ကူညီကြပါဦး 2

2 comments

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  kai

  April 27, 2012 at 3:16 pm

  မိုးပြာဗုဒ္ဓဘာသာဝင်တွေပြောလို့.. လိုက်ဖတ်ကြည့်နေတာ..
  မြန်မာ့ငါးပါးသီလနဲ့.. ဂျိန်းသာသနာရဲ့.. Mahavrataနဲ့.. နှိုင်းဖတ်နေတာပါ..

  ပြောရရင်.. ဂျိန်းသာသနာက.. ဗုဒ္ဓသာသနာထက်အများကြီးစောနေတယ်..
  လွန်ခဲ့တဲ့..နှစ် ၂၈၀ဝလောက်က စခဲ့ပုံပဲ..။

  ဆိုတော့..
  သားကို.. အဲဒါလေးပြောပြလိုက်ပါ.. 😆

  Jains believe that to attain enlightenment and ultimately liberation from all karmic bonding, one must practice the following ethical principles not only in thought, but also in words (speech) and action . Such a practise through lifelong work towards oneself is called as observing the Mahavrata (“Great Vows”). These vows are:

  Ahimsa (Non-violence) – to cause “no harm” to living beings (on the lines of “live” and “let live”). The vow involves “minimizing” intentional as well as unintentional harm to another living creature. There should even be no room for any thought conjuring injury to others, let alone talking about it or performing of such an act.[17] Besides, it also includes respecting the views of others (non-absolutism and acceptance of multiple views).
  Satya (Truthfulness) – to always speak of truth such that no harm is caused to others. A person who speaks truth becomes trustworthy like a mother, venerable like a preceptor and dear to everyone like a kinsman. Given that non-violence has priority, all other principles yield to it whenever there is a conflict. For example, in a situation where speaking truth would lead to violence, it would be perfectly moral to remain silent (for you are neither being untrue, nor causing violence by way of truth)
  Asteya (Non-stealing) – not to take into possession, anything that is not willingly offered. It is the strict adherence to one’s own possessions without desiring for the ones that belong to others. One should remain satisfied by whatever is earned through honest labour. Any attempt to squeeze material wealth from others and/or exploit the weak is considered theft. Some of the guidelines for this principle follow as under:
  Always give people fair value for their labor or product.
  Not to take into possession materials that are not earned or offered by others.
  Not to take materials into personal possession that have been dropped off or forgotten by others.
  Not to purchase materials as a result of being cheaper in value, if the resultant price reduction is a result of improper method of preparation. For instance, products made out of raw materials obtained by way of pyramid schemes, illegal businesses, stolen goods, etc., should be strictly prohibited
  Brahmacharya (Celibacy) – to exercise control over senses (including mind) from indulgence. The basic intent of this vow is to conquer passion, thus preventing wastage of energy in the direcition of pleasurable desires. During observance of this vow, the householder must not have a sensual relationship with anybody other than one’s own spouse. Jain monks and nuns practice complete abstinence from any sexual activity.[18]
  Aparigraha (Non-possession, Non-materialism) – to observe detachment from people, places and material things. Ownership of an object itself is not possessiveness; however, attachment to the owned object is possessiveness. For householders, non-possession is owning without attachment, because the notion of possession is illusory. The basic principle behind observance of this vow lies in the fact that life changes. What you own today may not be rightfully yours tomorrow. Hence the householder is encouraged to discharge his or her duties to related people and objects as a trustee, without excessive attachment or aversion. For monks and nuns, non-possession involves complete renunciation of property and human relations.

  Before common era (BCE)

  877–777 BCE: Parshva, 23rd Tirthankar of Jainism. He is the earliest Jain leader generally accepted as a historical figure.[10][11][12][13][14][15]
  599–527 BCE: Mahavira, 24th and last Tirthankar of this era.[16]

  The last Tirthankara, Mahavira (599 – 527 BC), was possibly a senior contemporary of the Buddha whose philosophy, sometimes described as dynamism or vitalism, was a blend of the earlier Jain teacher Pārśva’s (877-777 BC) order and the reforms instituted by Mahavira himself. Debates between Buddhists and Jains are recorded in Jain texts, and dialogues between Jains and the Buddha are included in Buddhist texts. (See also the “Origins” section, above.).

  Indian Buddhist tradition categorized all non-Buddhist schools of thought as “Pasanda” (pasanda means to throw a noose or pasha — stemming from the doctrine that schools labelled as Pasanda foster views perceived as wrong because they are seen as having a tendency towards binding and ensnaring rather than freeing the mind). The difference between the schools of thought are outlined in the Samaññaphala Sutta[3] of the Digha Nikaya.

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• 

  Onyx

  April 28, 2012 at 2:24 pm

  ဝင်တော့ ဖတ်သွားတယ် နေအုန်း ဒေတာတွေ ယူလိုက်အုန်းမယ် ပြီးမှ ပြန်လာမယ်

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