Burmese Dhamma WebsitesDhamma Websites in Burma
The venerable Dr. Rewata Dhamma wrote: "The Burmese proudly claim that the first meal of Buddha was offered by Tapussa and Bhallika. From where we learn the Dhamma as taught by the Buddha.
Telladaw U Pandita's last update - The best cure
Sayadaw U Pandita, who succeeded Mahasi Sayadaw and was one of the counselors of the Burmese Nobel Peace Prize winner and State Councillor Aung San Suu Kyi, joined the monastery at the tender age of twelve. As a result of decade-long experiences in theories and practices of contemplation, he developed in others the motivations to know and learn the flavour of Dhamma, which he so often saw better than all other people.
To this end, he set up centres of contemplation around the globe and worked untiringly to divide Buddha's teaching in accordance with the directions of Mahasi Sayadaw (1904-1982), embracing both the Scriptures and the practices, so that none of them were omitted. Sayadawgyi (as he was called in his last years; the suffix -gyi means "great") gave me a particular invite to debate the "dhamma of reconciliation" in the month before his deaths.
" For eight consecutive evenings in February 2016, Sayadawgyi divided the last of his messages of the" Dhamma Council to One Nation" to those trying to cure from decade-long violent Burmese allies. Whilst his vote is perhaps the best known and most respectful, U Pandita was just one of many "voices of freedom" in Burma - the brave people who have worked untiringly for the protection of mankind and democratic values against the dictatorship of one of the most malicious army rulers in historical times, often at the peril of detention, sometimes at the expi ation of their livings.
We know that many million in your own nation have been suppressed by a number of tyrannies for over 50 years. We say in this country: "Khanti[indulgence] is the highest severity. "We are sure in the mortal realm that we find things we don't like. If, every so often when you meet difficulties, there is no leniency and you pay back, there will be no end to your personal hassles.
Which is the foundation, the mental or ethical motivations to renounce sinister acts, akusala? If you understand that participation in disastrous acts causes anger, you can renounce misconduct with sound nausea and aversion. The characteristics of Hiri and Ottopa (moral embarrassment and anxiety ) and respect for others are what motivates one to avoid disastrous doings.
The Hiri and Ottapa are also known as the Device Dhamma. Reva means diva (spiritual qualities) that make virtue enlighten. If you don't have these, the man's virtue fades. To behave like a person, to keep one's mindset compassionate, to possess one' s own intellect, to evolve particular understanding - without morally ashamed and morally afraid, all these mortal compassion.
You are the dhamma that makes mankind' s virtue glow. These are also referred to as lokalapala ihammas. Localapala means "the keepers of the world". "They' re protecting the planet, preventing it from being ruined. What is important here is your own and the environment around you. The safer these properties are, the safer your own life is, and the less you harm the environment.
If there is no preventative action to heal the old guard's insanity, we know that the horror of this old order, which imprisons and tortures and denies them their most fundamental violations of fundamental humanitarian law, could well return. Do these dhamma attributes of indulgence and kindness cut themselves off with responsibility and fairness in your world-view?
Anyone who has done injustice should use dhamma to rectify it, just as a friar does when committing a nun. "Irrespective of the size of the error, about half (the people) will be happy with it. To make peacemaking among men, the most efficient way is for the suppressors to boldly acknowledge their mistakes and make up with the underdog.
In the absence of this comprehension, there is a lack of ethical embarrassment and anxiety. There are no morally disgraceful acts without ethical anxiety. Morally ashamed and morally afraid, there are clear, healthy acts. So what should we do to avoid global issues? We should have both supervision and protection, so that our own worlds are not ruined and the outside worlds are not harmed.
If the number of men who would save their own unique worlds from destruction by holding back sinister thoughts, speeches and acts would grow large, the worlds would become peace. It is because humans try to capture others instead of defeating themselves that there is a problem. Humans are working to build bodily resilience to the effects of warmth, coldness and sleep.
In most cases, the development of bodily resilience is given precedence. There' s mental opposition, the power to keep one' s spirit under check. is needed by everyone. She' s weaker in the whole wide oceans today. It is a matter of finding mental abilities that give you self-control and self-control. They have to be evolved to have mental opposition.
To develop these abilities, the best way is the Satipatthana[practicing the four fundamentals of mindfulness: the one of the human being, emotions, spirit, dhammas]. It is only by meditating with meticulous care and genuine longing that one can attain these mental abilities. This can be described as multi-vitamins, such as the multi-vitamins we take for our bodies wellbeing.
Developing the spirit with satipathtana mediation is like taking multi-vitamins. When half the earth possessed these mental abilities in itself, the earth would become peace. As you know, there is an increasingly global terrorist threat. There is a profound and growing terrorist anxiety in my own nation, America, and in just about every West and Asia, regardless of its ideal.
Very few folks know that you are Daw Aung San Suu Kyi's Dhamma Instructor. They expect you to give counsel and guide. Mr President, I would like to address the question of the question of national unity, the core of Daw Aung San Suu Kyi and her new government's view of a tranquil and wealthy Burma.
The Dhamma of Atonement? Man should have the guts to prevent what is false and the guts to do and say what is useful. If you take such a morale hazard, you have to suffer the pain you encountered. Whether you are a friar, non-woman or layman, there are certain regulations and duties in the kingdom of dhamma.
In the same way as you have to try to make up your IQ, you also have to try to make up your SQ (spiritual intelligence). A good education is the foundation for good dhamma and the delivery of SQ? In order for the game to be non-violent, it is the parent who is the first teacher of a family.
Also in Myanmar, where Buddhism is flourishing because there are so many humans ill-equipped to be a parent, the Dhamma has returned. America, a land where S&T flourished, places great importance on learning or IQ, while ignoring ethical behaviour and EQ, or EQ.
Cambodia is doing the same as America, which emphasizes the IQ over ethical behaviour, making adolescents unethical. Therefore, in our dhamma classes for kids I stress SQ, mental intellect, to empower them in them. Individuals with a good SQ are able to manage these sentiments. In most cases, however, humans cannot take charge of their own life.
If you have a good SQ, you are always on the right track. Would you advise those who are either visiting your land or looking for ways to help and possibly help the Burmese population? It is self-evident that human beings help each other, and this should be done without self-interest.
" It is not worth boasting to the world: "My land, my nation, can help. Persons from other countries are related to each other, although their countries are different; they are not related as continuum relations, but as cosmopolitans. Additionally to this kind of being, the Buddha teaches so that humans can be related through the path of Dhamma, through the Dhamma-lood.
Dhamma is what the Dhamma wearer is, who knows the right way and puts it into action. That Dhamma is what the Buddha has been looking for and found. The dhamma is practiced by those who believe in it, and through this praxis they are able to be happy in this lifetime and free of existence's sickness.
Humans who achieve this stage of development of Dhamma in themselves are related by Dhamma-lood. To us foreigners, no matter who comes here to practise, if he or she practises Dhamma with regard and caring, they become near, a Dhamma-related. It is only when Dhamma is used to relate humans that society's issues become progressively weakened and weakened until humans can at last find it.
Your country's nation has been in great pain. It has also inspire many of us in the rest of the worid to become braver, to transform our own suffering and, beyond that, to put ourselves into the minds and bodies of others, to empathize and to act empathetic. So what do you want to bequeath to us, to your own nation and to all the peoples of the planet?
When you are a person, it is important to be a real person, and it is important to have a humanitarianism. You should also look for a way to know what is real, to know the real Dhamma and to go the way of Dhamma. When that happens, the whole wide globe will be a place of happiness.