall decline to assist saying: “It is of no business of ours, we are outsiders. You were appointed, now you carry on.” Hence they shall stand aside and ruination will result just as the yoke that was laid on the young steers that were not strong enough to carry the wagons.
FOOTNOTE
Rulers will pick ministers whom they can manipulate and reject the older, more experienced and honest men. Such unsuitable ministers will not know how to deal with affairs of state to the benefit of the country as a result of which the people will suffer.



THE FIFTH DREAM
The King said “Sir, I saw a horse with a mouth on either side, to which fodder was given on both sides and it ate with both mouths. This was my fifth dream. What shall come of it?”
The Buddha replied: “In the days of unrighteous and foolish rulers who shall appoint unrighteous and covetous men to be judges. These base ones, fools, despising the good, would take bribes from both sides as they sit in the seat of judgement and shall be filled with this two-fold corruption even as the horse that ate fodder with both mouths at once.”


THE SIXTH DREAM
The King then related his sixth dream: “Sir, I saw people holding out a golden bowl worth a hundred thousand pieces of kahavanu and begging an old jackal to urinate therein. And I saw the beast doing so. What shall come of it?”
The Buddha replied: “Unrighteous rulers though being descendants of a race of nobility yet mistrusting the scions of their ancestors shall not honour them, instead appoint and exalt the lowborn and thus the lowborn shall be raised to lordship. As a result, the nobility by their need to live by dependence on such upstarts, shall offer them their daughters in marriage. And the union of the noble maidens with the low-born shall be like unto the urinating of the old jackal into the golden bowl.”


THE SEVENTH DREAM
The King related: “Sir, a man was weaving rope and as he wove he threw it down at his feet. Under his bench lay a hungry she-jackal that kept eating the rope as he wove, but without the man knowing it. What shall come of it?”
The Buddha said: “When the rulers of a country are unrighteous. women shall lust for men, strong drink, finery and gadding about. In their wickedness and abandonment to vices these women would indulge in strong drink with their paramours, flaunt in garlands and perfumes, and be heedless of their household duties. They shall keep watching for their paramours and even pound the very seed corn that should be sown on the morrow so as to provide good cheer. In all these ways shall they plunder the store filled by the hard work of their husbands, just as the hungry jackal under the bench ate up the rope made by the rope-maker as he wove it.”
FOOTNOTE
In future times when leaders of a country are unrighteous, their wives being full of greed and lust, will squander their earnings and property in wanton ways without the knowledge of the husbands.

THE EIGHTH DREAM
“I saw at a palace gate” said The King, “a big pitcher full to the brim standing alongside a number of empty ones. From all directions there kept coming a constant stream of people carrying water and pouring it into the pitcher that was full and ignoring the empty ones. Naturally, the water from the full pitcher kept overflowing and ran away but still none bothered to even look at the empty ones.”
The Buddha said: “When the rulers of a country are unrighteous country, would be poor and have less money in their treasury, they (the rulers) will get the people to work for them to fill the coffers in their treasury. The ordinary folk will toil for the ruler neglecting their own sustenance. And as they work for the welfare of the rulers, the king’s treasury would be filled to overflowing – just as the pitcher in your dream – but their own barns would be empty, just as the pitchers that were neglected and empty.

THE NINTH DREAM
The King then related his ninth dream: “Sir, I saw a deep pool with shelving banks all round and overgrown with five kinds of lotuses. From every side two-footed and four-footed creatures flocked to drink of its waters. The water in the middle was muddy, but the water was clear and sparkling at the margin where the various creatures went down into the pool.”
The Buddha explained “Whenever the rulers are found wanting and rule their countries according to their whims and fancies without any regard to fairplay and justice. These rulers shall hunger after riches and wax fat on bribes and shall not show any mercy, love or compassion to the people. Due to insufferable taxes and the oppressive conditions in the country, people shall flee from the villages and towns.”
FOOTNOTE
In modern terms, this is called brain drain, and Sri Lanka is one country that has had more than her fair share of this problem.


THE TENTH DREAM
The King then related his next dream. “I saw rice boiling in a pot without getting done. I mean it looked as though it was sharply marked off and kept apart, so that the cooking seemed to go on in three distinct stages. One part was sodden, another hard and raw but the last part cooked to a nicety. What shall come off it, sir?”
“Around such rulers” the Buddha commented “ the people surrounding the kings too would be of the same ilk, as also Brahmins, householders, townsmen and country-folk. Rains will not fall in due season. When they fall, it falls not on the whole area that has been tilled but only on some. On some areas there will be heavy rains and spoil the crop and in other areas there will be no rain at all and the crop would be ruined due to drought and wither. ”
THE ELEVENTH DREAM The King then related his next dream. “Sir, I saw sour buttermilk bartered for precious sandalwood worth 100,000 pieces of money. What shall come of it?”
The Buddha replied: “In the future the Dhamma will wane. This is because shameless brethren (monks) shall arise who for their bellies’ sake shall preach the very words I preached against. Their preaching will not lead to Nibbana. Nay, their only thought as they preach by fine words and sweet voices shall be to induce men to give them costly raiment and gifts. Others, seated in the highways, at street corners, at the doors of kings’ palaces, shall stoop to preach for money as they barter away for food, raiment or gifts, the doctrine the worth whereof is Nibbana. They shall be as those who barter away precious sandalwood worth 100,000 pieces of money for sour buttermilk.”
FOOTNOTE
This is very clearly observed today. Many monks are certainly not teaching the true Dhamma. Whereas the basic teaching of the Tathagathas is to subdue sensual pleasures, some monks are busy composing music and seen accepting awards, titles and prizes offered by the laity for their troubles! The teaching of Samatha and Vipassana meditation as taught by the Tathagathas would be a thing of the past as the Sasana deteriorates rapidly. There would be hardly any inspiration for samaneras/learners to begin orthodox practice. Yet, as the Buddha preached in the Anguttara Nikaya in the Books of Ones:
“ Monks, those who point out what is not Dhamma as Dhamma, who point out what is not the Discipline as the Discipline, and what is the Discipline as not the Discipline, who point out what is not uttered by the Tathagatha as what is uttered by the Tathagatha……….., the conduct of such monks cause loss to many folks, loss and injury and misery to devas and mankind. Moreover, such monks beget great demerit (to themselves) and cause the disappearance of the true Dhamma.”



THE TWELFTH DREAM
The King said: “My Lord, I saw empty pumpkins sinking in the water. What will come of it”?
The Buddha replied: “In the days when the world is perverted with unrighteous rulers, the kings will not show favour to the scions of nobility but to the lowborn and the latter will become great lords whilst the nobles sink to obscurity and poverty. Everywhere, it is the word of the lowborn that shall be established just as the empty pumpkins had sunk till they rested on the bottom. So too among the Sangha, in the greater and lesser conclaves and in enquiries regarding bowls, robes, lodgings and the like, the counsel of the wicked and the vile shall be considered, not that of the noble monks. Thus everywhere it shall be the same as when the pumpkins sank.”

THE THIRTEENTH DREAM
The King said: “Sir, I saw huge blocks of solid rock, as big as houses, floating like ships upon the waters. What shall come of it?”
The Buddha explained: “In the days when unrighteous kings rule, they show honour only to the lowborn, and who shall be treated as great lords whilst the nobles sink into poverty and oblivion. Not to the nobles but to the upstarts shall respect be paid. In the royal presence or in the courts of justice the words of the nobles and the learned in the law (it is them the solid rocks signify) shall drift idly by and not sink deep into the hearts of men: when they speak the upstarts merely laugh. So too it is in the assemblies of the Sangha. The words of such worthies shall not sink deep but drift idly by even as the rocks floated upon the waters.

FOURTEENTH DREAM
“My Lord” said the King, “I saw tiny frogs, no bigger than tiny flowerets, swiftly pursuing huge black snakes, chopping them up like so many lotus-stalks and gobbling them up.”
The Buddha interpreted this dream as follows: “When the world is decaying, the wife will dominate over the husband and the household staff. Thus like the tiny frogs who gobble up large snakes, wives will hold sway over their husbands when the world begins to decay and when men’s passion and lust predominates.

THE FIFTEENTH DREAM
“My Lord”, said the King, I saw a village crow, in which dwelt the ten vices* or immoral conduct, being escorted by a retinue of those birds, because of their golden sheen, are called Royal Golden Mallards. What does it signify”?
*1. Killing or injuring living beings.2. Taking or destroying what is not yours. 3. Indulging in sexual misconduct. 4. Telling lies. 5. Backbiting and spreading rumour. 6.Using abusive language 7.Taking part in frivolous language. 8.Covetousness 9. Malevolence & 10. Wrong views.
The Buddha replied: “ In future times weak kings will arise who are not adept in the skills of any art or skill that is necessary for a ruler and as a result are cowards. Fearing to be deposed and cast from the royal estate, these weak kings shall raise to power not their peers but their footmen, bath attendants, barbers and such-like. Thus shut out from royal favour and unable to support themselves, the nobles shall be reduced to dancing attendance on the upstarts as when the lowly crow had Royal Golden Mallards for a retinue.”

THE SIXTEENTH DREAM
The King now related his final dream. “So far it used to be panthers who killed goats but I saw goats chasing panthers and devouring them. The bare sight of goats afar made wolves flee in terror and hid themselves in the thickets. Such was my dream.”
The Buddha interpreted this dream as follows: In the days when the lowborn shall be made royal favourites and be raised to lordship the nobles would sink into obscurity and distress. Gaining influence in the courts of law because of their favour with the king, these upstarts shall claim the ancestral homes, the raiment and all the property of the old nobility. Pleading before courts of law by the nobles, will not help and the minions will threaten the old nobles with physical injury. Hereupon the terrified nobles shall affirm that the property really belongs to the overbearing upstarts. Likewise in the Sangha when the noble monks would be forced to flee to the jungle. And this oppression of the nobles and of the good monks by the low-born and evil monks respectively shall be like the scaring of panthers by goats.”


FOOTNOTE
In the future when the rulers driven by greed, hatred and delusion, and only want to enrich themselves, the lowborn shall be made royal favourites while the nobles will sink to obscurity and distress. Adhamma will rule the land. Gaining influence in the courts of law, these plebian-types shall forcefully claim the ancestral estates of the nobles and deprive the latter of their rightful wealth. Through fear the nobles would be forced to relinquish their ownership. Similarly, in the Sangha, the evil monks would hold sway over the virtuous ones and force the latter to flee to the jungle just as the goats scared the panthers.

佛陀解釋16景PASENADI夢想

是否有關係人的暴行和不斷變化的天氣模式,現在已經清楚地出現了?簡短的回答是肯定的。 有些二千五百五十年前,佛陀明確解釋在解釋這些事件出現的16個夢想的國王 Pasenadi憍薩羅國,

國王有過一些令人擔憂的夢想,他覺得有些代表不幸。婆羅門祭司召喚王問他們解釋他的夢想。 聲稱天神不滿,他們要求一個巨大的動物的犧牲來安撫神。 瑪麗卡,誰練了佛的慈悲與教學慈愛一切眾生,是驚恐地發現準備宰殺這麼多動物。她建議國王尋求佛的律師的含義,他的夢想。

國王 Pasenadi,是國王的兒子瑪哈科薩拉。他是一個公正的統治者尊重他的臣民,是一個支持者的主佛。作為同齡,當他們知道彼此都相當年輕。國王是最尊敬的佛陀和他的律師來尋求各種問題對個人以及有關事務的狀態。 一天晚上,國王有一個夢想,16系列醒來,嚇了一跳,因為這些夢想可能就預示著什麼。令人驚訝的是,國王能記得的細節覺醒後的16個夢想。由於擔心一大悲劇的夢都預言,國王召集他的顧問,並要求為他們出謀劃策。 狡猾的婆羅門意識到這裡是一個機會,他們做出一個'殺',料 - 聽完國王的夢想 - 這三分之一的災難即將發生:傷害到英國,危及其生命或他的財富。
“有沒有辦法補救嗎?”國王問。
“這是一個非常艱鉅的任務,我的上帝,但我們會嘗試,”他們都說集體,希望能創造更多的恐懼在心中的國王。
“我的生活就在你手中,快點”懇求國王。
.狡猾和貪婪的婆羅門告知國王,一個大數目的錢是必要的,一台主機的動物和鳥類都必須犧牲,克服即將到來的危險。 國王欣然同意了。
.幸運的是,他的主要女王,女王瑪麗卡,一個美麗和高貴的女士,詢問什麼這些由國王援助的準備工作。 當國王解釋了他的窘境,聰明的女王建議他們應該先請教佛陀在採取任何進一步的步驟。 最後,國王和王后提出的問題到然後,佛陀要求國王涉及他的夢想。


的第一個夢想
國王說:“在我的夢裡,我看到四個黑色的公牛來皇家庭院,從東南西北四個公開宣布有意與戰鬥和一大群人蜂擁觀看。 但公牛只作了展示作戰,他們怒吼和咆哮,但最後不戰而走了。“
佛陀給了國王如下解釋:
“陛下,這個夢想已經沒有關係到現在的時間。 然而,在未來的國王是不義的時候,當人們在不義的日子,當世界是變態,當好正在減退與邪惡是打蠟,應當有秋天沒有天上下雨。作物要枯乾和飢荒影響的土地。雲將聚集彷彿下雨,雷必波紋管,閃電會閃爍,但即使是在公牛打在你的夢想是沒有,所以應不下雨的雲逃跑。 但是,沒有傷害應來找你。什麼婆羅門告訴你的只是為了得到自己的生計。“

第二個夢
“爵士”國王說,“在我的第二個夢想,我看到很多小喬木和灌木爆破通過土壤,當他們長大稀缺SPAN或二高,他們開花,無結果!
“陛下”佛回答說,這個夢想也將在幾天內履行其在世界已陷入衰退,當男性短命的。.到時候,激情會好起來的。不少年輕的女孩子會去生活與男子和生育。


第三夢
“我的主”,國王說:“我看到奶牛的奶哺乳犢牛,他們已承擔的同一天。它會發生什麼?“
佛陀回答說:“這個夢也有它的實現方面應停止時,應支付給老人。 在那個時代,不會有崇敬證明父母或父母岳母。 這位年輕將管理自己的家庭財產,剝奪其所有權的長老,只給他們食物和衣服。 然後,老人們應成為貧困和依賴,而且必須存在於偏愛自己的孩子,像大牛牛犢一日齡乳豬。“
腳註
這並非罕見在今天的社會如何年邁的父母 - 誰留下他們的財產已經到了自己的孩子 - 是煎熬無人在家或傾入敬老院而孩子在國外賺取大錢。


第四夢
國王說:“我看見一隊男子unyoking選秀牛,堅固性強,年輕的公牛,而不是設置繪製負荷:和公牛證明不勝任這項工作奠定了在他們身上,一動不動地站在拒絕,從而使大篷車沒有動。該怎麼來的?“
佛陀回答說:“在天不義的統治者,智者和老年議員熟練的先例,肥沃的權宜之計,也可以在通過企業,學到了該國的法律,將不被接受,也沒有向法院任命的法律。這些任命的官員,都一無所知治國和實際知識將無法承受的負擔,他們的榮譽和統治,並且由於其不稱職將無法履行其職責。 於是老人和明智的領主應牢記已獲通過對早,應拒絕協助說:“這是沒有生意的我們自己,我們是外人。 你是委任的,現在你堅持下去。“因此,他們應當站在一邊,毀滅將導致同樣的枷鎖這是擺在年輕的公牛那些沒有強大到足以承載車。
腳註
統治者將他們所挑選的部長可以操作和拒絕長大,更有經驗,誠實的人。這種不適當的部長們將不知道如何處理事務狀態的國家的利益,結果其中的人將受到影響。

第五夢
國王說:“先生,我看到了一個馬帶口兩側,對此給出了飼料雙方既吃它的嘴巴。 這是我的第五個夢想。 該怎麼來的?“
佛陀回答說:“在天義和愚蠢的統治者應任命誰不義和貪婪的人擔任評委。這些基本的,傻瓜,鄙視的好,會受賄雙方,因為他們在座位上坐的判斷和應充滿這樣的雙重腐敗甚至作為馬飼料既吃在嘴裡一次。“

第六夢想
國王然後與他的第六個夢想:“先生,我看到人們伸出一隻金碗值十萬件kahavanu和乞討的老豺小便其中。而且我看見那獸這樣做。 該怎麼來的?“
佛陀回答:“不義的統治者雖是一個種族的後裔,但mistrusting接穗貴族的祖先,不得向他們致敬,而不是任命和發揚 lowborn從而 lowborn應提高到貴族身份。因此,貴族他們賴以生存的需要依賴這些暴發戶,應當為他們提供自己的女兒結婚。 並結合高貴的少女與低出生必像所不欲,小便老豺進入黃金碗。“

第七夢想
國王有關:“先生,一名男子被編織繩,編織,他扔了下去,他在他的腳下。在他的替補,她打下了飢餓,豺是一直吃,他編織的繩索,但沒有人知道它。 該怎麼來的?“
佛陀說:“當一個國家的統治者是不義。婦女應當慾望的男人,濃酒,服飾和蓬亂的約。在他們的邪惡和罪惡放棄對這些婦女會沉溺於烈酒與情婦,標榜在花環和香水,並不顧自己的家務。他們應繼續關注他們的情婦,甚至英鎊非常玉米種子應播在明天,以提供良好的歡呼。在所有這些方面,他們要掠奪商店填補了辛勤工作的丈夫,就像飢餓的豺狗在板凳上吃了繩子由繩製造商為他織的。“
腳註
在未來的時候,一個國家的領導人是不義的,他們的妻子被貪婪和慾望充分,會浪費他們的收入和財產的肆意方式不知情的丈夫。

第八屆夢想
我看見了一宮門”國王說,“一個大投手滿滿噹噹站在旁邊一個空的。 有從四面八方不斷湧現,絡繹不絕的人抬水,澆它進入投手滿,而忽略了空的。當然,水不斷從全投手四溢,逃跑,但仍沒有打擾甚至看空的。“
佛陀說:“當一個國家的統治者是不義的國家,將是窮人,也就沒有更多的錢在他們的金庫,他們(統治者)將獲得人民為他們工作,以填補庫房中提供資金。 將普通的民間辛勞的統治者忽視自己的寄託。 當他們為社會福利工作的統治者,國王的國庫將滿溢 - 就像投手在你的夢想 - 但他們自己的倉庫將是空的,就像是被忽略的投手和空。

第九屆夢
國王然後與他的第九夢想:“先生,我看到了一個深池周圍有架子銀行和長滿五種荷花。從每邊兩個足和四足動物聚集在喝它的水域。 水在中間泥濘,但水是明確的,波光粼粼的邊際那裡的各種生物就下到池“。
佛陀解釋:“每當統治者發現自己的不足和統治權,各國根據自己的衝動和幻想沒有任何關於費爾普萊和正義。 這些統治者將要飢餓後的財富和蠟脂肪對行賄,並沒有顯示出任何憐憫,愛和同情心的人。由於難以忍受的稅收和壓迫條件的國家,人們將逃離村莊和城鎮。“
腳註
在現代來說,這就是所謂的人才外流,和斯里蘭卡是一個國家已經有比她更公平地分享這個問題。

第十屆夢
國王然後與他的下一個夢想。 “我看到飯煮在鍋裡沒有得到完成。 我的意思是它看起來好像是尖銳劃了出來,不停分開,從而使烹飪似乎繼續在三個不同的階段。 一個部分是爛,另一個硬盤和原材料,但最後一部分熟到爐火純青的程度。 什麼會了,先生?“
“圍繞這樣的統治者”佛評論說:“國王周圍的人也將是相同的同類一樣,也婆羅門,戶主,凱特和國家的民歌。雨水會在適當的時候不倒。當他們跌倒,它屬於不是在整個地區已被耕種,而只是一些。在某些地區將有大雨和破壞作物和其他領域將不會有雨,作物都將被毀掉,由於乾旱和枯萎。


第十一屆夢想的國王於是有關他的下一個夢想。 “先生,我看到酸酪以貨易貨的價值 10萬件珍貴的紫檀錢。 該怎麼來的?“
佛陀回答說:“在未來的佛法會減少。這是因為無恥兄弟(僧人)誰應為他們的肚子裡出現的緣故,應傳的話我很鼓吹反對。他們的說教不會導致涅槃。不然,他們唯一的想法,因為他們鼓吹的花言巧語和甜美的歌聲吸引男性,應給他們昂貴的衣服和禮物。 .其他人,坐在大路上,在街角,在門的王宮裡,應彎腰鼓吹錢,因為他們出賣糧食,衣服或禮物,值得信守的原則是涅槃。它們應為那些誰出賣價值 10萬件珍貴的紫檀為酸酪乳的錢。“
腳註
這是非常清楚地觀察到今天。 .許多僧侶肯定不是真正的佛法教學。鑑於基礎教學的Tathagathas是征服聲色犬馬,一些僧人正忙於作曲,看到接受獎勵,職稱和俗人所提供的獎品為他們的麻煩!.課的教學止,內觀禪修作為受教於 Tathagathas將是對過去的事情作為 Sasana迅速惡化。 將有幾乎沒有任何靈感 samaneras /學員開始正統的做法。s:然而,正如佛陀鼓吹在Anguttara阿含中的簿冊的:
“比丘們,這些誰沒有指出什麼是佛法的佛法,誰指出,什麼是不以學科為學科,什麼是紀律,沒有紀律,誰點了什麼是沒有說過的Tathagatha作為說出 什麼由Tathagatha ... ... ... ..,這些僧侶的行為對許多人造成損失,損失和傷害和痛苦向天神和人類。此外,這些僧侶招致巨大記過(給自己),並導致失踪的真實正法。“

第十二夢想
國王說:“我的主,我看到空南瓜沉沒在水中。它會發生什麼?“
佛陀回答說:“在未來的日子,當世界是變態與不義的統治者,國王將不顯示贊成接穗貴族,但到lowborn,後者將成為大貴族,而貴族下沉到平凡和貧窮。全球各地,這是該單詞的lowborn應設立空南瓜一樣沉沒了,直到他們停在底部。 僧伽之間也是如此,在大,小秘密會議和查詢有關碗,長袍,住宿之類,是律師的邪惡和卑鄙必須考慮,不是高貴的僧侶。因此,各地應是相同的南瓜時沉沒。“

第十三屆夢想
國王說:“先生,我看到了巨大堅硬的岩石塊,大如房屋,船隻一樣浮在水面。該怎麼來的?“
佛陀解釋說:“在未來的日子不義的國王統治的時候,他們表現出的榮譽只lowborn,誰應被視為偉大的貴族領主而陷入貧困和遺忘。.不是貴族,而是應當尊重暴發戶支付。.在皇家存在或在法庭上的話正義的貴族和學到的法律(這是他們表示了堅實的岩石)應袖手旁觀,而不是漂下沉深入到人的心裡:當他們講的只是暴發戶笑。 因此,也應該如此,在議會的僧伽。這些知名人士的話下沉深,但是不得袖手旁觀,甚至漂移的石頭漂浮在水上。

第十四夢
“我的主”國王說,“我看到小青蛙,不大於小flowerets,迅速追求巨大的黑色的蛇,砍他們,像許多蓮花莖和吞併他們。”
佛陀解釋這個夢如下:“當世界正在衰變,妻子將主宰丈夫和家庭工作人員。s.因此,像小青蛙誰吞噬大量蛇,妻子會超過她們的丈夫當道,當世界開始腐爛,當男人的激情和慾望佔主導地位。

第十五夢想
“我的主”,國王說,我看到一個村莊烏鴉,住在其中的十個惡習 *或不道德的行為,由隨從護送這些鳥類,因為他們的黃金光澤,被稱為皇家金馬拉茲。 那是什麼意思?“
*1. * 1。2.生活beings.2殺害或傷害。 服用或銷毀什麼是不屬於你。 3. 3。沉迷於性的不當行為。 4. 4。.說謊。 5. 5。.誹謗,散佈謠言。 6.Using粗言穢語 7.Taking部分輕浮的語言。惡意&10。.錯誤觀點。
佛陀回答說:“在未來的時代會產生微弱的國王沒有誰善於在任何藝術技能或技能,是必要的一把尺子,結果是懦夫。由於擔心被廢黜,並投了來自皇家莊園,提高這些薄弱君王權力不是他們的同齡人,但他們的步兵,浴服務員,理髮店等狀。 因此,從皇家贊成關閉,無法養活自己,應減少的貴族出席跳舞時的暴發戶作為卑微的烏鴉想出了一個皇家金馬拉茲隨從。“

第十六屆夢想
.國王現在有關他的最後的一個夢想。“到目前為止,這曾經是黑豹是誰殺了山羊,山羊,但我看到他們追逐黑豹和吞噬。裸視力山羊遠方作出狼逃離恐怖和藏在了灌木叢。這就是我的夢想。“
應皇家收藏和提高到貴族身份的貴族將陷入默默無聞和苦惱。在法庭上獲得影響力的法律,因為他們贊成與國王,這些新興企業不得要求祖傳的房子,衣服和所有的財產的舊貴族。 在法院起訴的法律的貴族,不會幫助和奴才會威脅到舊貴族和身體傷害。於此受驚的貴族的財產應當肯定,真正屬於霸道的暴發戶。 同樣,在僧團僧侶貴族時將被迫逃往叢林。 而這種壓迫的貴族和僧侶的好由低出生,惡和尚分別必像嚇唬豹的山羊。“

腳註
在未來的統治者驅動時貪婪,仇恨和妄想,只想充實自己,lowborn應王室貴族的最愛,而會沉到平凡和苦惱。 將統治的土地。.在法庭上獲得影響力的法律,這些 plebian,有力地聲稱,須履行屋的貴族祖先,剝奪其合法後者的財富。 通過恐懼的貴族將被迫放棄其所有權。同樣,在僧,邪惡的僧人當道在良性的,並迫使後者逃往叢林,就像山羊害怕黑豹。

 

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ဆင္ျခင္ဖြယ္ လိုက္နာဖြယ္ရာ ၾသ၀ါဒ စကားမ်ား

ေျပာမွ သိ၊ ထိမွ နာ၊ သာမွ ေန၊    ေသမွ ခင္၊ လူတြင္ မက်င့္ရာ။ 

သူေတာ္ဆည္းကပ္၊ ျမတ္တရားနာ၊

ေလ်ာ္စြာအက်င့္၊ မဂ္ဖိုလ္ခြင့္၊ ရလင့္ဧကန္သာ။
(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)

ၾကီးျမတ္သူတို႔ေနရာ

ၾကီးျမတ္သူဟူသမွ်တို႔ 

ယူၾကသည္႔ ျမတ္ေနရာ။ 
ေရွာင္တခင္ခုခ်က္ခ်င္း 
လွ်င္းမရပါ။ 
မ်ားသူတို႔အိပ္ေနရာ 
ညခါပင္ သူမနား 
အျမင္႔ကို သူျမင္လို႔ 
သူအစဥ္ႏွစ္ဆတိုးလုိ႔ရယ္ 
ၾကိဳးကုတ္ေလသား။

(ျပည္တြင္း၊ ျပည္ပသာသနာျပဳ  အရွင္ဥာဏိက-ေျမာင္းျမ)

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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