So Clever son who obeys to the parents

02-03-2012 23:00

Fred is 35 years old and he is still single.

One day a friend asks him, "Why aren't you married? Can't you find a woman who would be a good wife?"

 Fred replies, "I found many women in the past who I wanted to marry, 

but when I bring them home to my parents, my mother doesn't like them."

His friend thinks for a moment and says, "I have the perfect idea. Find a girl who is exactly like your mother."

Two months later they meet again and his friend says, "Did you find the perfect girl? 

Did your mother like her?"

With an unhappy face, Fred answers, "Yes, I found the perfect girl. She was exactly like my mother. 

You were right, my mother liked her very much."

The friend says, "So, what's the problem?"

Fred replies, "My father didn't like her.”

                                                                                         

                                                                           Written by Danny for News in Levels

Interesting words: reply, exactly.

Avoid from doing evil in deed, word and thought

Yassa kāyena vācāya manasā natthi dukkaṭaṃ saṃvutaṃ tīhi ṭhānehi taṃ ahaṃ brūmi brāhmaṇaṃ. (Dhamma pada. 391)

           He who does no evil in deed, word, and thought, who is restrained in these three ways- him do I call a holy man.

              This verse says that to observe our deed word and thought in good behavior in day to day life. In short, that means we have to refrain from ten unmeritorious deeds (Dasa Duccarita) like killing, stealing and so on. It is opposites of ten meritorious deeds. I will mention about ten meritorious deeds below. Those ten unmeritorious deeds are also called unwholesome (Akusala) such as lobha(greed), dosa(hatred) and moha(delusion). We have to avoid from the bad things and bad behaviors. When we refrain from  the unmeritorious deeds, we can be a good person. How do we observe those things in our daily life? For example, from morning to the bed time for a day, we are able to maintain carefully and nicely our behavior according to these three ways. There are also different behaviors as follows,

a.    Kāya= deed

1.    Refrain from killing

2.    Refrain from stealing

3.    Refrain from indulging in ignoble sexual enjoyments

b.    Vāca= word

1.    Refrain from telling lie

2.     Refrain from slandering

3.    Refrain from harsh speech

4.    Refrain from vain talk

c.    Mana = mind, thought

1.    Refrain from covetousness

2.    Refrain from ill-will

3.    Refrain from wrong view

In Abhidhamma term, those ten are called “The Ten meritorious deeds. In this way,

ႏွစ္ခါအရႈံး မျဖစ္ပါေစနဲ႔

''ငါသည္ နာက်င္ေသာကိုယ္ရွိသူ ျဖစ္လ်က္ ငါ၏စိတ္သည္ နာက်င္မႈကင္းသည္ျဖစ္လတၱံ႕''ဟု ဤသို႔ သင္ က်င့္အပ္၏ ( ျမတ္ဗုဒၶ)

လူရယ္လုိ႔ျဖစ္လာရင္ လူတုိင္း ဘ၀တည္းဟူေသာ ခႏၶာကုိယ္ကုိ ပုိင္ဆုိင္ထားရမည္မွာ မလြဲမေသြျဖစ္၏ ၊ ထုိသုိ႔ရထားသည္ႏွင့္ အမွ် မိမိတုိ႔ရ့ဲ ခႏၶာကုိယ္ကုိ ကံ၊ စိတ္၊ ဥတု၊ အဟာရ ႏွင့္အညီ ျပဳျပင္ ထိမ္းသိမ္း ေစာင့္ေရွာက္ၾကရဦး မည္ျဖစ္၏။ ဒါတင္မကေသးဘဲ ခႏၶာကုိယ္တြက္ စား၊ ၀တ္၊ ေနေရး ဖူလုံးဖုိ႔ အလုပ္ေတြ ကုိယ္စီ ရုန္းကန္ လုပ္ၾကရေပသည္။ မိမိတုိ႔ရဲ့ ခႏၶာကုိယ္ႀကီး သာယာ၀ၿဖိဳးေရးအတြက္ နယ္ေ၀း ရပ္ျခား တုိင္းတစ္ပါးတုိ႔၌ သြားေရာက္၍ အမိေ၀း အဖေ၀း ေနထုိင္ လုပ္ကုိင္ေနၾကရသည္မွာလည္း ဤခႏၶာကုိယ္ၾကီးအတြက္ပင္ မဟုတ္ပါလား။ ကုိယ္က ဘယ္ေလာက္ပင္ ခႏၶာကုိယ္ႀကီးတြက္ ၿပီးျပည့္စုံေအာင္ လုပ္ကုိင္ ေဆာင္ရြက္ေနေပမယ့္လဲ ခႏၶာကုိယ္ၾကီးကေတာ့ နာက်င္မႈမ်ားႏွင့္ ဖိစီး ႏွိပ္စက္ ေနသည္ကုိ လူတုိင္း သတိမထားမိၾက၊ ခႏၶာကုိယ္ႀကီး ေကာင္းစားေရးအတြက္ပင္ အေလးအထားလုပ္ကုိင္ၾကေလသည္။  ထုိကဲ့သုိ႔ သတိမထားမိျခင္းေၾကာင့္လဲ မိမိတုိ႔ရဲ့ ခႏၶာကုိယ္ကုိ နာက်င္မႈ ေရာဂါ ေ၀ဒနာမ်ားႏွင့္ ဖိစီး ႏွိပ္စက္ခံလာရတဲ့အခါ လူတုိင္း စုိးရိမ္ ပူေဆြး စိတ္ေသာက ျဖစ္ၾကရ၏ ၊ ခႏၶာကုိယ္ နာက်င္မႈမ်ား တုိးပြားလာသည္ႏွစ္ အမွ် ထုိသူမ်ားရဲ့ စိတ္ေန သေဘာ သဘာ၀တုိ႔သည္လည္း ပုံမွန္မဟုတ္ေတာ့ဘဲ စုိးရိမ္မႈမ်ားႏွင့္ ၄င္းတုိ႔၏ စိတ္ကုိ ၿခိမ္းေျခာက္ထားေလ့ရွိပါသည္။ ခႏၶာကုိယ္ နာက်င္မႈ ျဖစ္ရုံတင္မကဘဲ မိမိတုိ႔ရဲ့စိတ္ကုိပါ နာက်င္ေအာင္ ျပဳလုပ္မိေနၾကျပန္ပါတယ္။ ဒါေၾကာင့္ ခႏၶာကုိယ္ၾကီး နာက်င္မႈမ်ား ရလာတဲ့အခါ မိမိတုိ႔ရဲ့ စိတ္ကုိ နာက်င္မႈ မရွိေအာင္ ခုိင္ခုိင္မာမာ တည္ရွိႏုိင္ေအာင္ ျမတ္ဗုဒၶ၏ မဟာေဆးတည္းဟူေသာ ျမတ္ဓမၼမ်ားျဖင့္ မႊမ္းထုံထားရမွာျဖစ္ပါတယ္။ ထုိအေၾကာင္းအရာနဲ႔ ပတ္သက္လုိ႔ ျမတ္ဗုဒၶသည္ နကုလပိတုသုတ္ေတာ္ထဲမွာ နကုလပိတာသူၾကြယ္၏ ခႏၶာကုိယ္ႀကီး နာက်င္ ႏွိပ္စက္မႈႏွင့္ ဆက္လ်င္း၍ သူၾကြယ္ထံသုိ႔ ေဟာၾကားေတာ္မူခဲ့ပါတယ္။

အခါတစ္ပါး၌ ျမတ္စြာဘုရားသည္ ဘဂၢတိုင္း သုသုမာရဂိရၿမိဳ႕ဝယ္ သားတို႔ကို ေဘးမဲ့ေပးရာ ေဘသကဠေတာ၌ (သီတင္းသံုး) ေနေတာ္မူ၏၊ ထိုအခါ နကုလပိတာသူႂကြယ္သည္ ျမတ္စြာဘုရားထံသို႔ ခ်ဥ္းကပ္၍ ႐ိုေသစြာ ရွိခိုးၿပီးလွ်င္ တစ္ခုေသာေနရာ၌ ထိုင္ၿပီးေသာ္ ျမတ္စြာဘုရားအား ဤစကားကို ေလွ်ာက္၏-

အသွ်င္ဘုရား အကြၽႏု္ပ္သည္ အိုမင္းပါၿပီ၊ အရြယ္ႀကီးပါၿပီ၊ အသက္ႀကီးပါၿပီ၊ အရြယ္သံုးပါးသို႔ ေရာက္ပါၿပီ၊ ေနာက္ဆံုးအရြယ္သို႔ ေရာက္ပါၿပီ၊ နာက်င္ေသာကိုယ္ရွိပါ၏၊ မျပတ္နာက်င္၍ ေနပါ၏၊ အသွ်င္ဘုရား အကြၽႏု္ပ္သည္ ျမတ္စြာဘုရားကိုလည္းေကာင္း၊ စိတ္ႏွလံုးကို ပြါးေစတတ္ေသာ ရဟန္းေတာ္တို႔ကိုလည္းေကာင္း အျမဲတေစ မဖူးျမင္ႏိုင္ေတာ့ပါ။ အသွ်င္ဘုရား ျမတ္စြာဘုရားသည္ အကြၽႏု္ပ္အား ဆံုးမေတာ္မူပါ၊ ကံျမစ္ေတာ္မူပါ၊ ယင္းအဆံုးအမေတာ္သည္ အကြၽႏု္ပ္အား ၾကာျမင့္စြာေသာ ကာလပတ္လံုး စီးပြါးခ်မ္းသာအလို႔ငွါ ျဖစ္ရာပါ၏ဟု (ေလွ်ာက္၏)။

သူႂကြယ္ ဤစကားသည္ မွန္၏၊ သူႂကြယ္ ဤစကားသည္ဟုတ္၏၊ သူႂကြယ္ ဤကိုယ္သည္နာက်င္သည္သာတည္း၊ ဥကဲ့သို႔ ျဖစ္၏၊ အေရပါးတို႔ျဖင့္ ေျမႇးယွက္ထားအပ္၏၊ သူႂကြယ္ တစ္ဦးတစ္ေယာက္ေသာ သူသည္ ဤကိုယ္ကို ရြက္ေဆာင္ေနရလ်က္ တစ္ခဏမွ်ေသာ္လည္း အနာကင္းျခင္းကို ဝန္ခံပါလွ်င္ ထိုသူ႕အား မိုက္သည့္အျဖစ္မွတစ္ပါး အျခားမရွိေတာ့ေခ်၊ သူႂကြယ္ ထို႔ေၾကာင့္ ဤအရာဝယ္ ''ငါသည္ နာက်င္ေသာကိုယ္ရွိသူ ျဖစ္လ်က္ ငါ၏စိတ္သည္ နာက်င္မႈကင္းသည္ျဖစ္လတၱံ႕''ဟု ဤသို႔ သင္ က်င့္အပ္၏ဟု မိန္႔ေတာ္မူ၏။

ထို႔ေနာက္ နကုလပိတာသူႂကြယ္သည္ ျမတ္စြာဘုရား၏ စကားကို အလြန္ႏွစ္သက္ဝမ္းေျမာက္လ်က္ေနရာမွ ထကာ ျမတ္စြာဘုရားကို ႐ိုေသစြာ ရွိခိုး၍ အ႐ိုအေသ ျပဳၿပီးလွ်င္ အသွ်င္သာရိပုၾတာထံသို႔ခ်ဥ္းကပ္၍ ရွိခိုးၿပီးလွ်င္ တစ္ခုေသာ ေနရာ၌ ထိုင္ေန၏၊ တစ္ခုေသာ ေနရာ၌ ထိုင္ေနေသာ နကုလပိတာသူႂကြယ္အား အသွ်င္သာရိပုၾတာသည္ ဤစကားကို ဆို၏- ''သူႂကြယ္ သင္၏ ဣေႁႏၵတို႔သည္ အလြန္ၾကည္လင္ကုန္၏၊ မ်က္ႏွာအဆင္းသည္လည္း စင္ၾကယ္၏၊ ျဖဴစင္ေတာက္ပ၏၊ ယေန႔ ျမတ္စြာဘုရား၏မ်က္ေမွာက္ေတာ္မွ တရားစကားကို နာခဲ့ရပါသေလာ ''ဟု ဆို၏။

အသွ်င္ဘုရား အဘယ္မွာ မနာရဘဲ ရွိပါမည္နည္း၊ အသွ်င္ဘုရား ယခုပင္ အကြၽႏု္ပ္ကို ျမတ္စြာဘုရားသည္ တရားစကားတည္းဟူေသာ အၿမိဳက္ေရျဖင့္ သြန္းေလာင္းလိုက္ပါ၏ဟု ေလွ်ာက္၏။

သူႂကြယ္ သင့္ကို ျမတ္စြာဘုရားသည္ တရားစကားတည္းဟူေသာ အၿမိဳက္ေရျဖင့္ အဘယ္သို႔သြန္းေလာင္းလိုက္ပါ သနည္းဟု မိန္႔၏။ အသွ်င္ဘုရား အကြၽႏု္ပ္သည္ ျမတ္စြာဘုရားထံသို႔ ခ်ဥ္းကပ္၍ ရွိခိုးၿပီးလွ်င္ တစ္ခု ေသာ ေနရာ၌ ထိုင္၍ ျမတ္စြာဘုရားအား ဤစကားကို ေလွ်ာက္ပါ၏-''အကြၽႏု္ပ္သည္ အိုမင္းပါၿပီ၊ အရြယ္ႀကီးပါၿပီ၊ အသက္ႀကီးပါၿပီ၊ အရြယ္သံုးပါးသို႔ ေရာက္ပါၿပီ၊ ေနာက္ဆံုးအရြယ္သို႔ ေရာက္ပါၿပီ၊ နာက်င္ေသာကိုယ္ရွိပါ၏၊ မျပတ္ နာက်င္၍ ေနပါ၏၊ အသွ်င္ဘုရားအကြၽႏု္ပ္သည္ ျမတ္စြာဘုရားကိုလည္းေကာင္း၊ စိတ္ႏွလံုးကို ပြါးေစတတ္ေသာ ရဟန္းေတာ္တို႔ကိုလည္းေကာင္း အျမဲတေစ မဖူးျမင္ႏိုင္ ေတာ့ပါ၊ အသွ်င္ဘုရား ျမတ္စြာဘုရားသည္အကြၽႏု္ပ္အား ဆံုးမေတာ္မူပါ၊ ကံျမစ္ေတာ္မူပါ၊ ယင္းအဆံုး အမေတာ္သည္ အကြၽႏု္ပ္အားၾကာျမင့္စြာေသာ ကာလပတ္လံုး စီးပြါးခ်မ္းသာအလို႔ငွါ ျဖစ္ရာပါ၏ ''ဟု ေလွ်ာက္ပါ၏၊ ဤသို႔ေလွ်ာက္လတ္ေသာ္ ျမတ္စြာဘုရားသည္ အကြၽႏု္ပ္အား ဤစကားကို မိန္႔ေတာ္မူ ပါ၏-

သူႂကြယ္ ဤစကားသည္ မွန္၏၊ သူႂကြယ္ ဤစကားသည္ဟုတ္၏၊ သူႂကြယ္ ဤကိုယ္သည္နာက်င္သည္သာတည္း၊ ဥကဲ့သို႔ ျဖစ္၏၊ အေရပါးတို႔ျဖင့္ ေျမႇးယွက္ထားအပ္၏၊ သူႂကြယ္ တစ္ဦးတစ္ေယာက္ေသာ သူသည္ ဤကိုယ္ကို ရြက္ေဆာင္ေနရပါလ်က္ တစ္ခဏမွ်ေသာ္လည္းအနာကင္းျခင္းကို ဝန္ခံပါလွ်င္ ထိုသူ႕အား မိုက္သည့္အျဖစ္မွ တစ္ပါး အျခား မရွိေတာ့ေခ်၊ သူႂကြယ္ထို႔ေၾကာင့္ ဤအရာ ဝယ္ ''ငါသည္ နာက်င္ေသာကိုယ္ရွိသူ ျဖစ္လ်က္ ငါ၏ စိတ္သည္နာက်င္မႈကင္းသည္ ျဖစ္လတၱံ႕''ဟု ဤသို႔ သင္ က်င့္အပ္၏၊ အသွ်င္ဘုရား ဤသို႔လွ်င္ အကြၽႏု္ပ္ကိုျမတ္စြာဘုရားသည္ တရားစကားတည္း ဟူေသာ အၿမိဳက္ေရျဖင့္ သြန္းေလာင္းလိုက္ပါ၏ဟု ေလွ်ာက္၏။

သူႂကြယ္ ''ျမတ္စြာဘုရား အဘယ္မွ်ျဖင့္ နာက်င္ေသာကိုယ္ရွိသူ ျဖစ္၍ နာက်င္ေသာ စိတ္ရွိသူလည္းျဖစ္ပါသနည္း၊ အဘယ္မွ်ျဖင့္ နာက်င္ေသာကိုယ္ရွိသူသာ ျဖစ္၍ နာက်င္ေသာ စိတ္မရွိသူျဖစ္ပါသနည္း''ဟု ထို႔ထက္အလြန္ ျမတ္စြာဘုရားအား ျပန္ေလွ်ာက္ရန္ သင့္ဉာဏ္၌ မထင္ၿပီေလာဟု မိန္႔၏။

လြယ္လြယ္ကူကူ ရွင္းရွင္းလင္းလင္း ဘုရားရွိခုိးနည္း။

နေမာ တႆ ဘဂ၀ေတာ အရဟေတာ သမၼာသမၺဳဒၶႆ။

(နေမာ တတ္သ ဘဂ၀ေတာ အရဟေတာ သမ္မာသမ္ဗုဒ္ဓတ္သ)

အရဟေတာ- ကိေလသာကင္း ရန္သူရွင္း၍ ထုိက္ျခင္းအလွဴ စိတ္ကြယ္မူလည္း ၿငီးျမဴမယွက္ သံသာစက္ကုိ                 ခ်ဳိးဖ်က္ ၿဖိဳးလွန္ေတာ္မူတတ္ေသာ…

သမၼာသမၺဳဒၶႆ(သမ္မာသမ္ဗုဒ္ဓတ္သ)- သစၥာေညယ် ဓမၼဥႆုံ (ဓမ္မ အုတ္သုံ) အလုံးစုံကုိ အကုန္အစင္ သိျမင္ေတာ္မူတတ္ေသာ…

တႆ ဘဂ၀ေတာ- ဘုန္းေတာ္ ေျခာက္စုံ တန္းခုိးဂုဏ္ႏွင့္ ျပည့္စုံေတာ္မူေသာ ထုိျမတ္စြာဘုရားအား၊

နေမာ- ေျခ၊ လက္၊ နဖူး၊ တေဒါင္၊ ဒူး ႏွင့္ ငါးလီ ညီစြာ ၀ႏၵနာျဖင့္ သဒၶါရုိက်ဳိး လက္စုံမုိး၍ ရွိခုိးကန္ေတာ့ပါ၏။

ျမတ္စြာဘုရားရွင္၏ ဂုဏ္ေတာ္(၉)ပါး ၾကည္ညဳိ ပြားနည္း

ေယာ ဘဂ၀ါ- အၾကင္ျမတ္စြာဘုရားသည္၊ ေဒ၀မႏုႆာနံ(ေဒ၀မႏုတ္သာနံ)- နတ္လူတုိ႔၏၊ အတၳာယ(အတ္ထာယ)- အက်ဳိးငွာ၊ ဟိတာယ- အစီးအပြားလုိ႔ငွာ၊ သုခါယ- ခ်မ္းသာျခင္းငွာ၊ ေလာေက- လူေလာက၌၊ ဥပၸဇၨတိ(အုပ္ပစ္ဇတိ)- ပြင့္ထြန္းၾကြျမန္းေတာ္မူလာ၏။

၁။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္၊ ကိေလသာကင္း ရန္သူရွင္း၍ ထုိက္ျခင္းအလွဴ စိတ္ကြယ္မူလည္း ၿငီးျမဴမယွက္ သံသာစက္ကုိ ခ်ဳိးဖ်က္ၿဖိဳးလွန္ ဤငါးတန္ေၾကာင့္လည္း၊ အရဟံ- အရဟ မည္ေတာ္မူပါေပ၏။

၂။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္၊ သစၥာေညယ် ဓမၼဥႆုံ အလုံးစုံကုိ အကုန္အစင္ သိျမင္ေတာ္မူတတ္ေသာ ဤအေၾကာင္းေၾကာင့္လည္း၊ သမၼာသမၺဳေဒၶါ(သမ္မာသမ္ဗုဒ္ေဓါ)- သမၼာသမၺဳဒၶ(သမ္မာသမ္ဗုဒ္ဓ) မည္ေတာ္မူပါေပ၏။

၃။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္၊ ၀ိဇၨာသုံးပါး၊ ၀ိဇၨာရွစ္ပါး၊ စရဏ တစ္ဆယ့္ငါးပါးတုိ႔ႏွင့္ ျပည့္စုံေတာ္မူေသာ ဤအေၾကာင္းေၾကာင့္လည္း၊ ၀ိဇၨာစရဏသမၸေႏၷာ(၀ိဇ္ဇာ စရဏ သမ္ပန္ေနာ)- ၀ိဇၨာစရဏသမၸႏၷ(၀ိဇ္ဇာ စရဏ သမ္ပန္န) မည္ေတာ္မူပါေပ၏။

၄။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္၊ စကားဆုိရုိး ခြန္းေျခာက္မ်ဳိးတြင္ မွန္ကန္အက်ဳိးမ်ား ေကာင္းေသာ စကားကုိသာ ဆုိေတာ္မူတတ္ေသာ ဤအေၾကာင္းေၾကာင့္လည္း၊ သုဂေတာ- သုဂတ မည္ေတာ္မူပါေပ၏။

၅။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္၊ သေတၱာကာသ(သတ္ေတာကာသ) သခၤါရဟု ေလာက သုံးခြင္ ဘုံအျပင္ အကုန္အစင္ သိျမင္ေတာ္မူတတ္ေသာ ဤေၾကာင္းေၾကာင့္လည္း၊ ေလာက၀ိဒူ- ေလာက၀ိဒူ မည္ေတာ္မူပါေပ၏။

၆။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္။ ဆုံးမထုိက္သူ နတ္လူ တိရစၧာန္ ေယာက္်ား မွန္သမွ်တုိ႔ကုိ အတုမရွိ ယဥ္ေက်းေအာင္ ဆုံးမေတာ္မူတတ္ေသာ ဤအေၾကာင္းေၾကာင့္လည္း၊အႏုတၱေရာပုရိသဓမၼသာရတၳိ(အႏုတ္တေရာပုရိသဓမ္မသာရတ္ထိ)- အႏုတၱေရာပုရိသဓမၼသာရတၳိ (အႏုတ္တေရာပုရိသဓမ္မသာရတ္ထိ)မည္ေတာ္မူပါေပ၏။

၇။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္၊ ျဗဟၼာနတ္လူ(ျဗန္မာနတ္လူ) သုံးဘုံလူတုိ႔၏ ဆရာတစ္ဆူျဖစ္ေတာ္မူေသာ ဤအေၾကာင္းေၾကာင့္လည္း၊ သတၳာေဒ၀မႏုႆာနံ(သတ္ထာေဒ၀မႏုသ္သာနံ)-သတၳာေဒ၀မႏုႆာန(သတ္ထာေဒ၀ မႏုသ္သာန ) မည္ေတာ္မူပါေပ၏။

၈။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္၊ သစၥာေလးပါး ျမတ္တရားကုိ ပုိင္းျခားထင္ထင္ ကုိယ္ေတာ္တုိင္ သိျမင္ေတာ္မူတက္ေသာ ဤအေၾကာင္းေၾကာင့္လည္း၊ ဗုေဒၶါ (ဗုဒ္ေဓါ)- ဗုဒၶ (ဗုဒ္ဓ) မည္ေတာ္မူပါေပ၏။

၉။       ေသာ ဘဂ၀ါ- ထုိျမတ္စြာဘုရားသည္၊ ဘုန္းေတာ္ေျခာက္စုံ တန္ခုိးဂုဏ္ႏွင့္ ျပည့္စုံေတာ္မူေသာ ဤအေၾကာင္းေၾကာင့္လည္း၊ ဘဂ၀ါ- ဘဂ၀ါ မည္ေတာ္မူပါေပ၏။ 

      

ဤသုိ႔ အတုမရွိကုိးပါးေသာ ဂုဏ္ေတာ္တုိ႔ႏွင့္ ျပည့္စုံေတာ္မူေသာ ျမတ္စြာဘုရားကုိ ဘုရားတည့္ေတာ္သည္ သဒၶါရုိက်ဳိး လက္စုံမုိး၍ ရွိခုိးကန္ေတာ့ပါ၏။

How to be a good leader

What is the leadership or quality of a leader? First of all, I am going to express of the leadership of a leader who performs his activities in different way. Leadership is an important function of management which helps to maximize efficiency for a society and people, to overcome all problems to come on the community, by guiding a proper way related to its condition and to achieve organizational goals and Leadership is a function which is important at all levels of management. Therefore it is so necessary for an association to have a leader so that it is managed and given a suitable guidance.

Now   I would like to mention about how to be a good leader and I will explain about my topic with different types of question regarding to it. What is the leader? Leader is the person who leads or commands a group, organization or county, who deploys his effort and energy for a community. He absorbs his mind as well as body in the people who follow him. There are various kind of leaders such as economic leader, political leader, social leader, religious leader and so on, who are controlling and handling countries, towns, provinces, villages, and diverse organizations. In short, there are only two leaders as follows;

a.   1. Material leader

b.   2. Spiritual leader

The Material leader relates to those who lead worldly matters like a sociality, economy, and politic, etc. The spiritual leader refers to those who lead and take reasonability on its respective religions and who organizes to promote peace and harmony among its members and guides to realize enlightenment and to live a life that is in agreement with and contributes to their religious objectives. What is a good leader? In this world, every one can be a leader but hard to be a good and right leader because a leader must give up his own benefits and do for people’s happiness and advantages in the righteous system. In the Singalovadasutta, The Lord Buddha mentioned that there are six kinds of duty of a Leader. They are;

1.   1. He must be more industrious than other.

2.   2. He must be vigilant in order to lead others.

3.   3. He must be kind to his subordinates.

4.   4. He must be patient with and forgive others.

5.   5. He must be considerate and reasonable whatever he does.

6.   6. He must be wise and foresighted in doing things.

Those are duties to must be performed by a leader on his subordinates and group. If a leader does the above six obligations, he can lead his people easily and peacefully and association and he will be regarded by his people that he is a good leader.

What are the basic qualities of a good Leader? To become a good leader, a leader needs to have qualifies and qualities such as right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration to achieve in his leadership and he has to use them practically and skillfully. Right view is the beginning. It simply means to see and to understand things as they really are and to realise truth on every situation. Right view is the cognitive aspect of wisdom. It means to see things through, to grasp imperfect nature of worldly objects and ideas.

While right view refers to the cognitive aspect of wisdom, right thought refers to the volitional aspect. Right thought can be described best as commitment to ethical and mental self-improvement. Right speech is the first principle of ethical conduct. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct and a leader should have a good speech.

The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Right livelihood means that a leader should earn one's living in a righteous way and that wealth should be gained legally and peacefully. Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task. Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Right concentration, refers to the development of a mental force that occurs in natural consciousness.

Those are qualifies and qualities for a good leader to lead the community and his people. In a conclusion, I wish to say that a good leader should have not only educational qualities but also moral qualities and To become a good leader in the future, we should study how they do to become a good leader and take and practice their ways which were practiced by leaders

What is Dukkha?

    

Now I would like to mention about what Dukkha is. The Buddha said that life is suffering. So, every one who lives in this world must face suffering. No one can protect suffering not to come to us. However, we can cure our suffering with medicine of the Dhamma of the Buddha.

Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, grief, & despair are dukkha; association with the unbeloved is dukkha; separation from the loved is dukkha; not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha."( SN 56.11 Dhammacakkapavatta Sutta)

Three kinds of dukkha

"There are these three forms of stressfulness,

1)   The stressfulness of pain (Dukkha Dukkha-kayika-dukkha, cetasika-dukkha)

2)   The stressfulness of fabrication (Sankhara-dukkha)

3)   The stressfulness of change (Viparinama-dukkha)

 These are the three forms of stressfulness." (SN 38.14. Dukkha sutta)

a)  The stressfulness of pain (Dukkha Dukkha-kayika-dukkha, cetasika-dukkha) Ordinary suffering, as defined is one form of dukkha. This includes physical, emotional and mental pain.

b) The stressfulness of fabrication (Sankhara-dukkha) Anything that is not permanent, that is subject to change, is dukkha. Thus, happiness is dukkha, because it is not permanent. Great success, which fades with the passing of time, is dukkha. Even the purest state of bliss experienced in spiritual practice is dukkha.

This doesn't mean that happiness, success and bliss are bad, or that it's wrong to enjoy them. If you feel happy, then enjoy feeling happy. Just don't cling to it.

c)  The stressfulness of change (Viparinama-dukkha) To be conditioned is to be dependent on or affected by something else. According to the teaching of dependent origination, all phenomena are conditioned. Everything affects everything else. This is the most difficult part of the teachings on dukkha to understand, but it is critical to understanding Buddhism.

A contemporary definition of Dukkha:

Dukkha is:

Disturbance, irritation, dejection, worry, despair, fear, dread, anguish, anxiety; vulnerability, injury, inability, inferiority; sickness, aging, decay of body and faculties, senility; pain/pleasure; excitement/boredom; deprivation/excess; desire/frustration, suppression; longing/aimlessness; hope/hopelessness; effort, activity, striving/repression; loss, want, insufficiency/satiety; love/lovelessness, friendlessness; dislike, aversion/attraction; parenthood/childlessness; submission/rebellion; decision/indecisiveness, vacillation, uncertainty.

— Francis Story in Suffering, in Vol. II of The Three Basic Facts of Existence (Kandy: Buddhist Publication Society, 1983)

As a conclusion, I like to say by Buddha’s word. The Buddha said “Even though we have a body of pain, We must be one trying not to hurt our mind”.

MAY YOU BE ALWAYS HAPPY AND PEACEFUL!