Myanmar Dhamma Tayar

Burma Dhamma Tayar

You can now download dhamma books and read them offline. The Dhammapdf #. You can read reviews, compare customer reviews, view screenshots and learn more about Dhamma Stream. This is the second time I've gone to Dhamma as my refuge. The app is really useful for Myanmar Buddhists to hear and learn Dhamma.

Dhamma Buddha

The Buddha Dhamma is the one and first use of the clear statement of Buddha's preaching by some of the most reverent Myanmar Buddhas. Buddha's preaching, which is in the Myanmar script, is transcribed as everyday memoirs by Myanmar speaking people. Buddhist people are advised to try this use.

And who knows if it makes a decision the next morning after you read a diary?

Dhamma Burma: 2017

As Zaw Win Htet described a days discovery of old Buddhist places in his hometown: "When I had Monti (Burmese pasta ) for my family's breakfasts last Friday mornings, a vehicle came and left outside my doors. So my Saw Ke and I became "Saw Ke Kings", as in a saying of our community, "Saw Ke became a king (of Innwa) without any will.

" We as locals of Chaung U are no strangers to this saying, because King Saw Ke came from this saying and from the past not from other distant places and he was in our parish from A Myint. We walked to Amyint in a small town next to the street where there is the only palm print of Buddha, the only one in the land and the whole time.

It feels like we should miss them and the locals should learn how to keep the old works. There was a masonry Buddha sculpture with a face squared under a pile of tiles. Historians concluded that this sculpture has an art form of Bagan-era sculpture. First, in A Myint, we went to Pya-the convent where Bagan Era's Harz Buddha sculpture is.

It is said that the Buddha sculpture is the one that King Alaung Sithu worshipped in the Bagan Castle. Though it was found in its own large holocaust in the southern part of the town, it was taken here to this Pya convent to be protected from the burglars of old sculptures.

A few evidences were also found to show that this Harz Buddha sculpture was venerated by King Alaung Sithu. We were all given small brochures about the story of the resins Buddha sculpture by the head monk of this cloister. (???????, in Burmese). When we worshipped this Buddha, we went to Min Ye Convent and Min Ye Su Picodas (i.e. a group of pilgrims in Min Ye Monastery).

Walking the paths between the couches, the visitors took plenty of free minutes to take pictures of different temple and Buddha architecture with a slightly shallow, smile face showing the Bagan Era's sculpture and how this can be seen in murals.

In order to show my visitors the murals of Thu-yaung and Jataka's images, I took the group to a church named by the Department of Ancient Research under the Ministry of Culture. It is one of the most popular monasteries in A Myint, because it has murals of the above Thu-yaung bush.

It' re known for her. Following luncheon in a Myan food establishment, we departed A Myint for another part of Second Bagan, Thone-pan-hla village (formerly A Naint village), where U Wisara, the nationally renowned character for Myanese in the era of British Burma colonialism, was borne. This area around A Myint is home to many well-known men and women.

Thief or robber were slain by a blow to his very broad hand at the time of King Mindom. Pandita U Maung Gyi, a great author and student of Sayadaw, was borne in the town of Nyaung Phyu Pin, where he used to live in Chaung Oo, in northern A Myint.

In the afternoon we went to Min O Chan Thar pit, made by King Alaung Sithu. Altthogh is a renowned antique marble tower, only a few antique works have been preserved, because today it is constantly being renovated. Especially in the southern part of A Myint we saw the Man Lagoda, where the Resin Buddha statue was erected before.

On the way to Thone Pan Hla in the small hamlet of the town of Thazaung, the monastery donor Nga Yauk Thin Couple's stony engraving is well known. The hamlet is located right next to the field path to Thone Pan Hla. There is another mula-htoe brick engraving named "Monastic Donors Nga Pyae Nyi Couple's Stone inscription" in this town, ME-677 (AD-1315) dates.

As we didn't have much free space, we didn't go to the town. Sanae Nan Gone in the hamlet of Toazaung is a good place for the historian to learn and explore the story using the above written stones. As we were walking on the sidewalk, we were seen by an old man by the name of Bagyi Gyan (bagyi means old grandfather), a fiduciary, and led to the temple where the murals are located.

We may have a great opportunity to see invaluable murals in the southern most part of the area. We saw some old typefaces in the pictures that are different from today's ones. But the old script, which can be found in murals from the Bagan era, said "????(ma-hti)" or sometimes "?????(ma-htee)".

The Myanmar linguist said in the book that later and today humans are reading and reading it "????" and they think that this is another word and a concept for those Buddhist friars who are not Theravada Buddhists. The inscription " ? " was also found in the murals on the cave wall and roof.

Myanmar terminology and linguistics said this term was taken from a Pali term "??? (Aranna)" and adopted as Burma term "?????" by typesetting ( - ?) and ( - ?). In the past, the words "?????", which we found in the murals, meant Theravada Buddhist friars who lived in a country cloister.

When someone today sees a term "?????" or sometimes "????????????", he is misinterpreting that this means those who declared themselves a monk, practicing non-Buddhist practice without any Buddhist perceptions and principle, and who in the early Bagan era before King Anawrathas time, when Buddhism in the higher and other parts of Myanmar, except Mon State, the starting point of Theravada Buddhism throughout Myanmar in the past.

So what I get from the murals we have seen from the language and histories of Myanmar is that we can create these tombs that were created in the Bagan era. A further powerful motive to draw this point or phrase is that some learned men say that the images of humans, Buddha, friars or arhats that look of murals in Bagan-tems.

For clarification this means that the faces in the images are pear-shaped. However, it was very good and knowledgeable to see or watch the images and to study the way the learned people surveyed history by watching the scriptures and images in the images. Beautiful, the name of one of the well preserved wall painting pagoda is "Ma-shi-ka-na (??????)" Tempel, that is the Tempel of "No Lack".

The two Yangon visitors also have the same interest in internal murals and external Arabic ornamental figures in the cloakrooms. U Panna says they are the creators of the Maha Bodhi Bodhi Ta Htaung Sayadawgyi film and they seemed to be making a film about A Myint and Thone Pan Hla, the areas of Second Bagan.

And then Bagyi Gyan took a couple of photos outside the temple and took us all to another important place in the complex, Aung Myay of Queen Sambula. Myanmar Theravada Buddhist belief is that humans like to go to Aung Myay, where a well-known man or a renowned friar has in the past asserted his dissolution and his wish.

Aung Myay's tale is that Sambula here once decided to restore old stupa and temple in Thone Pan Hla before she became one. As she became king Kyan Sit's king and her desires were granted, she constructed Thone Pan Hla Stupa, encircled by seven smaller stupa.

On the other side of these scarlet Stupa and near the west door is the Aung Myay and another renowned sanctuary outside the terrain's brickwork masonry. The name of this sanctuary is Pitakat Wahso Teik and the murals of the Arhat Buddhist worshippers on the concaved canopy.

Most of the outside was recently restored so that it seemed to loose some of the old external decoration and even some lower parts of the murals inside the shrine were already missing because of the later canvases.

The lower parts of this sanctuary, but also in the other sanctuaries, were calcified by later humans. One of my guest, U Thein Tan, said they might have got away because the later folk who came here and remained in the shrines while they perceived eight perceptions on Sabbath days were probably leanting against the sabblings.

Continuing to find out that the pictures were probably made of aqueous fruit or vegetable and it could be some explanation why their color had slightly blurred after years. However, it took only a brief period of fading because later humans were less literate in conserving old churches andantiquities.

Another is that Buddhists restore and rebuild old stupa or temple as great merit. They were reluctant to maintain or restore them without loosing old works that could become a nationwide testament to the architectural and historical standard of antiquity. Inside this marquee hang the image of King Kyan Sit and Queen Sambula, a large card with Stupa and Temple around the town of Thone Pan Hla and some of them.

The Buddha sculptures and a small figurine of U Wi Sara, the symbol of this community and heroes of the nation, who led a 160-day famine against the British colonial government during British rule and then died, were placed on a desk in the awning. When we took some pictures and heard Bagyi Gyan tell us about the temple without being sleepy, we went back to our abandon.

Driving through the town of Tone Pan Hla we saw other old stupa in different forms and dimensions. Passing a lake under big tree and folks who play canoe ball by. At the centre of the town, we came across a U Wisara style bookcase. As we didn't have much spare to go to Pareinma Town, the birthplace of King Kyan Sit in Myaung Township, we didn't go to any other temple.

Around 1pm we said good-bye to Second Bagan, where there are many historical shrub-clad shrines and Stupa. So I decided to return to Thone Pan Hla soon to see more Stupas and Buddhist monasteries and learn more about the story of Second Bagan, the proudness of our community.

Anyway I felt that Thone Pan Hla said to me that everything Anicca (which means "transient" or "unstable") is according to Buddha's Dhamma. As Thone Pan Hla said to me, we have undergone many changes over the years and reminded me not to ignore this phenomena. This had been a great town, its inhabitants communicating in commercial terms with the peoples of the great kingdom of Bagan.

Today it is only one town, but it still has a great historical grandeur. Then we drove to Parein Ma, the birthplace of King Kyan Sit, where there was also a conversation with Thone Pan Hla."

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