ရတနာ၀ါသ ဘုရားေက်ာင္း 華緬 三寶寺

Chong Li, Taiwan R.O.C

နိဗၺာန္၏ ၾကည္ညိဳဖြယ္ရာ ဂုဏ္ပုဒ္မ်ား‏


၁။ မာန္မယစ္ရာ နိဗၺာန္။ (မဒနိမၼဒေနာ)

၂။ တဏွာမြတ္သိပ္ျခင္းကို ပယ္ေျဖာက္ရာ နိဗၺာန္။ (ပိပါသ၀ိနေယာ)

၃။ ကာမဂုဏ္ အာလယကို အႂကြင္းမဲ့ခြာရာ နိဗၺာန္။ (အာလယသမုဂၣါေဋာ)

၄။ ၀ဋ္သံုးပါးမွ ကင္းျပတ္ရာ နိဗၺာန္။ (၀႗ဳပေစၦေဒါ)

၅။ တဏွာကုန္ၿငိမ္းရာ နိဗၺာန္။ (တဏွာကၡေယာ)

၆။ ရာဂကင္းလြတ္ရာ နိဗၺာန္။ (၀ိရာေဂါ)

၇။ တဏွာ၏ခ်ဳပ္ရာ နိဗၺာန္။ (နိေယာေဓာ)

၈။ အျမဲခိုင္ခန္႔ေသာ နိဗၺာန္။ (ဓု၀ံ)

၉။ အိုျခင္းမရွိေသာ နိဗၺာန္။ (အဇရံ)

၁၀။ သံသရာခ်ဲ႕တတ္ေသာ တရားမရွိေသာ နိဗၺာန္။ (နိပၸပဥၥံ)

၁၁။ မေဖာက္မျပန္ မွန္ကန္ေသာ နိဗၺာန္။ (သစၥံ)

၁၂။ သံသရာ၏ ဟိုမွာဘက္ကမ္းျဖစ္ေသာ နိဗၺာန္။ (ပါရံ)

၁၃။ ဉာဏ္ႏံု႔သူတို႔ အလြန္ျမင္ႏိုင္ခဲေသာ နိဗၺာန္။ (သုဒုဒၵသံ)

၁၄။ ကိေလသာကင္းေ၀း ခ်မ္းေအးေသာ နိဗၺာန္။ (သိ၀ံ)

၁၅။ ေသျခင္းကင္းရာ နိဗၺာန္။ (အမတ)

၁၆။ ၿငိမ္းခ်မ္းရာ ေဘးကင္းရာ နိဗၺာန္။ (ေခမံ)

၁၇။ သခၤါရကင္းဖြယ္ အံ့ဖြယ္သူရဲ မျဖစ္ဖူးေသာ နိဗၺာန္။ (အဗၻဳတံ)

၁၈။ ေဘးမရွိေသာ ေႏွာက္ယွက္ပုပန္ျခင္းကင္းရာ နိဗၺာန္။ (အနီတိကံ)

၁၉။ ၀ဋ္ဆင္းရဲမွ ေစာင့္ေရွာက္ရာ နိဗၺာန္။ (တာဏံ)

၂၀။ ေဘးရန္လြတ္ေရွာင္း ပုန္းေအာင္းရာ နိဗၺာန္။ (ေလဏံ)

၂၁။ ၾသဂမလႊမ္းေသာ ကြၽန္းတည္းဟူေသာ နိဗၺာန္။ (ဒီပံ)

၂၂။ ကိေလသာမွ စင္စစ္ စင္ၾကယ္ေသာ နိဗၺာန္။ (၀ိသုဒၶိ)

၂၃။ သူေတာ္ေကာင္းတို႔ ေတာင့္တအပ္ေသာ နိဗၺာန္။ (၀ရံ)

၂၄။ သိမ္ေမြ႔ႏူးညံ့ေသာ နိဗၺာန္။ (နိပုဏံ)

၂၅။ အေၾကာင္းတရား မျပဳျပင္အပ္ေသာ နိဗၺာန္။ (အသခၤတ)

၂၆။ ကိေလသာမွ လြတ္ေသာ နိဗၺာန္။ (ေမာေကၡာ)

၂၇။ အထူးသျဖင့္ ခ်ီးမြမ္းအပ္ေသာ နိဗၺာန္။ (ေသေ႒ာ)

၂၈။ အတုမရွိ အလြန္ျမတ္ေသာ နိဗၺာန္။ (အႏုတၱေရာ)

၂၉။ ေလာကသံုးပါး၏ ဆံုးရာ နိဗၺာန္။ (ေလာကႆေႏၲာ)

နိဗၺာန္၏ ဂုဏ္ေက်းဇူးတို႔ကို သိေအာင္ျပဳ၍ အဖန္ဖန္ ႏွလံုးသြင္းရာ၏၊ဆင္ျခင္ေအာက္ေမ့ရာ၏၊
ဤသို႔ နိဗၺာန္၏ဂုဏ္တို႔ကို အသီးသီး ဆင္ျခင္ ေအာက္ေမ့သည္ရွိေသာ္ အလြန္ စိတ္ၾကည္လင္၏၊
ဉာဏ္ႀကီးထြား၏၊ စိတ္ေအးခ်မ္းတည္ၾကည္၏၊ ဥပစာရ စ်ာန္ကိုရ၏။


လယ္တီဆရာေတာ္ ကမၼ႒ာန္းက်မ္း။ စာ-၁၉၃။


NIBBANA

THE MOST VENERABLE MINGUN SAYADAW

"The Great Chronicle of Buddhas"

(Translated by Professors U Ko Lay and U Tin Lwin)

Vol. 1, Part 1, Page 272-275, 1991


What is Nibbana, the cessation of suffering? When the Unconditioned Element AsankhataDhatu, the unique Ultimate Reality, which has the characteristics of peace, is realised with the fourfold knowledge of the Path, all the defilements
numbering one thousand and five hundred, are completely eradicated,
never will they rise again. In any existence when the Arahattamagga is
attained, the suffering in the form of the five aggregates ceases once
and for all immediately after death, just as a heap of fire has been
extinguished. There is no more rebirth in any realms of existence. That
Unconditioned Element, the unique Ultimate Reality, which has the
characteristics of peace and all the unique attributes described above
is called Nibbana.

The worldlings do not know full well the nature of Nibbana as the Noble Ones do. If they, without knowing it, say or write to let others understand it as
the Noble Ones do, they could go wrong. Let alone speaking of Nibbana,
when they speak even of a mundane object which they know only from
books, as though they have seen it with their own eyes, they are likely
to make mistakes. The common worldling. not being able to see every
aspect of it like the Noble Ones do, should speak of Nibbana only in the aforesaid manner.

When Nibbana is considered as to what it is like those who have not understood what it really is, are likely to regard Nibbana as a kind of indestructible country or city. When Nibbana is mentioned as a secure city in a discourse at a water-pouring ceremony, it is just a figurative usage. Nibbana is not a city, nor is it a country. Yet there are some who believe and say that Nibbana is a city where those who have passed into it live happily with mind and body free of old age, sickness and death. The truth is that passing
of Buddha., Pacceka-Buddhas and Arahats into Nibbana means
complete cessation of the five aggregates, material and mental, of an
arahat at his death in his last existence; they will no longer appear in
any realm of existence. (Nibbana is the Ultimate Reality which is the object of the Path and Fruition. Parinibbana is complete cessation of the material and mental aggregates which will never come into being again.) Their passing into Nibbana is not going into the city of Nibbana. There is no such thing as the city of Nibbana.

The Myanmar word ( Nibban) is a Pali derivative. When people perform meritorious deeds, their, teachers will admonish them to pray for Nibbana. Though they do so accordingly, they generally do not know well what Nibbana means. So they are not very enthusiastic about it.. The teachers therefore should ask them to pray for the extinction of all suffering
and sorrow because the words are pure Myanmar and the devotees will
understand thoroughly and pray enthusiastically and seriously.

Two kinds of Nibbana

Suppose there is a very costly garment. When its owner is still alive you say, "it is an excellent garment with a user. When he dies,
you say, "It is an excellent garment with no user." (The same garment is
spoken of in accordance with the time in which he lives or in which he
no longer lives.) Similarly, the Unconditioned Element, the Ultimate
Reality of Nibbana, which has the characteristic of peace and
which is the object the Venerable Ones such as Sariputta contemplate by
means of the Path and Fruition is called Sa-upadisesa Nibbana (Nibbana with the five aggregates of upadisesa contemplating) it before his death; after his death, however, since there are no longer the five aggregates that contemplate Nibbana, it is called AnupadisesaNibbana (Nibbana without the five aggregates of Upadisesa contemplating it.)

The peace of Nibbana is aspired for only when it is pondered after overcoming craving by wisdom. That the peace of Nibbana is something which should really be aspired for will not be understood if craving is foremost in one's thinking and not overcome by wisdom.

Three kinds of Nibbana

Nibbana is also of three kinds according to its attributes which are clearly manifest in it: (1) Sunnata Nibbana, (2) Animitta Nibbana and (3) AppanihitaNibbana.

(1) The first attribute is that Nibbana is devoid of all distractions (palibodha); hence Sunnata Nibbana. (Sunnata means 'void'.)

(2) The second attribute is that it is devoid of consciousness (citta) mental concomitants (cetasika) and matter (rupa) which as conditioned things are the cause of defilements. Conditioned things, whether mental or material, cannot only arise individually and
without combining with one another. Material things arise only when at
least eight of them form a combination. (That is why they are called atthakalapa, unit of eight.) Mental things also arise only when at least eight elements , make a combination. (By this is meant panca-vinnana,
the fivefold consciousness.) When such combinations of mental and
material components brought together to form an aggregate are wrongly
taken to be my self, my body, a thing of substance, they give rise to
mental defilements such as craving etc. Conditioned things are thus
known as nimitta, ground or cause. In particular mundane consciousness, mental concomitants and matter are called nimitta. In Nibbana,
however, there are no such things of substance as "myself", "my body",
which cause the emergence of defilements. Hence the name Animitta Nibbana.

(3) The third attribute is that Nibbana is devoid of craving which is tanha. As has been said before, Nibbana has nothing to crave for. Nibbana is not to be craved. Therefore it is also called Appanihita Nibbana. In this way there are three kinds of Nibbana according to its attributes.

This Truth of Cessation of Suffering is in short called the Truth of Cessation. This Truth of Cessation is the Unconditioned (Asankhata)
Element. (It is not conditioned by any factor.) Therefore this Truth of
Cessation, the Unconditioned Element, the Ultimate Reality of Nibbana, is named Appaccaya - Dhamma, Uncaused Phenomenon, or AsankhataDhamma, Unconditioned Phenomenon, in the Dhammasangani.

涅槃 Nibbana

THE MOST VENERABLE MINGUN SAYADAW 最古老敏貢禪師

"The Great Chronicle of Buddhas" “大紀事佛”

(Translated by Professors U Ko Lay and U Tin Lwin) (譯教授ü高Lay和U田倫)

Vol. 第一卷。 1, Part 1, Page 272-275, 1991 1,第1部分,頁272-275,1991

什麼是涅槃時,停止痛苦? When the Unconditioned Element AsankhataDhatu , the unique Ultimate Reality, which has the characteristics of peace, is realised with the fourfold knowledge of the Path, all the defilements
numbering one thousand and five hundred, are completely eradicated,
never will they rise again.
當無條件元Asankhata - Dhatu,獨特的終極現實,具有特色的和平,是實現了與四重知識的路徑,所有的煩惱編號一千○五百,是完全根除,他們絕不會再次上升。
In any existence when the Arahattamagga
is attained, the suffering in the form of the five aggregates ceases
once and for all immediately after death, just as a heap of fire has
been extinguished.
在任何存在時Arahattamagga達到後,苦難中形成的五蘊不再一勞永逸後立即死亡,就像一堆大火已經被撲滅。
There is no more rebirth in any realms of existence.沒有更多的新生在任何領域的存在。 That
Unconditioned Element, the unique Ultimate Reality, which has the
characteristics of peace and all the unique attributes described above
is called Nibbana .
這無條件元素,獨特的終極現實,具有特色的和平和所有的獨特屬性上述被稱為涅槃

The worldlings do not know full well the nature of Nibbana as the Noble Ones do.該worldlings不完全知道的性質涅槃般的高貴的事。 If they, without knowing it, say or write to let others understand it as the Noble Ones do, they could go wrong.如果他們,不知道去的話,或寫,讓別人了解它是聖者的話,他們可能出錯。 Let alone speaking of Nibbana, when they speak even of a mundane object which they know only from books, as though they have seen it with their
own eyes, they are likely to make mistakes.
更別說說到涅槃,當他們說即使是普通的對象,他們只知道從書本,好像他們已經看到了用自己的眼睛,他們很可能會犯錯誤。
The common worldling. not being able to see every aspect of it like the Noble Ones do, should speak of Nibbana only in the aforesaid manner.常見的俗人。沒有能夠看到每一個方面,就像是做高尚的人,應該講的涅槃只有在上述方式。

When Nibbana is considered as to what it is like those who have not understood what it really is, are likely to regard Nibbana as a kind of indestructible country or city.涅槃被認為是什麼它是喜歡那些誰沒有理解它到底是什麼,有可能把涅槃作為一種不可摧毀的國家或城市。 When Nibbana is mentioned as a secure city in a discourse at a water-pouring ceremony, it is just a figurative usage. Nibbana is not a city, nor is it a country.當提到涅槃是一個安全的城市,在水的話語澆儀式,這只是一個比喻的用法。 涅槃不是一個城市,也不是一個國家。 Yet there are some who believe and say that Nibbana is a city where those who have passed into it live happily with mind and body free of old age, sickness and death.然而,有一些誰相信,說是一個城市的涅槃那些誰擁有它傳遞到幸福的生活和身體與精神的自由年老,疾病和死亡。 The truth is that passing of Buddha., Pacceka-Buddhas and Arahats into Nibbana means complete cessation of the five aggregates, material and mental, of an arahat at his death in his last existence; they will no longer
appear in any realm of existence.
事實是,通過佛。,Pacceka,佛入涅槃和Arahats手段完全停止五蘊,物質和精神,一個arahat在他死後在他最後的存在,他們將不再出現在任何領域的存在。
( Nibbana is the Ultimate Reality which is the object of the Path and Fruition. Parinibbana is complete cessation of the material and mental aggregates which will never come into being again.) Their passing into Nibbana is not going into the city of Nibbana .涅槃是最終的現實是對象的路徑與成果。Parinibbana是完全停止的物質和精神將永遠團聚應運而生了。)傳遞到涅槃他們是不會到城市的涅槃 There is no such thing as the city of Nibbana .沒有這樣的事情作為城市的涅槃

The Myanmar word緬甸字 ( Nibban ) is a Pali derivative. (Nibban)是巴利文的衍生物。 When people perform meritorious deeds, their, teachers will admonish them to pray for Nibbana .當人們建立功勳,他們的,老師會告誡他們祈禱涅槃 Though they do so accordingly, they generally do not know well what Nibbana means.因此,雖然他們這樣做,他們一般不知道什麼好涅槃手段。 So they are not very enthusiastic about it..因此,他們不太熱衷於它.. The teachers therefore should ask them to pray for the extinction of all suffering and sorrow because the words are pure Myanmar and the devotees
will understand thoroughly and pray enthusiastically and seriously.
因此,教師應要求他們祈求滅絕所有的痛苦和悲傷,因為緬甸的言語,是純淨的信徒將全面了解和祈禱熱情和認真。

Two kinds of Nibbana 兩種涅槃

Suppose there is a very costly garment.假設有一個非常昂貴的衣服。 When its owner is still alive you say, "it is an excellent garment with a user. When he dies, you say, "It is an excellent garment with no user."
(The same garment is spoken of in accordance with the time in which he
lives or in which he no longer lives.) Similarly, the Unconditioned
Element, the Ultimate Reality of Nibbana , which has the
characteristic of peace and which is the object the Venerable Ones such
as Sariputta contemplate by means of the Path and Fruition is called Sa-upadisesa Nibbana ( Nibbana with the five aggregates of upadisesa contemplating) it before his death; after his death, however, since there are no longer the five aggregates that contemplate Nibbana , it is called Anupadisesa Nibbana ( Nibbana without the five aggregates of Upadisesa contemplating it.)
當它的主人還活著,你說:“這是一個很好的服裝與用戶。當他死了,你說,”這是一個很好的服裝,沒有用戶。“(同樣的服裝是口語的,按照時間他生活或他不再住。)同樣地,無條件的元素,最終的現實的涅槃 ,它的特點是和平與對象的舍利弗尊者的考慮,如通過這一手段的路徑和結果是所謂薩upadisesa涅槃涅槃與五蘊的upadisesa考慮)他去世之前,在他死後,但是,由於不再是那些在考慮五蘊涅槃 ,它被稱為Anupadisesa涅槃涅槃的無五蘊Upadisesa考慮它。)

The peace of Nibbana is aspired for only when it is pondered after overcoming craving by wisdom.和平的渴望涅槃是因為只有當它是在克服渴求的思考智慧。 That the peace of Nibbana is something which should really be aspired for will not be understood if craving is foremost in one's thinking and not overcome by wisdom.這是和平的涅槃是應該真正渴望被理解為不渴求是最重要的,如果在一個人的思維和無法克服的智慧。

Three kinds of Nibbana 三種涅槃

Nibbana is also of three kinds according to its attributes which are clearly manifest in it: (1) Sunnata Nibbana , (2) Animitta Nibbana and (3) Appanihita Nibbana . 涅槃也是三種根據其屬性,它清楚地體現在:(1)Sunnata涅槃,(2)Animitta涅槃(3)Appanihita涅槃

(1) The first attribute is that Nibbana is devoid of all distractions ( palibodha ); hence Sunnata Nibbana. ( Sunnata means 'void'.) (1)第一個屬性是, 涅槃是缺乏對所有的干擾(palibodha),因此Sunnata涅槃。(Sunnata意思是'空'。)

(2) The second attribute is that it is devoid of consciousness ( citta ) mental concomitants ( cetasika ) and matter ( rupa ) which as conditioned things are the cause of defilements. (2)第二個屬性是,它是缺乏意識( 心識 )伴隨的心理(cetasika)和物質( 色身 ),它作為空調的東西是造成煩惱。 Conditioned things, whether mental or material, cannot only arise individually and without combining with one another.空調的事情,無論是精神或物質,不僅可以單獨出現,沒有互相結合。 Material things arise only when at least eight of them form a combination.物質的東西,只有當出現至少8他們形成一個組合。 (That is why they are called atthakalapa , unit of eight.) Mental things also arise only when at least eight elements , make a combination. (這就是為什麼它們被稱為atthakalapa,單位8。)精神的東西也只出現在至少八個元素,使它們的組合。 (By this is meant panca-vinnana , the fivefold consciousness.) When such combinations of mental and material components brought together to form an aggregate are wrongly
taken to be my self, my body, a thing of substance, they give rise to
mental defilements such as craving etc. Conditioned things are thus
known as nimitta , ground or cause.
(目前是指panca - vinnana,意識的五倍。)當這樣的組合帶來了精神和物質成分聚集在一起,形成一個被錯誤當作是我自己,我的身體,物質的東西,他們產生心理煩惱如渴求等條件的東西因此被稱為nimitta,地面或事業。
In particular mundane consciousness, mental concomitants and matter are called nimitta.特別是世俗的意識,伴隨的精神和物質被稱為nimitta。 In Nibbana , however, there are no such things of substance as "myself", "my body", which cause the emergence of defilements.涅槃 ,但是,有沒有這樣的事情的實質是“自己”,“我的身體”,這導致出現的煩惱。 Hence the name Animitta Nibbana .因此,名稱Animitta涅槃

(3) The third attribute is that Nibbana is devoid of craving which is tanha . (3)第三個屬性是涅槃是缺乏的渴求是tanha。 As has been said before, Nibbana has nothing to crave for. Nibbana is not to be craved.正如人們所說, 涅槃無關的渴求。 涅槃是不被夢寐以求的東西。 Therefore it is also called Appanihita Nibbana. In this way there are three kinds of Nibbana according to its attributes.因此它也被稱為Appanihita涅槃。通過這種方式有三種涅槃根據其屬性。

This Truth of Cessation of Suffering is in short called the Truth of Cessation.這個真理停止的苦難是短暫的停止所謂的真相。 This Truth of Cessation is the Unconditioned ( Asankhata ) Element.這個真理是無條件的停止(Asankhata)元素。 (It is not conditioned by any factor.) Therefore this Truth of Cessation, the Unconditioned Element, the Ultimate Reality of Nibbana , is named Appaccaya - Dhamma , Uncaused Phenomenon, or Asankhata Dhamma , Unconditioned Phenomenon, in the Dhammasangani . (這是不以任何制約因素。)所以這個真理停止的,無條件的元素,最終的現實性涅槃 ,被命名為Appaccaya - 正法 ,獨立自存的現象,或Asankhata正法 ,無條件的現象,在Dhammasangani。


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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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