www.engineeringforum.org Engineering
http://forums.studentdoctor.net ေဆးပညာပိုင္း
www.flowerpod.com.sg အလွအပပိုင္း
နည္းပညာပိုင္း
www.myanmarfamily.org
www.myanmarinfotech.net
www.technical-seven.com
www.mmcyber.net
www.padonma.com
www.itpros.ning.com
www.problemclean.ning.com
www.myanmarchatonline.org
Social Network
www.hi5.com
www.orkut.com
www.friendster.com
www.myspace.com
www.multiply.com
www.flickr.com ဓာတ္ပံု၀ါသနာရွင္မ်ားအတြက္
www.youtube.com video မ်ားအတြက္
Website Sharing
www.digg.com
www.stumbleupon.com
www.del.iciou.us
www.slashdot.org
Open Courseware
http://ocw.mit.edu
(Massachusetts institute of Technology OCW)
http://ocw.usu.edu
(Uhah State University OCW)
http://ocw.jhsph.edu
(Johns Hopkins School of Public Health OCW)
http://ocw.tufts.edu
(Tufts University OCW)
http://ocw.fhda.edu
(Foothill-De Anza Community Collage SOFIA)
http://ocw.cmu.edu/oli/
(Carnegie Mellon Open Learning Initiative)
Blog Search Engine
www.technorati.com
http://blogsearch.google.com
www.feedster.com
www.ljfind.com
Create New Blog
www.blogger.com
www.wordpress.com
www.livejournal.com
www.blog.co.uk
www.typepad.com
www.mmblogs.net
www.myanmarblogspot.com
အင္တာနက္မွ အလုပ္ေလွ်ာက္ထားျခင္း
www.myanmar-workers.com
www.asianjobbus.com
www.ngoinmyanmar.org
www.myanmarhotjobs.com
www.careerbulider.com
www.job-hunt.org
www.jobstreet.com
www.jobdb.com
www.bestjobs.com.sg
www.jobbankusa.com
www.unjobs.org
www.jobsearch.co.uk
Software Download
www.speedybit.com (Download accelerator plus)
www.internetdownloadmanager.com
ကမၻာ့စြယ္စံုက်မ္း
www.wikipedia.org ( en.wikipedia.org )
http://wikimyanmar.org
http://wikimyanmar.co.cc
Virus Software
www.bitdefender.com (Bit Defender)
www.mcafee.com (McAfee)
www.symantec.com (Norton)
www.free.grisoft.com (AVG:free)
Spyware,Adware,Trojan EJ,Worms ကာကြယ္ရန္
www.pctools.com/spyware-doctor
www.webroot.com (Spy Sweeper)
http://free.grisoft.com (AVG Anti-Spyware)
www.lavasoftusa.com (AD-Aware SE)
Myanmar Novel,Journal,Magazine
www.people.com.mm
www.weeklyeleven.com
www.11mediagroup.com
www.mmtimes.com
www.planet.com.mm
www.phatpa.com
www.phoewa.com
www.elibrary.com.mm
www.ainmet.com
www.foreverspace.com.mm
www.click2myanmar.com
www.pansagar.com
http://video.phpmyanmar.com
Buddhism
www.dhammadownload.com
www.mahasi.org
www.dharmanet.org
Myanmar Songs
www.myanmarmp3.net
www.flashband.net
www.innwa.com
www.ayinepan.com
Others
www.myanmaryellowpages.biz
www.traveltomyanmar.com
www.burmalibrary.org
www.modins.net
Educatin Potral
www.studying-singapore.com
www.myanmartraining.com
Soccer Site
www.livescore.com
www.asianbookie.com
www.fifa.com
www.uefa.com
www.soccernet.com
Health Site
www.mentalhelp.net
www.healthy.net
www.tripprep.com
http://cancerweb.ncl.ac.uk
English Learning Center
www.voaspecialenglish.com
www.englishclub.com
www.webenglishteacher.com
www.learnenglish.org.uk
Sattelite Site
www.rdi-sat.com
www.lyngsat.com
Internet Library
www.loc.gov
www.ipl.org
Web Learning
www.w3schools.com
www.w3.org
www.webmonkey.com
Software Driver
www.windrivers.com
www.driverguide.com
www.helpdrivers.com
www.driversplanet.com
English Music
http://music.yahoo.com
www.mysongbook.com
www.song2play.com
SMS Service
www.starhub.com (sg)
www.singtel.com (sg)
www.gizmosms.com (wordwide)
www.beeonline.ru (russia)
www.megafonmoscow.ru (russia)
Download ebook
www.templateen.com
www.gutenberg.org
http://student-50webs.org
www.mmopenlibrary.net
www.shweone.wordpress.com
အျခားအသံုး၀င္ေသာ site မ်ား
www.globalhouseplans.com (House Design)
www.oryza.com (Rice Stock)
www.riceonline.com
www.opec.org (Oil Stock)
www.kitto.com
www.xe.com (Money Exchange)
www.modelsurf.com (Korea Model)
www.jkdramas.com (Korea & Japan Model)
www.worldtimeserver.com (Time Convert)
Saturday, March 19, 2011
Wednesday, March 16, 2011
ဂုိဏ္း ၉ ဂုိဏ္း
( ၁ ) သုဓမၼာဂုိဏ္း
တာ၀တိ ံသာနတ္ၿပည္တြင္ သိႀကားမင္းသည္ သုဓမၼာဇရပ္ေတာ္၌ မွဳခင္းမ်ားကုိ စီစဥ္ဆံုးၿဖတ္ေလ. ရွိသည္။ ဤအစဥ္အလာအရ ၿမန္မာဘုရင္မ်ားလက္ထက္ေတာ္က သာသနာေရးဆုိင္ရာ မွဳခင္းမ်ားကုိ ဆရာေတာ္ႀကီးမ်ားစုေ၀းဆံုးၿဖတ္ရာ၌ ထုိေနရာဌာနကုိ "သုဓမၼာ" ဟုေခၚသည္။ ယင္းအစည္းအေ၀းသုိ. တက္ေရာက္ခြင္.ရေသာ ဆရာေတာ္မ်ားကုိ သုဓမၼာ၀င္ဟုေခၚသည္။ သံဃာ.ဂုိဏ္းမ်ား မကြဲမၿပားတစ္စည္းတစ္လံုးတည္းရွိစဥ္က ၿမန္မာနုိင္ငံတြင္သံဃာအားလံုးသည္ သုဓမၼာ၀င္ဆရာေတာ္ႀကီးမ်ား၏ အုပ္ခ်ဴပ္မွဳေအာက္တြင္ ရွိေနႀကသည္။ ထုိသုိ.ရွိေနရာမွ မင္းတုန္းမင္းႀကီးလက္ထက္တြင္ 'ေရႊက်င္'ဂုိဏ္းခြဲထြက္သြားေသာအခါ ေရႊက်င္ဂုိဏ္း၀င္မဟုတ္ေသာ သံဃာမ်ားကုိ သုဓမၼာ ဂုိဏ္း၀င္အၿဖစ္ေခၚဆုိႀကသည္။
( ၂ ) ေရႊက်င္ဂုိဏ္း
မင္းတုန္းမင္းႀကီးသည္ ၀ိနည္းသိကၡာအလြန္ေလးစား၍ အက်င္.ပဋိပတ္ႏွင္.ၿပည္.စံုေသာ
ေရႊက်င္ဆရာေတာ္ဘုရားႀကီးဦးဇာဂရကုိ အလြန္တရာႀကည္ညဳိ၍ သာသနာပုိင္အၿဖစ္ တင္ေၿမွာက္လုိေသာ္လည္း ေတာင္နန္းမိဖုရားေခါင္စႀကၤာေဒ၀ီ၏ဆႏၵကုိမလြန္ဆန္နုိင္သၿဖင္. ေမာင္းေထာင္ဆရာေတာ္ ကုိသာသနာပုိင္တင္ေၿမွာက္ခဲ.ရသည္။ အခါတစ္ပါး ေရႊက်င္ဆရာေတာ္ဘုရားက သာသနာပုိင္ဆရာေတာ္ထံသြားေရာက္ရာ စကားမေၿပာဆုိပဲ ေနခဲ.သၿဖင္. ဆရာေတာ္မွ မိမိအားမလုိလားဟု သေဘာပုိက္ေတာ္မူခဲ.သည္။ ယင္းေနာက္ ၁၂၁၄ ခုႏွစ္တြင္ ေရႊက်င္ဆရာေတာ္ကုိ သုဓမၼာဆရာေတာ္မ်ားအမိန္.ၿဖင္. သုဓမၼာသုိ.ႀကရန္ဆင္.ဆုိရာမႀကြဘဲေနသၿဖင္. သုဓမၼာဆရာေတာ္မ်ားက အတင္းအႀကပ္ ေခၚဆုိရန္ စီမံရာတြင္ မင္းတုန္းမင္းႀကီးကေရႊက်င္ဆရာေတာ္အား သုဓမၼာသုိ.
ဆင္.ေခၚခြင္.မရွိ၊ ေရႊက်င္ဆရာေတာ္ လြတ္လပ္စြာသီတင္းသံုးနုိင္သည္ဟု အမိန္.ထုတ္ၿပန္ခဲ.သည္။ ထုိအခ်ိန္မွစ၍ ေရႊက်င္ဆရာေတာ္ဘုရားႀကီးဦးဇာဂရ၏ တပည္.သံဃာေတာ္အဆက္ဆက္တုိ.ကုိ ေရႊက်င္ဂုိဏ္း၀င္ဟုေခၚဆုိႀကသည္။
( ၃ ) ဒြါရဂုိဏ္း (၃) ဂုိဏ္း
သကၠရာဇ္ ၁၂၁၄ခုႏွစ္တြင္ ပဲခူးတုိင္းအုတ္ဖုိၿမိဳ.မွဆရာေတာ္အရွင္ဥကၠံသ၀ိမာလာသည္
ေရသိမ္၌ ရဟန္းခံၿခင္းကုိအေႀကာင္းၿပဳ၍ အဂၤလိပ္အစုိးရလက္ေအာက္ရွိ သုဓမၼာဂုိဏ္း၀င္ ဆရာေတာ္မ်ားႏွင္.အၿငင္းပြားခဲ.သည္။ အုတ္ဖုိဆရာေတာ္သည္ မိမိတပည္.ရဟန္းမ်ားနွင္. သီးၿခားဂုိဏ္းခဲြခဲ.သည္။ ဘုရားရွိခုိးရာ၌ ကာယကံ၊၀စီကံ၊မေနာကံဟူ၍ ရွိခုိးၿခင္းမၿပဳရ၊ ကာယဒြါရ၊၀စီဒြါရ၊မေနာဒြါရဟု ဒြါရၿဖင္.ရွိခုိးမွ မွန္ကန္သည္ဟု အုတ္ဖုိဆရာေတာ္က ဆံုးၿဖတ္သည္။ (ယခုေတာ.ထုိသုိ.ဘုရားရွိခုိးသည္ကုိမေတြ.ရေတာ.ပါ။ တစ္နုိင္ငံလံုးနီးပါး ကာယကံ၊၀စီကံ၊ မေနာကံၿဖင္.သာ ရွိခုိးႀကသည္။)
ဇိနတၱပကာနီက်မ္းၿပဳက်ီးသဲေလးထပ္ဆရာေတာ္(သုဓမၼာဂုိဏ္း)က ကံၿဖင္.ရွိခုိးမွမွန္ကန္
ေႀကာင္းၿငင္းခံုႀကသည္။ ထို.ေႀကာင္.ေအာက္ၿမန္မာနုိင္ငံ၌ အုတ္ဖုိဆရာေတာ္၏ဂုိဏ္းကုိ ဒြါရဂုိဏ္းဟုေခၚႀကသည္။ သုဓမၼာဂုိဏ္းကုိမူ ကံဂုိဏ္းဟုေခၚႀကသည္။ ေနာက္ပုိင္းတြင္မူ ကံဂုိဏ္းဟုမေခၚေတာ.ပဲ သုဓမၼာဂုိဏ္းဟုပင္ၿပန္လည္ေခၚႀကသည္။ ယင္းဒြါရဂုိဏ္းသည္ (က) အေနာက္ေခ်ာင္းဒြါရ၊ (ခ) မဟာဒြါရ၊ (ဂ) မူလဒြါရ ဟူ၍ (၃) မ်ဴိး
ထပ္၍ကြဲသြားႀကၿပန္သည္။
( က ) အေနာက္ေခ်ာင္းဒြါရဂုိဏ္း
ဒြါရဂုိဏ္းခ်ဴပ္အုတ္ဖုိဆရာေတာ္ႀကီးလက္ထက္မွာပင္ ငါးသုိင္းေခ်ာင္းေရတံခြန္ေက်ာင္းတုိ္က္
ဆရာေတာ္ႀကီးကုိ အၿခားေသာဒြါရဂုိဏ္း၀င္ေက်ာင္းတုိက္ႀကီး (၆)တုိက္မွ သံဃာေတာ္မ်ားက ပထမပါရာဇိက(မာတုဂါမၿဖင္.ေဖာက္ၿပန္သည္.အမွဳ)ၿဖင္. စြပ္စြဲႀကသည္။ ဂုိဏ္းခ်ဴပ္ အုတ္ဖုိဆရာေတာ္ႀကီးသည္ အစြပ္စဲြခံရသည္.ဆရာေတာ္ႀကီးဘက္မွ ရပ္တည္ခဲ.သၿဖင္. ေက်ာင္း(၆) ေက်ာင္းမွသံဃာေတာ္မ်ားသည္ သီးၿခားဂုိဏ္းတည္ေထာင္ႀကသည္။ "င၀န္ၿမစ္"ကုိ အေနာက္ေခ်ာင္းဟု ထုိေဒသတြင္ေခၚႀကသည္။ ယင္းအေနာက္ေခ်ာင္းကုိအစြဲၿပဳ၍ ေရႀကည္၊ငါးသုိင္းေခ်ာင္းတစ္၀ုိက္ရွိ အဆုိပါဒြါရဂုိဏ္းကုိ အေနာက္ေခ်ာင္းဒြါရဂုိဏ္းဟုေခၚႀကသည္။
(ခ) မဟာဒြါရဂုိဏ္း
ဒြါရဂုိဏ္းခ်ဴပ္အုတ္ဖုိဆရာေတာ္ႀကီးသည္ ေဗဒင္က်မ္းတတ္ကြ်မ္းလွသည္ဟုဆုိသည္။ ယခု
လက္ရွိအမ်ားလက္ခံသတ္မွတ္ထားေသာ လၿပည္.လကြယ္ေန.မ်ားသည္ ေဗဒင္နည္းအရ တြက္ခ်က္ရာ၌ အမွန္တကယ္လမၿပည္.ေသး၊ လမကြယ္ေသး၊ လၿပည္.ေက်ာ္ တစ္ရက္ေရာက္မွ လၿပည္.သည္။ လဆန္းတစ္ရက္ေရာက္မွ လကြယ္သည္ဟုဆုိ၍ (၁၅)ရက္ တစ္ႀကီမ္လၿပည္.၊လကြယ္သိမ္၀င္၍ သံဃဥပုသ္ၿပဳၿခင္းကုိေဆာင္ရြက္သည္။ အၿခားေသာ သုဓမၼာဂုိဏ္း၀င္ႏွင္.ေရႊက်င္ဂုိဏ္း၀င္သံဃာမ်ားသည္ လၿပည္.၊လကြယ္ေန.မ်ား၌ သိမ္၀င္ဥပုသ္ၿပဳႀကေသာ္လည္း ဒြါရဆရာေတာ္ႀကီးႏွင္.တပည္.မ်ားသည္ လၿပည္.ေက်ာ္ (၁) ရက္ေန.ႏွင္. လဆန္း(၁)ရက္ေန.ေရာက္မွသာ သိမ္၀င္ဥပုသ္ၿပဳႀကသည္။
အုတ္ဖိုိဆရာေတာ္ႀကီး ၁၂၆၇ ခုႏွစ္တြင္ပ်ံလြန္ေတာ္မူၿပီးေနာက္ပုိင္းတြင္ ၁၂၈၀ ၿပည္.ႏွစ္၌ ဒြါရဂုိဏ္း၀င္သံဃာေတာ္မ်ားသည္ (ရာဇပဓာနံ)ဟူေသာၿမတ္စြာဘုရား၏အမိန္.ေတာ္အရ လၿပည္.လကြယ္ကိစၥကုိ အစုိးရမင္းတုိ.၏ဆံုးၿဖတ္ခ်က္သည္သာ အတည္ၿဖစ္သည္ဟူေသာ ေဒသနာအရ ဒြါရဂုိဏ္း၀င္ သံဃာေတာ္အမ်ားစုသည္အမ်ားနည္းတူ လၿပည္.ေန.ႏွင္.လကြယ္ေန.မ်ားတြင္ သိမ္၀င္ဥပုသ္ၿပဳႀက ပါသည္။ ယင္းဒြါရဂုိဏ္းမွာ အၿခားေသာဒြါရဂုိဏ္းမ်ားထက္ သံဃာအေရအတြက္မ်ားၿပားေသာေႀကာင္. မဟာဒြါရဂုိဏ္းဟု ေခၚႀကသည္။ ဤဂုိဏ္း၏အမည္အၿပည္.အစံုမွာ (ဓမၼာနုဓမၼမဟာဒြါရနိကာယ
ဂုိဏ္း) ၿဖစ္ပါသည္။
ဓမၼာနုဓမၼ = တရားအတုိင္းလုိက္နာေသာ
မဟာ = သံဃာမ်ားၿပားေသာ
ဒြါရ = ဘုရားရွိခုိးရာ၌ (ဒြါရၿဖင္.ရွိခုိးေသာ)၊
နိကာယ = သံဃာ.အစုအေ၀း ( ၿဖစ္သည္။ )
(ဂ) မူလဒြါရဂုိဏ္း
အုတ္ဖုိဆရာေတာ္ႀကီးပ်ံလြန္ေတာ္မူၿပီးေနာက္ မဟာဒြါရဂုိဏ္း၀င္သံဃာမ်ားသည္ လၿပည္.
လကြယ္ကိစၥကုိ အၿခားဂုိဏ္းသံဃာမ်ားႏွင္.အတူ ၿပန္လည္လက္ခံႀကေသာ္လည္း အခ်ဴိ.ေသာဒါြရဂုိဏ္းသံဃာမ်ားမွာ အုတ္ဖုိဆရာေတာ္ႀကီးခ်မွတ္ခဲ.သည္.မူအတုိင္း လၿပည္.ေက်ာ္ (၁)ရက္ႏွင္. လဆန္း (၁) ရက္တုိ.တြင္ သိမ္၀င္ဥပုသ္ၿပဳၿမဲ ၿပဳႀက၏။ ထုိသုိ.မူလအတုိင္းရိွသည္.ဒြါရဂုိဏ္းကုိ မူလဒြါရဟု ေခၚဆုိႀကသည္။
မူလဒြါရဟူေသာအမည္၏ေရွ.တြင္ 'ဓမၼ၀ိနယာနုေလာမ' ဟုထပ္ဆင္.၀ိေသသနၿပဳ
ထားသည္။ ( ဓမၼ + ၀ိနယ + အနုေလာမ ) သုတၱံ၊ အဘိဓမၼာတရားေတာ္ႏွင္.လည္းေကာင္း
၀ိနည္းနွင္.လည္းေကာင္းေလ်ာ္ညီေသာဂုိဏ္းဟုဆုိလုိ၍ အမည္အၿပည္.အစံုမွာ 'ဓမၼ၀ိနယာ
နုေလာမူလဒြါရနိကာယ' ဂုိဏ္းဟုေခၚဆုိႀကသည္။
( ၆ ) ေ၀ဠဳ၀န္နိကာယဂုိဏ္း
ရန္ကုန္ၿမဳိ.၊ ဗဟန္းရပ္ကြက္၊ သီလရွင္ေက်ာင္းအတြင္းရွိ ၀ါးေက်ာင္း၌ေနထုိင္ေသာေႀကာင္. ယင္းဆရာေတာ္ကုိ ေ၀ဠဳ၀န္ဆရာေတာ္ဟုေခၚဆုိႀကသည္။ ယင္းဆရာေတာ္သည္
ဗဟန္းေ၀ဠဳ၀န္ေက်ာင္းတုိက္ကုိ တည္ေထာင္ၿပီးေနာက္ အင္းလ်ားေ၀ဠဳ၀န္ေက်ာင္းတုိက္၊
စမ္းေခ်ာင္းေ၀ဠဳ၀န္ေက်ာင္းတုိက္၊ ပုသိမ္ႏွင္.ၿမန္ေအာင္ၿမဳိ.မ်ားရွိေ၀ဠဳ၀န္ေက်ာင္းတုိက္မ်ားကို တည္ေထာင္ခဲ.သည္။ ယင္း၏တပည္.သံဃာမ်ားကုိ ေ၀ဠဳ၀န္ဂုိဏ္းဟုေခၚဆုိႀကသည္။
ဒြါရဂုိဏ္းႏွင္.ေပါင္းသင္းဆက္ဆံသၿဖင္. 'ေ၀ဠဳ၀န္ဒြါရဂုိဏ္း'ဟုလည္း ေခၚဆုိႀကသည္။
( ရ ) စတုဘုမၼိက မဟာသတိပဌာန္ငွက္တြင္းဂုိဏ္း
စစ္ကုိင္းၿမဳိ.၏အေနာက္ဘက္ မင္း၀န္ေတာင္တန္း၌ ပုဇဥ္းထုိးငွက္မ်ားတြင္းတူးရာမွ လုိဏ္ဂူၿဖစ္လာၿပီး ယင္းငွက္တြင္းမ်ားရွိေသာေနရာ၌တည္ရွိေသာဘုန္းႀကီးေက်ာင္းကုိ ငွက္တြင္းေခ်ာင္ဟုေခၚဆုိႀကသည္။ ယင္းငွက္တြင္းေခ်ာင္ဆရာေတာ္ဦးပ႑၀သည္
မင္းတုန္းမင္းလက္ထက္၌ မဟာသတိပဌာန္သုတ္ေတာ္လာ (၃၂)ေကာဠာသကမၼဌာန္း
ကုိႀကဳိးပမ္းအားထုတ္ၿပီးေဟာႀကားၿပသသည္။ ထုိ.အၿပင္ အစဥ္အလာအားၿဖင္. ကာမ၊ ရူပ၊ အရူပ ဟူေသာ (ဘံု၃ပါး) ကုိေဟာေၿပာေလ.ရွိရာမွ နိဗၺာန္ကုိပင္ ဘံုတစ္ခုအေနၿဖင္.ထည္.သြင္း၍ ဘံု (၄) ပါးရွိသည္ဟု ေဟာေၿပာခဲ.ၿခင္းေႀကာင္. စတုဘုမၼိက (စတု=ေလး၊ ဘုမၼိက= ေနရာ/တည္ရာဌာနဘံုရွိၿခင္း) ဟု အမည္တစ္ခု ထပ္ဆင္.တုိးခဲ.သည္။ ထုိ.ေႀကာင္. ဤဂုိဏ္းကုိ စတုဘုမၼိကမဟာသတိပဌာန္ငွက္တြင္းဂုိဏ္းဟုေခၚဆုိႀကသည္။
( ဂ ) ဂဏ၀ိမုတ္ကူးတုိ. ဂုိဏ္း
ထား၀ယ္ၿမိဳ.နယ္၊ ကူးတုိ.ရြာဆရာေတာ္ ဦးကၠုႏၵ၀ံသသည္ ေတာရေဆာက္တည္၍ တရားက်င္.သံုးလ်က္ရွိသည္။ သုဓမၼာဂိုဏ္းခ်ဴပ္၊ဂုိဏ္းအုပ္၊ဂုိဏ္းေထာက္မ်ားက မႀကာခဏ ဆင္.ေခၚသၿဖင္. ယင္းသို.ဆင္.ေခၚခံရၿခင္းမွ ကင္းလြတ္ခြင္.ၿပဳရန္ မႏၱေလး၊သုဓမၼာ
သာသနာပုိင္ထံ ေမတၱာစာတင္သြင္းခဲ.သည္။ သာသနာပုိင္ပခန္းဆရာေတာ္က ၁၂၅၈ ခု
ႏွစ္တြင္ယင္းေတာရေက်ာင္းဆရာေတာ္ႀကီးကုိ ဆင္.ေခၚၿခင္းမၿပဳနုိင္ေစရန္ သုဓမၼာဂုိဏ္းမွ အလြတ္ 'ဂဏ၀ိမုတၱိ' (ဂဏ=ဂုိဏ္း၊ ၀ိမုတၱိ=လြတ္ၿခင္း) ဟု စာခြ်န္ေတာ္အမိန္. ထုတ္ၿပန္ေပးခဲ.သည္။
ထုိ.ေႀကာင္.ယင္းဆရာေတာ္ႀကီး၏ တပည္.အစဥ္အဆက္တုိ.ကုိ 'ဂဏ၀ိမုတၱိကူးတုိ.' ဂုိဏ္းဟု ေခၚဆုိႀကသည္။ သုဓမၼာဂုိဏ္းမ်အလြတ္ၿဖစ္ေသာကူးတုိ.ရြာမွ ဆရာေတာ္ႀကီး၏ တပည္.သံဃာမ်ားဟုဆုိလုိသည္။ မူလဆရာေတာ္ႀကီးကေတာ. ေတာရေဆာက္တည္လုိ. ကင္းလြတ္ခြင္.ရတယ္။ အခုတပည္.ေတြကေရာ ဆရာေတာ္ႀကီးကဲ.သုိ. အားလံုးပဲ ေတာရေဆာက တည္ႀကသလား၊ မေဆာက္တည္တဲ.ရဟန္းေတြကုိ ကင္းလြတ္ခြင္.ေပးသင္.သလား၊ စဥ္းစားစရာပါပဲ..
( ၉ ) ဓမၼယုတၱိနိကာယ မဟာရင္ဂုိဏ္း
မဟာရင္ဆရာေတာ္သည္ ၁၂၀၃ခုႏွစ္တြင္ ယိုးဒယားနုိင္ငံ၌ ေမြးဖြားခဲ.၍ ငယ္မည္မွာ "ဦးရင္" ၿဖစ္သည္။ ယိုးဒယားနုိင္ငံ 'ဓမၼယုတၱိ နိကာယ' (တမယြတ္)ဂုိဏ္း၌ ရဟန္းၿပဳ၍ ပါဠိစာေပမ်ားကုိ မဟာအဆင္.အတန္းေအာင္ၿမင္သည္အထိ စာေပသင္ႀကားတတ္ေၿမာက္ခဲ.သည္။ ထုိအခါ ဦးရင္အမည္ကုိ မဟာဘြဲ.နွင္.ေပါင္းစပ္၍ မဟာရင္ၿဖစ္လာသည္။ မဟာရင္ အမည္ရွိဆရာေတာ္ႀကီးသည္ ေမာ္လၿမဳိင္ၿမဳိ.နယ္ 'ကတုိး'ရြာ၌ေက်ာင္းတုိက္တည္၍ စာေပပုိ.ခ်သည္။ ယင္း၏တပည္.သံဃာမ်ားကုိ 'မဟာရင္ဂုိဏ္း' ဟုေခၚဆုိႀကသည္။ ယုိးဒယားနုိင္ငံရွိ မူလပင္မဂိုဏ္း၏အမည္ကုိပူးတဲြ၍ 'ဓမၼယုတၱိနိကာယ မဟာရင္' ဂုိဏ္း ဟုေခၚဆုိႀကသည္။
ဓမၼ = တရားေတာ္ကုိ ၊
ယုတၱိ = အေထာက္အထားၿပဳေသာ ၊
နိကာယ = သံဃာအစုအေ၀း ။ဟူ၍ၿဖစ္ပါသည္။
အထက္ပါနုိင္ငံေတာ္အသိအမွတ္ၿပဳသံဃာ.ဂုိဏ္းႀကီး ( ၉ ) ဂုိဏ္းတုိ.သည္
ဘုရားေဟာပိဋကတ္ ( ၃ ) ပံုအနက္ သုတ္ႏွင္.အဘိဓမၼာတုိ.တြင္ အယူအဆတူမွ်ႀကေသာ္လည္း ေစာင္.ထိန္းလုိက္နာအပ္သည္. ၀ိနည္းပုိင္းဆုိင္ရာတုိ.တြင္ အေလးအေပါ. အတိမ္အနက္စသည္ၿဖင္. ကြဲလြဲမွဳရွိႀကသည္ကုိအေႀကာင္းၿပဳ၍ ကြဲၿပားေနႀကၿခင္းသာ ၿဖစ္ပါသည္။
ထုိ.ေႀကာင္.ပင္လွ်င္ ၿမန္မာၿပည္၏ရွင္မဟာဗုဒၵေဃာသဟုပင္ ဂုဏ္ၿပဳေခၚတြင္ရသည္. ေတာင္ၿမဳိ.(အမရပူရမဟာဂႏၶာရံု)ဆရာေတာ္အရွင္ဇနကာဘိ၀ံသက သံဃအစည္းအေ၀း တစ္ခုတြင္ အဆုိပါဂုိဏ္းမ်ားအားလံုးဖ်က္သိမ္းၿပီး ေထရ၀ါဒစစ္စစ္သံဃာဟုသာ သတ္မွတ္ရန္ အဆုိတင္သြင္းခဲ.ဖူးေႀကာင္းမွတ္သားႀကည္ညဳိခဲ.ရဖူးပါသည္။ ေခတ္အၿမင္ရွိလွေသာ ဆရာေတာ္၏ဥာဏ္ေတာ္ကုိသာ ႀကည္ညဳိဦခုိက္ရပါသည္။ သုိ.ေသာ္....
ထုိစဥ္က အေႀကာင္းေႀကာင္းမ်ားေႀကာင္. ဆရာေတာ္ဘုရား၏ရည္မွန္းခ်က္မေအာင္
ၿမင္ခဲ.ရေပ.... တစ္ခ်ိန္ေသာအခါတြင္ကား ဆရာေတာ္ေမွ်ာ္မွန္းသကဲ.သုိ. ၿဖစ္လာနုိင္ပါ
ေစဟုသာေမွ်ာ္လင္.ဆုေတာင္းမိပါသည္။
တာ၀တိ ံသာနတ္ၿပည္တြင္ သိႀကားမင္းသည္ သုဓမၼာဇရပ္ေတာ္၌ မွဳခင္းမ်ားကုိ စီစဥ္ဆံုးၿဖတ္ေလ. ရွိသည္။ ဤအစဥ္အလာအရ ၿမန္မာဘုရင္မ်ားလက္ထက္ေတာ္က သာသနာေရးဆုိင္ရာ မွဳခင္းမ်ားကုိ ဆရာေတာ္ႀကီးမ်ားစုေ၀းဆံုးၿဖတ္ရာ၌ ထုိေနရာဌာနကုိ "သုဓမၼာ" ဟုေခၚသည္။ ယင္းအစည္းအေ၀းသုိ. တက္ေရာက္ခြင္.ရေသာ ဆရာေတာ္မ်ားကုိ သုဓမၼာ၀င္ဟုေခၚသည္။ သံဃာ.ဂုိဏ္းမ်ား မကြဲမၿပားတစ္စည္းတစ္လံုးတည္းရွိစဥ္က ၿမန္မာနုိင္ငံတြင္သံဃာအားလံုးသည္ သုဓမၼာ၀င္ဆရာေတာ္ႀကီးမ်ား၏ အုပ္ခ်ဴပ္မွဳေအာက္တြင္ ရွိေနႀကသည္။ ထုိသုိ.ရွိေနရာမွ မင္းတုန္းမင္းႀကီးလက္ထက္တြင္ 'ေရႊက်င္'ဂုိဏ္းခြဲထြက္သြားေသာအခါ ေရႊက်င္ဂုိဏ္း၀င္မဟုတ္ေသာ သံဃာမ်ားကုိ သုဓမၼာ ဂုိဏ္း၀င္အၿဖစ္ေခၚဆုိႀကသည္။
( ၂ ) ေရႊက်င္ဂုိဏ္း
မင္းတုန္းမင္းႀကီးသည္ ၀ိနည္းသိကၡာအလြန္ေလးစား၍ အက်င္.ပဋိပတ္ႏွင္.ၿပည္.စံုေသာ
ေရႊက်င္ဆရာေတာ္ဘုရားႀကီးဦးဇာဂရကုိ အလြန္တရာႀကည္ညဳိ၍ သာသနာပုိင္အၿဖစ္ တင္ေၿမွာက္လုိေသာ္လည္း ေတာင္နန္းမိဖုရားေခါင္စႀကၤာေဒ၀ီ၏ဆႏၵကုိမလြန္ဆန္နုိင္သၿဖင္. ေမာင္းေထာင္ဆရာေတာ္ ကုိသာသနာပုိင္တင္ေၿမွာက္ခဲ.ရသည္။ အခါတစ္ပါး ေရႊက်င္ဆရာေတာ္ဘုရားက သာသနာပုိင္ဆရာေတာ္ထံသြားေရာက္ရာ စကားမေၿပာဆုိပဲ ေနခဲ.သၿဖင္. ဆရာေတာ္မွ မိမိအားမလုိလားဟု သေဘာပုိက္ေတာ္မူခဲ.သည္။ ယင္းေနာက္ ၁၂၁၄ ခုႏွစ္တြင္ ေရႊက်င္ဆရာေတာ္ကုိ သုဓမၼာဆရာေတာ္မ်ားအမိန္.ၿဖင္. သုဓမၼာသုိ.ႀကရန္ဆင္.ဆုိရာမႀကြဘဲေနသၿဖင္. သုဓမၼာဆရာေတာ္မ်ားက အတင္းအႀကပ္ ေခၚဆုိရန္ စီမံရာတြင္ မင္းတုန္းမင္းႀကီးကေရႊက်င္ဆရာေတာ္အား သုဓမၼာသုိ.
ဆင္.ေခၚခြင္.မရွိ၊ ေရႊက်င္ဆရာေတာ္ လြတ္လပ္စြာသီတင္းသံုးနုိင္သည္ဟု အမိန္.ထုတ္ၿပန္ခဲ.သည္။ ထုိအခ်ိန္မွစ၍ ေရႊက်င္ဆရာေတာ္ဘုရားႀကီးဦးဇာဂရ၏ တပည္.သံဃာေတာ္အဆက္ဆက္တုိ.ကုိ ေရႊက်င္ဂုိဏ္း၀င္ဟုေခၚဆုိႀကသည္။
( ၃ ) ဒြါရဂုိဏ္း (၃) ဂုိဏ္း
သကၠရာဇ္ ၁၂၁၄ခုႏွစ္တြင္ ပဲခူးတုိင္းအုတ္ဖုိၿမိဳ.မွဆရာေတာ္အရွင္ဥကၠံသ၀ိမာလာသည္
ေရသိမ္၌ ရဟန္းခံၿခင္းကုိအေႀကာင္းၿပဳ၍ အဂၤလိပ္အစုိးရလက္ေအာက္ရွိ သုဓမၼာဂုိဏ္း၀င္ ဆရာေတာ္မ်ားႏွင္.အၿငင္းပြားခဲ.သည္။ အုတ္ဖုိဆရာေတာ္သည္ မိမိတပည္.ရဟန္းမ်ားနွင္. သီးၿခားဂုိဏ္းခဲြခဲ.သည္။ ဘုရားရွိခုိးရာ၌ ကာယကံ၊၀စီကံ၊မေနာကံဟူ၍ ရွိခုိးၿခင္းမၿပဳရ၊ ကာယဒြါရ၊၀စီဒြါရ၊မေနာဒြါရဟု ဒြါရၿဖင္.ရွိခုိးမွ မွန္ကန္သည္ဟု အုတ္ဖုိဆရာေတာ္က ဆံုးၿဖတ္သည္။ (ယခုေတာ.ထုိသုိ.ဘုရားရွိခုိးသည္ကုိမေတြ.ရေတာ.ပါ။ တစ္နုိင္ငံလံုးနီးပါး ကာယကံ၊၀စီကံ၊ မေနာကံၿဖင္.သာ ရွိခုိးႀကသည္။)
ဇိနတၱပကာနီက်မ္းၿပဳက်ီးသဲေလးထပ္ဆရာေတာ္(သုဓမၼာဂုိဏ္း)က ကံၿဖင္.ရွိခုိးမွမွန္ကန္
ေႀကာင္းၿငင္းခံုႀကသည္။ ထို.ေႀကာင္.ေအာက္ၿမန္မာနုိင္ငံ၌ အုတ္ဖုိဆရာေတာ္၏ဂုိဏ္းကုိ ဒြါရဂုိဏ္းဟုေခၚႀကသည္။ သုဓမၼာဂုိဏ္းကုိမူ ကံဂုိဏ္းဟုေခၚႀကသည္။ ေနာက္ပုိင္းတြင္မူ ကံဂုိဏ္းဟုမေခၚေတာ.ပဲ သုဓမၼာဂုိဏ္းဟုပင္ၿပန္လည္ေခၚႀကသည္။ ယင္းဒြါရဂုိဏ္းသည္ (က) အေနာက္ေခ်ာင္းဒြါရ၊ (ခ) မဟာဒြါရ၊ (ဂ) မူလဒြါရ ဟူ၍ (၃) မ်ဴိး
ထပ္၍ကြဲသြားႀကၿပန္သည္။
( က ) အေနာက္ေခ်ာင္းဒြါရဂုိဏ္း
ဒြါရဂုိဏ္းခ်ဴပ္အုတ္ဖုိဆရာေတာ္ႀကီးလက္ထက္မွာပင္ ငါးသုိင္းေခ်ာင္းေရတံခြန္ေက်ာင္းတုိ္က္
ဆရာေတာ္ႀကီးကုိ အၿခားေသာဒြါရဂုိဏ္း၀င္ေက်ာင္းတုိက္ႀကီး (၆)တုိက္မွ သံဃာေတာ္မ်ားက ပထမပါရာဇိက(မာတုဂါမၿဖင္.ေဖာက္ၿပန္သည္.အမွဳ)ၿဖင္. စြပ္စြဲႀကသည္။ ဂုိဏ္းခ်ဴပ္ အုတ္ဖုိဆရာေတာ္ႀကီးသည္ အစြပ္စဲြခံရသည္.ဆရာေတာ္ႀကီးဘက္မွ ရပ္တည္ခဲ.သၿဖင္. ေက်ာင္း(၆) ေက်ာင္းမွသံဃာေတာ္မ်ားသည္ သီးၿခားဂုိဏ္းတည္ေထာင္ႀကသည္။ "င၀န္ၿမစ္"ကုိ အေနာက္ေခ်ာင္းဟု ထုိေဒသတြင္ေခၚႀကသည္။ ယင္းအေနာက္ေခ်ာင္းကုိအစြဲၿပဳ၍ ေရႀကည္၊ငါးသုိင္းေခ်ာင္းတစ္၀ုိက္ရွိ အဆုိပါဒြါရဂုိဏ္းကုိ အေနာက္ေခ်ာင္းဒြါရဂုိဏ္းဟုေခၚႀကသည္။
(ခ) မဟာဒြါရဂုိဏ္း
ဒြါရဂုိဏ္းခ်ဴပ္အုတ္ဖုိဆရာေတာ္ႀကီးသည္ ေဗဒင္က်မ္းတတ္ကြ်မ္းလွသည္ဟုဆုိသည္။ ယခု
လက္ရွိအမ်ားလက္ခံသတ္မွတ္ထားေသာ လၿပည္.လကြယ္ေန.မ်ားသည္ ေဗဒင္နည္းအရ တြက္ခ်က္ရာ၌ အမွန္တကယ္လမၿပည္.ေသး၊ လမကြယ္ေသး၊ လၿပည္.ေက်ာ္ တစ္ရက္ေရာက္မွ လၿပည္.သည္။ လဆန္းတစ္ရက္ေရာက္မွ လကြယ္သည္ဟုဆုိ၍ (၁၅)ရက္ တစ္ႀကီမ္လၿပည္.၊လကြယ္သိမ္၀င္၍ သံဃဥပုသ္ၿပဳၿခင္းကုိေဆာင္ရြက္သည္။ အၿခားေသာ သုဓမၼာဂုိဏ္း၀င္ႏွင္.ေရႊက်င္ဂုိဏ္း၀င္သံဃာမ်ားသည္ လၿပည္.၊လကြယ္ေန.မ်ား၌ သိမ္၀င္ဥပုသ္ၿပဳႀကေသာ္လည္း ဒြါရဆရာေတာ္ႀကီးႏွင္.တပည္.မ်ားသည္ လၿပည္.ေက်ာ္ (၁) ရက္ေန.ႏွင္. လဆန္း(၁)ရက္ေန.ေရာက္မွသာ သိမ္၀င္ဥပုသ္ၿပဳႀကသည္။
အုတ္ဖိုိဆရာေတာ္ႀကီး ၁၂၆၇ ခုႏွစ္တြင္ပ်ံလြန္ေတာ္မူၿပီးေနာက္ပုိင္းတြင္ ၁၂၈၀ ၿပည္.ႏွစ္၌ ဒြါရဂုိဏ္း၀င္သံဃာေတာ္မ်ားသည္ (ရာဇပဓာနံ)ဟူေသာၿမတ္စြာဘုရား၏အမိန္.ေတာ္အရ လၿပည္.လကြယ္ကိစၥကုိ အစုိးရမင္းတုိ.၏ဆံုးၿဖတ္ခ်က္သည္သာ အတည္ၿဖစ္သည္ဟူေသာ ေဒသနာအရ ဒြါရဂုိဏ္း၀င္ သံဃာေတာ္အမ်ားစုသည္အမ်ားနည္းတူ လၿပည္.ေန.ႏွင္.လကြယ္ေန.မ်ားတြင္ သိမ္၀င္ဥပုသ္ၿပဳႀက ပါသည္။ ယင္းဒြါရဂုိဏ္းမွာ အၿခားေသာဒြါရဂုိဏ္းမ်ားထက္ သံဃာအေရအတြက္မ်ားၿပားေသာေႀကာင္. မဟာဒြါရဂုိဏ္းဟု ေခၚႀကသည္။ ဤဂုိဏ္း၏အမည္အၿပည္.အစံုမွာ (ဓမၼာနုဓမၼမဟာဒြါရနိကာယ
ဂုိဏ္း) ၿဖစ္ပါသည္။
ဓမၼာနုဓမၼ = တရားအတုိင္းလုိက္နာေသာ
မဟာ = သံဃာမ်ားၿပားေသာ
ဒြါရ = ဘုရားရွိခုိးရာ၌ (ဒြါရၿဖင္.ရွိခုိးေသာ)၊
နိကာယ = သံဃာ.အစုအေ၀း ( ၿဖစ္သည္။ )
(ဂ) မူလဒြါရဂုိဏ္း
အုတ္ဖုိဆရာေတာ္ႀကီးပ်ံလြန္ေတာ္မူၿပီးေနာက္ မဟာဒြါရဂုိဏ္း၀င္သံဃာမ်ားသည္ လၿပည္.
လကြယ္ကိစၥကုိ အၿခားဂုိဏ္းသံဃာမ်ားႏွင္.အတူ ၿပန္လည္လက္ခံႀကေသာ္လည္း အခ်ဴိ.ေသာဒါြရဂုိဏ္းသံဃာမ်ားမွာ အုတ္ဖုိဆရာေတာ္ႀကီးခ်မွတ္ခဲ.သည္.မူအတုိင္း လၿပည္.ေက်ာ္ (၁)ရက္ႏွင္. လဆန္း (၁) ရက္တုိ.တြင္ သိမ္၀င္ဥပုသ္ၿပဳၿမဲ ၿပဳႀက၏။ ထုိသုိ.မူလအတုိင္းရိွသည္.ဒြါရဂုိဏ္းကုိ မူလဒြါရဟု ေခၚဆုိႀကသည္။
မူလဒြါရဟူေသာအမည္၏ေရွ.တြင္ 'ဓမၼ၀ိနယာနုေလာမ' ဟုထပ္ဆင္.၀ိေသသနၿပဳ
ထားသည္။ ( ဓမၼ + ၀ိနယ + အနုေလာမ ) သုတၱံ၊ အဘိဓမၼာတရားေတာ္ႏွင္.လည္းေကာင္း
၀ိနည္းနွင္.လည္းေကာင္းေလ်ာ္ညီေသာဂုိဏ္းဟုဆုိလုိ၍ အမည္အၿပည္.အစံုမွာ 'ဓမၼ၀ိနယာ
နုေလာမူလဒြါရနိကာယ' ဂုိဏ္းဟုေခၚဆုိႀကသည္။
( ၆ ) ေ၀ဠဳ၀န္နိကာယဂုိဏ္း
ရန္ကုန္ၿမဳိ.၊ ဗဟန္းရပ္ကြက္၊ သီလရွင္ေက်ာင္းအတြင္းရွိ ၀ါးေက်ာင္း၌ေနထုိင္ေသာေႀကာင္. ယင္းဆရာေတာ္ကုိ ေ၀ဠဳ၀န္ဆရာေတာ္ဟုေခၚဆုိႀကသည္။ ယင္းဆရာေတာ္သည္
ဗဟန္းေ၀ဠဳ၀န္ေက်ာင္းတုိက္ကုိ တည္ေထာင္ၿပီးေနာက္ အင္းလ်ားေ၀ဠဳ၀န္ေက်ာင္းတုိက္၊
စမ္းေခ်ာင္းေ၀ဠဳ၀န္ေက်ာင္းတုိက္၊ ပုသိမ္ႏွင္.ၿမန္ေအာင္ၿမဳိ.မ်ားရွိေ၀ဠဳ၀န္ေက်ာင္းတုိက္မ်ားကို တည္ေထာင္ခဲ.သည္။ ယင္း၏တပည္.သံဃာမ်ားကုိ ေ၀ဠဳ၀န္ဂုိဏ္းဟုေခၚဆုိႀကသည္။
ဒြါရဂုိဏ္းႏွင္.ေပါင္းသင္းဆက္ဆံသၿဖင္. 'ေ၀ဠဳ၀န္ဒြါရဂုိဏ္း'ဟုလည္း ေခၚဆုိႀကသည္။
( ရ ) စတုဘုမၼိက မဟာသတိပဌာန္ငွက္တြင္းဂုိဏ္း
စစ္ကုိင္းၿမဳိ.၏အေနာက္ဘက္ မင္း၀န္ေတာင္တန္း၌ ပုဇဥ္းထုိးငွက္မ်ားတြင္းတူးရာမွ လုိဏ္ဂူၿဖစ္လာၿပီး ယင္းငွက္တြင္းမ်ားရွိေသာေနရာ၌တည္ရွိေသာဘုန္းႀကီးေက်ာင္းကုိ ငွက္တြင္းေခ်ာင္ဟုေခၚဆုိႀကသည္။ ယင္းငွက္တြင္းေခ်ာင္ဆရာေတာ္ဦးပ႑၀သည္
မင္းတုန္းမင္းလက္ထက္၌ မဟာသတိပဌာန္သုတ္ေတာ္လာ (၃၂)ေကာဠာသကမၼဌာန္း
ကုိႀကဳိးပမ္းအားထုတ္ၿပီးေဟာႀကားၿပသသည္။ ထုိ.အၿပင္ အစဥ္အလာအားၿဖင္. ကာမ၊ ရူပ၊ အရူပ ဟူေသာ (ဘံု၃ပါး) ကုိေဟာေၿပာေလ.ရွိရာမွ နိဗၺာန္ကုိပင္ ဘံုတစ္ခုအေနၿဖင္.ထည္.သြင္း၍ ဘံု (၄) ပါးရွိသည္ဟု ေဟာေၿပာခဲ.ၿခင္းေႀကာင္. စတုဘုမၼိက (စတု=ေလး၊ ဘုမၼိက= ေနရာ/တည္ရာဌာနဘံုရွိၿခင္း) ဟု အမည္တစ္ခု ထပ္ဆင္.တုိးခဲ.သည္။ ထုိ.ေႀကာင္. ဤဂုိဏ္းကုိ စတုဘုမၼိကမဟာသတိပဌာန္ငွက္တြင္းဂုိဏ္းဟုေခၚဆုိႀကသည္။
( ဂ ) ဂဏ၀ိမုတ္ကူးတုိ. ဂုိဏ္း
ထား၀ယ္ၿမိဳ.နယ္၊ ကူးတုိ.ရြာဆရာေတာ္ ဦးကၠုႏၵ၀ံသသည္ ေတာရေဆာက္တည္၍ တရားက်င္.သံုးလ်က္ရွိသည္။ သုဓမၼာဂိုဏ္းခ်ဴပ္၊ဂုိဏ္းအုပ္၊ဂုိဏ္းေထာက္မ်ားက မႀကာခဏ ဆင္.ေခၚသၿဖင္. ယင္းသို.ဆင္.ေခၚခံရၿခင္းမွ ကင္းလြတ္ခြင္.ၿပဳရန္ မႏၱေလး၊သုဓမၼာ
သာသနာပုိင္ထံ ေမတၱာစာတင္သြင္းခဲ.သည္။ သာသနာပုိင္ပခန္းဆရာေတာ္က ၁၂၅၈ ခု
ႏွစ္တြင္ယင္းေတာရေက်ာင္းဆရာေတာ္ႀကီးကုိ ဆင္.ေခၚၿခင္းမၿပဳနုိင္ေစရန္ သုဓမၼာဂုိဏ္းမွ အလြတ္ 'ဂဏ၀ိမုတၱိ' (ဂဏ=ဂုိဏ္း၊ ၀ိမုတၱိ=လြတ္ၿခင္း) ဟု စာခြ်န္ေတာ္အမိန္. ထုတ္ၿပန္ေပးခဲ.သည္။
ထုိ.ေႀကာင္.ယင္းဆရာေတာ္ႀကီး၏ တပည္.အစဥ္အဆက္တုိ.ကုိ 'ဂဏ၀ိမုတၱိကူးတုိ.' ဂုိဏ္းဟု ေခၚဆုိႀကသည္။ သုဓမၼာဂုိဏ္းမ်အလြတ္ၿဖစ္ေသာကူးတုိ.ရြာမွ ဆရာေတာ္ႀကီး၏ တပည္.သံဃာမ်ားဟုဆုိလုိသည္။ မူလဆရာေတာ္ႀကီးကေတာ. ေတာရေဆာက္တည္လုိ. ကင္းလြတ္ခြင္.ရတယ္။ အခုတပည္.ေတြကေရာ ဆရာေတာ္ႀကီးကဲ.သုိ. အားလံုးပဲ ေတာရေဆာက တည္ႀကသလား၊ မေဆာက္တည္တဲ.ရဟန္းေတြကုိ ကင္းလြတ္ခြင္.ေပးသင္.သလား၊ စဥ္းစားစရာပါပဲ..
( ၉ ) ဓမၼယုတၱိနိကာယ မဟာရင္ဂုိဏ္း
မဟာရင္ဆရာေတာ္သည္ ၁၂၀၃ခုႏွစ္တြင္ ယိုးဒယားနုိင္ငံ၌ ေမြးဖြားခဲ.၍ ငယ္မည္မွာ "ဦးရင္" ၿဖစ္သည္။ ယိုးဒယားနုိင္ငံ 'ဓမၼယုတၱိ နိကာယ' (တမယြတ္)ဂုိဏ္း၌ ရဟန္းၿပဳ၍ ပါဠိစာေပမ်ားကုိ မဟာအဆင္.အတန္းေအာင္ၿမင္သည္အထိ စာေပသင္ႀကားတတ္ေၿမာက္ခဲ.သည္။ ထုိအခါ ဦးရင္အမည္ကုိ မဟာဘြဲ.နွင္.ေပါင္းစပ္၍ မဟာရင္ၿဖစ္လာသည္။ မဟာရင္ အမည္ရွိဆရာေတာ္ႀကီးသည္ ေမာ္လၿမဳိင္ၿမဳိ.နယ္ 'ကတုိး'ရြာ၌ေက်ာင္းတုိက္တည္၍ စာေပပုိ.ခ်သည္။ ယင္း၏တပည္.သံဃာမ်ားကုိ 'မဟာရင္ဂုိဏ္း' ဟုေခၚဆုိႀကသည္။ ယုိးဒယားနုိင္ငံရွိ မူလပင္မဂိုဏ္း၏အမည္ကုိပူးတဲြ၍ 'ဓမၼယုတၱိနိကာယ မဟာရင္' ဂုိဏ္း ဟုေခၚဆုိႀကသည္။
ဓမၼ = တရားေတာ္ကုိ ၊
ယုတၱိ = အေထာက္အထားၿပဳေသာ ၊
နိကာယ = သံဃာအစုအေ၀း ။ဟူ၍ၿဖစ္ပါသည္။
အထက္ပါနုိင္ငံေတာ္အသိအမွတ္ၿပဳသံဃာ.ဂုိဏ္းႀကီး ( ၉ ) ဂုိဏ္းတုိ.သည္
ဘုရားေဟာပိဋကတ္ ( ၃ ) ပံုအနက္ သုတ္ႏွင္.အဘိဓမၼာတုိ.တြင္ အယူအဆတူမွ်ႀကေသာ္လည္း ေစာင္.ထိန္းလုိက္နာအပ္သည္. ၀ိနည္းပုိင္းဆုိင္ရာတုိ.တြင္ အေလးအေပါ. အတိမ္အနက္စသည္ၿဖင္. ကြဲလြဲမွဳရွိႀကသည္ကုိအေႀကာင္းၿပဳ၍ ကြဲၿပားေနႀကၿခင္းသာ ၿဖစ္ပါသည္။
ထုိ.ေႀကာင္.ပင္လွ်င္ ၿမန္မာၿပည္၏ရွင္မဟာဗုဒၵေဃာသဟုပင္ ဂုဏ္ၿပဳေခၚတြင္ရသည္. ေတာင္ၿမဳိ.(အမရပူရမဟာဂႏၶာရံု)ဆရာေတာ္အရွင္ဇနကာဘိ၀ံသက သံဃအစည္းအေ၀း တစ္ခုတြင္ အဆုိပါဂုိဏ္းမ်ားအားလံုးဖ်က္သိမ္းၿပီး ေထရ၀ါဒစစ္စစ္သံဃာဟုသာ သတ္မွတ္ရန္ အဆုိတင္သြင္းခဲ.ဖူးေႀကာင္းမွတ္သားႀကည္ညဳိခဲ.ရဖူးပါသည္။ ေခတ္အၿမင္ရွိလွေသာ ဆရာေတာ္၏ဥာဏ္ေတာ္ကုိသာ ႀကည္ညဳိဦခုိက္ရပါသည္။ သုိ.ေသာ္....
ထုိစဥ္က အေႀကာင္းေႀကာင္းမ်ားေႀကာင္. ဆရာေတာ္ဘုရား၏ရည္မွန္းခ်က္မေအာင္
ၿမင္ခဲ.ရေပ.... တစ္ခ်ိန္ေသာအခါတြင္ကား ဆရာေတာ္ေမွ်ာ္မွန္းသကဲ.သုိ. ၿဖစ္လာနုိင္ပါ
ေစဟုသာေမွ်ာ္လင္.ဆုေတာင္းမိပါသည္။
Dr.Peter Masefield
Name your country/province
When was Theravāda Buddhism introduced into your country/province
And from where
How many Nikāyas are there in your country/province at the present
time
List the names of those Nikāyas
How is membership of each Nikāya determined
If the leader of each Nikāya is not a Saṅgharāja, what is his/their official
title
Is there one saṅgha-leader for the whole saṅgha in your
country/province, or does each Nikāya have its own saṅgha-leader
What is the extent of saṅgha-leader’s jurisdiction
Explain the local attitude to
(a) smoking
(b) contact with women
(c) temporary ordination
(d) meijis/samaneris/bhikkhunīs
Do you ever eat after midday (be honest)
Which editions of the Pali canon and its commentaries do you generally
consult—PTS or local editions
When was Theravāda Buddhism introduced into your country/province
And from where
How many Nikāyas are there in your country/province at the present
time
List the names of those Nikāyas
How is membership of each Nikāya determined
If the leader of each Nikāya is not a Saṅgharāja, what is his/their official
title
Is there one saṅgha-leader for the whole saṅgha in your
country/province, or does each Nikāya have its own saṅgha-leader
What is the extent of saṅgha-leader’s jurisdiction
Explain the local attitude to
(a) smoking
(b) contact with women
(c) temporary ordination
(d) meijis/samaneris/bhikkhunīs
Do you ever eat after midday (be honest)
Which editions of the Pali canon and its commentaries do you generally
consult—PTS or local editions
Tuesday, March 15, 2011
ထိုင္းႏိုင္ငံေရာက္ ျမန္မာေရြ႕ေျပာင္းအလုပ္သမားသည္ Air Asiaေလယာဥ္ျဖင့္ ျမန္မာျပည္ျပန္ခြင့္ရွိသည္။
To:
ထိုင္းႏိုင္ငံေရာက္ ျမန္မာေရြ႕ေျပာင္းအလုပ္သမားသည္ Air Asia ေလယာဥ္ျဖင့္ ျမန္မာျပည္ျပန္ခြင့္ရွိသည္။
ျမန္မာႏိုင္ငံအရပ္ရပ္မွ ထိုင္းႏိုင္ငံသို႔ လာေရာက္ အလုပ္ လုပ္ကိုင္လွ်က္ရွိၾကေသာ ျမန္မာေရြ႕ေျပာင္း အလုပ္သမားမ်ားအေနျဖင့္ ဘတ္ျဖင့္ ေနထိုင္ျပီး၊ ပတ္စ္ပိုစ့္စာအုပ္ငယ္ ကိုင္ေဆာင္ထားေသာ ျမန္မာႏိုင္ငံသားတိုင္းသည္ Air Asia ေလယာဥ္ေၾကာင္းလိုင္း ေစ်းခ်ိဳစြာ တရားဝင္ ျမန္မာျပည္ ျပန္ခြင့္ရွိပါသည္။
- ျမန္မာႏိုင္ငံျပန္မည္ဆိုလွ်င္ ထိုင္းႏိုင္ငံရွိ သက္ဆိုင္ရာေဒသရွိ Immigration Office (ေသာေမာရုံး) တြင္ ထိုင္းႏိုင္ငံသို႔ ျပန္လည္ဝင္ေရာက္ခြင့္ (Re-Enty Permit)ကို ဘတ္ေငြ (၁၀၀၀)ေပးေဆာင္ကာ ပါမစ္ယူထားရန္လိုအပ္ပါသည္။
- Air Asia ေလယာဥ္လက္မွတ္ ဝယ္ရန္အတြက္ လိုအပ္ေသာ အခ်က္မ်ားကို ဒီလင့္ေလးမွာ ေလယာဥ္လက္မွတ္ေစ်းခ်ိဳစြာျဖင့္ ဝယ္ယူႏိုင္ျပီ။ အေသးစိတ္ေရးသားေဖၚျပထားပါသည္။
ထိုင္းႏိုင္ငံေရာက္ ျမန္မာေရြ႕ေျပာင္းအလုပ္သမားမ်ား
“ျမန္မာႏိုင္ငံသားအေပါင္း စိတၱသုခ၊ ကာယသုခ ႏွစ္ျဖာေသာ သုခတို႔ျဖင့္
ျပည့္ဝႏိုင္ၾကပါေစေၾကာင္း ဆုမြန္ေကာင္းလိုက္ပါတယ္”
ေလးစားစြာျဖင့္
bliss of us
Monday, March 14, 2011
Myanmar Wedding and thai
Myanmar Traditional Wedding Ceremony
When a boy and a girl come of age and, love one another and will want to marry and live happy ever after, a wedding ceremony will be performed for them where their parents, relatives, honourable guests and friends are invited, so that they will be recognized as a newly married couple. This wedding ceremony we present, celebrated according to Myanmar Traditions and computable to the modern age.
As marrying is a once in a life time occasion, Myanmar women regard the wedding ceremony very seriously, and you can be sure the bride will be having cold feet, butterflies in her stomach and perspiration on her forehead as she faces this very special day of her entire life. On this day of matrimony, it's a custom for the bride's family: parents, brothers and sisters, to dress her up in the finest of attire and bedeck her with the best jewelleries they can afford.
With her hip-length jacket….long-length silk or satin “ htain-me-thein”, the bride looks somewhat like a princess of the Royal Court in the olden days of the Myanmar kings. And the bridegroom surely looks elegant an handsome in this traditional Myanmar men's attire which consists of a head-dress called “ gaung baung”, a long sleeve stiff collared shirt, a double length men's silk longyi called a “ taung shay longyi”, a traditional men's jacket and a velvet slipper.
It's a very encouraging and practical custom for the friends and relatives who attend the nuptial ceremony to shower the couple with gifts such as household items and personal affects that will help the marrying couple get on their feet with their life-long journey. To watch parents of the bride and bridegroom heartily welcoming their guests with smiles and handshakes, and observe the wedlock couple give away thank-you card will you warm-up to these delightful traditional customs. The wedding hall is filling up with the invited guests….and as it was the custom in the days of our king to entertain guests with the traditional glass mosaic embedded gold-gilded Myanmar Orchestra. Nowadays, due to time changes, guests are entertained with modern musical instruments. Guests are arriving in full swing; time for the wedding couple to appear is drawing near. You can be sure the bride and groom hearts are beating much faster.The Master of Ceremony, the person who will consecrate the marriage is now announcing the beginning of the ceremony. Then later, after having recited a special written stanza on the bridal families and shower poetic praises on the bride and groom and then end-up with blessings for the couple to have life-long union and prosperity…at that time the most experienced singer from the band will begin to sing the classical auspicious song, praising the occasion and the participants, a song that befits the occasion.
The flower-girl dips her hand into the silver bowl she’s holding and gently scatter the flowers with the nuptial couple following behind, thread on these flowers, which are meant as good omen, for their life-long union as husband and wife. This is the moment everyone has been waiting for. Now everyone’s attention is drawn towards the couple who are walking down the carpeted lane of the hall this is the auspicious moment! The bride and groom has entered the ceremonial hall, attended by their best men and bridesmaids followed by their parents. Upon reaching the stage and before seating themselves, they turn towards the guests and with hands clasped together; pay their respects with their heads bowed. The garlanding of the auspicious couple is one of the auspicious customs in Myanmar weddings. In ancient days, it was the custom for the bride and groom to garland each other, but nowadays a couple with a long martial standing and of only one marriage, bestows the garlands on the couple, including the wedding rings!
After the wedding rituals are completed…. the guests are treated to refreshments offered by the couple. The married couple warmly greets and thanks the guests who have attended their wedding. The guests in return, bestow on the couple their best wishes, for prosperity and a long and happy married life! After the wedding ceremony, when the married couple arrives home, they pay their respects to parents of both side, according to traditional Buddhists customs, and in turn are blessed by their parents. The “ gei-bo” negotiating begins once the couple tries to enter their bride chamber which by then is blocked by rows of friends and relatives, holding gold chains asking for “ gei-bo” which is pocket-money. A lot of boisterous bargaining and negotiating follows until both sides agree to a negotiated amount. After passing through this last obstacle, the married couple will carry on with their life in building a long lasting and happy marriage for themselves.
Nowadays, the Traditional Weddings usually take place at the Hotels in big cities like Yangon and Mandalay. The hotels have wedding packages for the brides and the grooms. All the family members, friends, associates, colleagues and neighbours are invited to the wedding.
Wedding Ceremony by Offering Food & Alms to The Sangha
On auspicious occasions, offertory is dedicated to Lord Buddha and the assemblage of celestials. The offertory usually contains three or five hands of bananas, one coconut and Eugenia sprigs. The auspicious wedding ceremony by offering food and alms to the Sanghas is also no exemption.
In fact, the bride and groom work hand in hand untiringly to prepare food and other alms for the Sanghas, setting adorable tradition in itself.
Elders from both sides offer sumptuous food and snacks to the Sanghas.
The bride and groom offer food, robe and other alms with the firm belief that it is the harbinger of auspicious and happy life for the future.
It is also unforgettable for the couple to prepare and stuff a silver bowl with cash and confetti for the ceremony.
The Sanghas grace the new home by reciting Parittas to ensure good luck and happiness.
The Sanghas deliver sermons to the gathering, blessing the newly-weds and sharing their meritorious deeds.
To commemorate the successful wedding ceremony, cash and confetti are strewed among the attendees. The guests happily pick up the cash to keep as amulet, which will ward-off the bad and bring in good fortune.
It is a joyous and auspicious occasion for the newly-weds to begin their family life eternally in accord with Myanmar tradition. And it has become the solemn duty of the newly-weds to enrich human society as a wedded couple. Theysurely will enrich Myanmar way of life and we do hope so.
Court Marriage Ceremony
There are also court marriages usually performed by judges ranging from township to Supreme Court Justices, depending on the wish and accessibility the partners. Wherever the wedding is performed, the couple wants to show and receive acceptance from society that they are eligible and duly married before respectable personages. Here we are presenting the court marriage of a youthful, vibrant and beauteous couple. Not so large a number of guests have already gathered, as the ceremony is to commence soon.
Court marriage requires judge as well as witnesses. The wedding ceremony we are presenting now has the good fortune of having the presiding judge and the witnessing law officer, both of whom are accompanied by their wives. Firstly the bride signed her signature to two copies of the marriage documents and the groom-followed suit. After the witnesses signed, the judge gave his blessing and best wishes and signed in the document and the court register. Thus, the couple became husband and wife legally. With the successful conclusion of the ceremony, the invited guests are having refreshments offered by the newly wed couple. Henceforth, the new couple is going to raise a.happy.family.
Some Myanmar have adapted the western ideas of the Dinner Receptions too. The couple usually get married at the court and in the evening, they throw a dinner party at the pool side of the hotels in big cities like Yangon and Mandalay.
This way of the wedding includes the parents of both the party and some wear traditional dresses but some with gowns. It is a more lightly way to have fun together with the couple.
Invited guests come to the dinner to wish the bride and the groom to have a happy long life.
Traditional Thai Wedding
There are many different aspects to a traditional Thai wedding, but not all of these traditions are maintained today. Consequently, there can be many variations in the basic ceremony which can be as elaborate or as simple as the wedding couple (and their families) want to make it. Traditions vary in different parts of Thailand so for instance a Thai wedding in the south of Thailand (for example, Phuket) can be very different to a wedding in the north of Thailand (such as Chiang Mai). For marriages in some rural areas and Thai villages ‘upcountry’, there is more chance that many of the old customs, such as ‘preparing the bridal bed’ (see below), will be incorporated in the wedding ceremony. The Thai wedding ceremony is essentially non-religious despite the fact that monks may be present. No vows are made but there is a large amount of symbolism to ensure good luck for the newly-weds.
Choosing the Date
To ensure a happy and prosperous marriage, the couple should marry at an auspicious time and date. This isn’t taken lightly and astrologers may be consulted to see if the stars are compatible.
Wedding Invitations
Some parts of the wedding day, such as the blessing by monks in the morning, will only be attended by relatives and close friends of the bride and groom. Wedding invitations list the times that each of the most important ceremonies start. The timing of the Buddhist ceremony is set to ensure good luck and will commence at an auspicious time such as 09.09 (9 is a lucky number in Thailand). Thai people aren’t generally renowned for their punctuality, but they will pay particular attention to wedding times to ensure good luck for the couple being married. When it comes to the evening feast or wedding reception, invitations are more casual and a verbal invite can suffice.
Engagement Ceremony
Not surprisingly, the engagement ceremony must take place before the wedding although for practicality and to save money, some couples may hold it on the same day as the wedding (see khan maak procession below).
Paying Homage to the Bride’s Ancestors
This is a Buddhist ceremony that usually takes place the night before the wedding. It’s quite a simple ceremony and the couple wear everyday clothes, but the principle is that the couple are honouring the bride’s ancestors.
Making Merit
Making merit is important to Buddhists and it is particularly important on special occasions such as weddings. Inviting monks to the ceremony ensures merit because donations will be made to the monks. Another way that couples can make merit is by granting an animal its freedom. This is typically done by releasing a bird from a cage, or releasing a fish or turtle back into the water.
For Thai Buddhists, it is widely believed that donating a merit gift (i.e.money) to the local wat (temple) will ensure a lifetime of love for the marriage. If the groom makes a generous donation to the local wat in the name of the bride’s parents, it shows great respect for both the bride and her family.
Buddhist Blessing and Merit Making
You don’t have to be Buddhist to partake in the ceremony and, in fact, many Western couples also elect to have a Buddhist wedding ceremony when they marry in Thailand. It is important to note that although monks may be present during part of the wedding day, a Thai wedding is essentially a non-religious affair and will usually take place in a private home belonging to a relation of either the bride or groom as opposed to a wat or temple. If monks are invited to attend the ceremony it will be to bless the couple and enable them to make merit. Performing a Buddhist ceremony does not in itself grant legal status on the marriage. For that to happen, the marriage needs to be registered at the Amphur Office.
The wedding day morning will normally begin early (approximately 6-7a.m.) with monks arriving to visit the couple who are to be married. The monks will chant and say prayers whilst a lit candle is placed in a bowl of water. This lustral water is then used later to bless the couple. A bowl of white paste may also be blessed which will be used later to anoint the foreheads of the bride and groom.
The wedding couple and their relatives offer food to the monks before leaving the room to allow the monks to eat. Nobody else is permitted to eat until the monks have finished their meal. After their meal, the monks will begin their chants again and the senior monk will bless the couple, and everybody present, with holy water. The monks then return to the temple. In some instances, the couple may go to the temple rather than have the monks visit them, but donations and food will still be offered to the monks. If monks are present (there can be 3, 5, 7 or 9 monks), trays are usually placed in front of them to receive the envelopes containing the donations. Depending on how the wedding day has been arranged, the khan maak and doors ceremony often follows next.
Khan Maak Procession
Traditionally in Thai culture, the family of the groom discuss with the family of the bride how much dowry (‘sinsod’) should be paid. Once this is agreed, the engagement can take place which involves an offering of gold and gifts for the bride and her family. The groom and his family form a procession to take the ‘khan maak man’ (‘items for engagement’) on special trays to the family of the bride. In olden times it used to be that the procession would leave from the groom’s house and walk to to the bride’s house, but modern life has changed things slightly. Nowadays, the khan maak procession often takes place on the same day as the wedding itself and starts just around the corner from where the bride is staying. The procession is a lot of fun and is accompanied by musicians playing traditional long drums as the entourage dances its way to the bride’s house. When the groom’s family reach the bride’s home the way may be blocked by symbolic doors or gates.
Doors Ceremony/Gate Ceremony
This ceremony is what the Thais call ‘sanuk’ with plenty of laughter and frivolity most of which comes at the expense of the groom as he is teased and gently ribbed by the bride’s family. The bride remains inside the house when the khan maak procession arrives. To make sure that the groom is worthy and financially able to take care of his bride, he must be able to open the symbolic doors or gates. The number of doors or gates can vary from region to region, but typically there is a gold and silver gate represented by a gold or silver belt or ribbon which is held by two female members of the bride’s family. The silver gate is known in Thai as ‘pratoo ngoen’ and the gold gate as ‘pratoo tong’. To open the gate the groom must be able to provide a ‘key’. This key comes in the form of an envelope with money inside. The groom may be given a hard time as the gate guardians joke and tell him the money isn’t enough to gain access. As he reaches each gate the amount asked for will be more and there is lots of cheering as each gate is successfully opened. Depending on circumstances it can either be the groom or his father that hands over the money envelopes to the gate guardians.
Once the gates have been successfully negotiated, the groom’s family will present gifts to the bride’s family which traditionally include banana and sugar plants. In years gone by, the plants would be nurtured at the bride’s house and when the couple had their first child the plants would be there to provide nutrition for the baby. As well as the plants, the khan maak procession will bring food which will be laid out for the ancestors who have passed away. This demonstrates that the dead ancestors have not been forgotten and that they are part of the joyous occasion. Gifts will also be handed to the bride and her family (usually gold chains or necklaces) and the dowry (‘sinsod’) will be presented for inspection.
Sai Monkhon
The next part of the wedding ceremony is usually conducted by a senior elder who may be a member of the bride’s family or a respected member of the community. During the wedding ceremony, the couple wear traditional Thai clothing and kneel in front of the senior elder, with the groom on the right. The couple ‘wai’ as specially prepared white thread, ‘sai monkhon’, is looped and used to link together the bride’s and the groom’s heads. It is symbolic that the thread forms two circles which whilst linked, also remain independent. This indicates that the couple’s destinies are linked, but individual identity is retained. The circle is also symbolic because of its continuity and the fact that merit can be carried around in the circle.The senior elder then pours sacred water over the hands of the couple. Bowls of flowers are placed underneath the hands to catch the water. The guests then bless the couple by also pouring water over the hands of the couple in the ‘rod nam sang’ ceremony.
Shell Ceremony – ‘Rod Nam Sang’
The bride and groom wear garlands round their neck and kneel and wai whilst the elder says a few words and anoints them on the forehead. A conch shell (known in Thai as ‘sang’) is filled with holy water and is used by each guest to gently pour over the hands of the newly-weds (‘rod nam’ means to soak with water). Each guest places a gift, usually an envelope of money, in a basket. The amount given is supposed to depend on social status. In return the guest may receive a small memento of the wedding day before the group photos are then taken.
White Thread Ceremony – ‘Phiti Bai Sri Su Kwan’
The newly-weds sit next to each other whilst an old and wise man says auspicious things and blesses the wedding. White threads are linked to the wrists and soaked with holy water. The thread is then torn on the side until it breaks and whoever has the longest piece is supposed to be the one whose love is deepest.
Sai Sin
Lots of relatives, friends and well-wishers will tie pieces of white string, ‘sai sin’, around the wrist of each couple to wish them good luck. These string bracelets are meant to be kept on for at least 3 days to benefit from the good luck bestowed.
Evening Party
The wedding reception or party often starts around 6.pm. with the bride and bridegroom greeting guests as they arrive. There may be a book to sign wishing the couple good luck and the guests will present a gift (normally money in an envelope) to the newly-weds and may have their photo taken with the couple. Around 7.pm. guests will sit down to eat and approximately 45 minutes or an hour later, the Master of Ceremonies (MC) will stand. The MC can be a good friend of either the bride or the groom or he could be somebody hired especially for the event. The MC calls the newly-weds to the floor and the parents of the groom will present the couple with a wedding flower. At Thai weddings there is often a guest of honour and they will be called next to make a short speech to wish the couple well. The guest of honour can be a relative of the bride or groom or they may be somebody who is well respected in the local community. The speech will be short and sweet followed by a toast to the newly-weds. The MC takes over again and may tell a few jokes or humorous stories before interviewing the bride and groom.
The bride and groom cut the wedding cake and show respect by serving their parents, senior relatives and the guest of honour. The couple will then mingle with guests for photos. At this point, friends of the groom are often keen to raise a toast to him which he should reciprocate. Fortunately, it is acceptable for the groom to sip his drink when being toasted and he doesn’t have to down it in one go! The party will have much drinking and dancing and as Thais like to have ‘sanuk’ the event is usually a great social occasion. The party may finish officially around 11p.m but it isn’t unusual for party-goers to continue the celebrations at a nearby karaoke bar. The bride and groom will probably be exhausted at this stage after such a long day and such an early start, but they may have one more surprise awaiting for them before they can go to sleep.
Preparing the Bridal Bed
This old-fashioned ritual does still take place in some places, particularly rural areas. Don’t be alarmed if you are led to the honeymoon suite to find an old couple sitting on your bed waiting to greet you! The idea is that an old couple are evidence of a long and successful marriage. Their knowledge and good luck is then imparted to the newly-weds in a number of different ways. They may say how lucky the bed feels hinting that the newly married couple will have children. Bags of rice and coins may be placed on the bed along with a number of other items all acting as symbols of prosperity and fertility. Tradition states that the newly-weds share their bed with these objects for the next 3 nights. You may be relieved to hear that the old couple don’t also stay in the bed for 3 nights!
Culture of Burma
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The culture of Burma (or Myanmar) has been heavily influenced by Buddhism and the Mon people. Its neighbours, particularly India, China, Korea and Thailand, have made major contributions to Burmese culture. In more recent times, British colonial rule and westernisation have influenced aspects of Burmese culture, including language and education.
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[edit] Arts
Historically, Burmese art was based on Buddhist or Hindu cosmology and myths. There are several regional styles of Buddha images, each with certain distinctive characteristics. For example, the Mandalay style, which developed in the late 1800s, consists of an oval-shaped Buddha with realistic features, including naturally curved eyebrows, smaller but still prominent ears, and a draping robe.[1] There are 10 traditional arts, called pan sè myo (ပန်းဆယ်မျိုး), listed as follows:[2]
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In addition to the traditional arts are silk weaving, pottery, tapestry making, gemstone engraving, and gold leaf making. Temple architecture is typically of brick and stucco, and pagodas are often covered with layers of gold leaf while monasteries tend to be built of wood (although monasteries in cities are more likely to be built of modern materials). A very common roofing style in Burmese architecture is called pyatthat (ပြာသာဒ်), which is a multi-tiered and spired roof.
[edit] Literature
Main article: Literature of Burma
Burmese literature has been greatly influenced by Buddhism, notably the Jataka Tales. Since orthodox Buddhism prohibited fiction[citation needed], many historical works are nonfiction. However, British colonisation introduced many genres of fiction which have become extremely popular today. Poetry is a prominent feature and there are several forms unique to Burmese literature.
[edit] Dance
Main article: Dance in Burma
Dance in Burma can be divided into dramatic, folk and village, and nat dances, each having distinct characteristics. Although Burmese dance has been influenced by the dance traditions of its neighbors, in particular Thailand (yodaya aka), it retains unique qualities that distinguish it from other regional styles, including angular, fast-paced and energetic movements and emphasis on pose, not movement.[3]
[edit] Music
Main article: Music of Burma
Various types of Burmese music use an array of traditional musical instruments, assembled in an orchestra known as hsaing waing[4] which the Burmese saing saya Kyaw Kyaw Naing has made more widely known in the West. Traditional folk music is atypical in Southeast Asian music, as it is characterized by sudden shifts in rhythm and melody as well as change in texture and timbre.[5] An instrument unique to Burma is the saung-gauk,[4] an arched harp that can be traced to pre-Hittite times. Classical traditions of Burmese music are found in the Mahagita, an extensive collection of classical songs and are typically divided into indoor and outdoor ensembles. These songs tend to be about various legends in Pali and subsequently in Burmese intermingled with Pali, related to religion or the power and glory of monarchs, and then the natural beauty of the land, forests and the seasons, eventually feminine beauty, love, passion and longing, in addition to folk music sung in the paddy fields. Pop music, however, dominates the music of Burma today, both adopted and homegrown.
[edit] Customs
The "traditional" Burmese greeting is mingalaba (မင်္ဂလာပါ, from Pali mangala and roughly translated as 'auspiciousness to you'), which is relatively recent as the custom started in schools in the 1960s effectively replacing the English "Good morning/afternoon, teacher" in the newly nationalised missionary schools; it is also considered formal and used in formal situations.[6] Greetings such as "Have you eaten?" (ထမင်းစားပြီးပြီလာ Htamin sa pi bi la) and "How are you?" (နေကောင်းလာ Nei kaung la) are still more commonly used as they have always been. "Hello" is also a popular greeting nowadays, whereas it used to be confined to answering the phone.
[edit] Dress
The traditional garment of the Burmese is called longyi (လုံချည်), a sarong worn by both men and women. In formal occasions, Bamar men wear a collarless jacket (တိုက်ပုံအင်္ကျီ) over a mandarin collared shirt (sometimes donning a turban called gaung baung), while Bamar women wear a blouse buttoned at the front, called yinzi (ရင်စေ့) or to the side, called yinbon (ရင်ဖုံး), and a shawl. In urban areas, skirts and pants are becoming more common, particularly among the young.
During the British colonial era, Burmese nationalists associated traditional clothing, in particular Yaw longyi (ယောလုံချည်), a type of longyi from the Yaw region, and pinni taikpon (ပင်နီတိုက်ပုံအင်္ကျီ), a fawn-colored collarless jacket, with anti-colonialism and nationalist sentiment, because of a clampdown in the 1920s over increasing dissent.[7] Wearing "traditional" clothing was seen as a mode of passive resistance among the Burmese.[7] However, British rule nonetheless influenced hair fashion and clothing. Cropped short hair, called bo ke (ဗိုလ်ကေ) replaced long hair as the norm among Burmese men.[8] Similarly, women began wearing hairstyles like amauk (အမောက်), consisting of crested bangs curled at the top, with the traditional hair bun (ဆံထုံး).[8] The female sarong (htamein) became shorter, no longer extending to the feet, but to the ankles, and the length of the sarong's top decreased to reveal more waistline.[8] This period also saw the introduction of a sheer muslin blouse for women, revealing a corset-like lace bodice called za bawli (ဇာဘော်လီ).
[edit] Speech
The Burmese language is very age-oriented. The use of honorifics before personal names is the norm, and it is considered rude to call a person just by their name without the honorific unless they are known from childhood or youth or in the case of a younger underling. Young males are addressed as Maung or Ko (lit. brother), and older or senior men as U (lit. uncle). Likewise, young females are addressed as Ma (lit. sister), and older or senior women as Daw (lit. aunt), regardless of their marital status. 'Aunty' or 'Uncle' is commonly used as well today. The first and second person pronouns vary depending on whom one is speaking to and are age-dependent. Elders are spoken to in a more respectful manner and a special vocabulary exists for speaking to Buddhist monks.[4]
[edit] Manners
Burmese society operates on ana (အားနာမှု), a characteristic or feeling that has no English equivalent. It is characterized by a hesitation, reluctance or avoidance, to perform an action based on the fear that it will offend someone or cause someone to lose face, or become embarrassed.[9] Also, there is the concept of hpon (ဘုန်း; from Sanskrit bhaga), which translates to "power". It is used as an explanation for the varying degrees of ethnic, socioeconomic, and gender differences between people in a society.[3] Hpon refers to the cumulative result of past deeds, an idea that power or social position comes from merit earned in previous lives.[3] This idea is used to justify the prevalent view that women are less equal than men, who are considered to have more hpon.
Age is still considered synonymous with experience and wisdom, hence venerated. Parents and teachers are second only to the Three Jewels (ရတနာသုံးပါး yadana thoun ba), together making up the Five Boundless Beneficence (အနန္တငါးပါး ananda nga ba), and are paid obeisance (called gadaw) at special times of the year such as Thingyan, beginning and end of lent, and usually parents before one leaves on a journey. Elders are served first at meals, and in their absence a spoonful of rice is put aside first in the pot as a token of respect (ဦးချ u cha) before serving the meal. Young people would avoid sitting on a higher level than the elders or passing in front of them unless unavoidable when they would tread softly and with a slight bow. Things would be passed to the elders using both hands together. Men may cross their legs sitting on a chair or a mat but women generally would not.
Children are taught from young 'to venerate one's elders, to respect one's peers, and to be kind to the young and weak' (ကြီးသူကိုရိုသေ၊ ရွယ်သူကိုလေးစား၊ ငယ်သူကိုသနား။ kyeethu go yothei, ywedu go layza, ngethu go thana). Parents are believed to be solely responsible for their children's behaviour as reflected by the expressions: mi ma hsonma, hpa ma hsonma (မိမဆုံးမ ဖမဆုံးမ undisciplined either by mother or by father) and ami youk tau hnoukkyan, ahpa youk tau ko amu-aya kyan (bad language from bad mother, bad body-language from bad father). Saying "thank you" however is not Burmese custom between friends and within the family.
It is considered rude to touch a person's head, because it is the "highest" point of the body. It is also considered taboo to touch another's feet, but worse still to point with the foot or sit with feet pointing at someone older, because the feet are considered the lowest. Also, pointing a finger at Buddha images is considered blasphemous, although this custom has slowly eroded. Shoes are always taken off upon entering homes, monasteries and pagoda compounds. A custom of the Burmese is to perambulate clockwise (လက်ယာရစ် let ya yit) around a pagoda, not counterclockwise (လက်ဝဲရစ် let wè yit).
Physical demonstrations of affection in public are common between friends of the same gender or between members of the family, but seldom seen between lovers. It is thus common to see friends walking together holding hands or with arms round each other, but couples rarely do so, except in major cities.
[edit] Cuisine
Main article: Cuisine of Burma
Burmese cuisine has been influenced by Indian, Chinese and Thai cuisines as well as domestic ethnic cuisines. It is not widely known throughout the world and can be characterized as having a mildly spicy taste, with a limited use of spices. A typical Burmese meal consists of several meat curries, a soup, steamed rice and fermented sauce of preserved fish, along with vegetables for dipping. Condiments like balachaung, Indian-style pickles and pickled vegetables are commonly served alongside the course. Although fish sauce and shrimp paste are commonly used ingredients, as in other Southeast Asian cuisines, Burmese cuisine also makes extensive use of chickpeas, lentils and tamarind (used to add a sour flavour, unlike other regional cuisines that tend to use lime juice or vinegar).[10] Ethnic cuisines, in particular Shan cuisine, are also prominently found throughout Burma, as are Indian and Chinese dishes, particularly in urban areas. The de facto national dish is mohinga (မုန့်ဟင်းခါး), rice noodles in a rich fish soup. Salads (အသုပ်), especially laphet thoke, which is a salad of pickled tea leaves, are also popular dishes. The Burmese traditionally eat with their fingers, although the usage of Western utensils and chopsticks have become more widespread, especially in towns and cities. Aside from rice, Indian breads like paratha and naan as well as noodles are also commonly eaten with dishes.
[edit] Marriage
Traditional Burmese folklore considers love to be destiny, as the Hindu god Brahma writes one's destiny in love on a child's brow when he or she is six days old, called na hpuza (နဖူးစာ, lit. "destiny on the forehead"). A Burmese wedding can be religious or secular and extravagant or simple. Traditionally, a marriage is recognized with or without a ceremony when the man's longyi (sarong) is seen hanging from a rail of the house or if the couple eats from the same plate. Dowries are typically unheard of, and arranged marriage is not a custom of the Burmese.
However, many Burmese couples opt for more extravagant affairs. Generally speaking, Buddhist monks are not present to conduct the wedding and solemnize the marriage, as they are forbidden to officiate a marriage. However, they may be invited to bless the newly wed couple. A more extravagant wedding requires months of preparation, including consultation with an astrologer in choosing the most auspicious time and setting of the event. Also, a master of ceremonies, typically a brahmin, is hired to preside over the ceremony. The bride and groom sit on cushions next to each other. At the beginning of the wedding, the Brahmin blows a conch shell to commence the ceremony and joins the palms of the couple, wraps them in white cloth, and dips the joined palms in a silver bowl. The Burmese word "to marry" is let htat (လက်ထပ်), which literally means "to join palms together". After chanting a few Sanskrit mantras, the brahmin takes the couple's joined palms out of the bowl and blows the conch shell to end the ceremony.[11] Afterward, entertainers perform, and the wedding is ended with a speech by a guest of higher social standing. Wedding receptions at a hotel, serving tea and ice cream, are common in urban areas. mohinga is also served with stuff that is crunchy like biscuits, sometimes Chinese bread (long stick) and fish meat. Corriander is also included to add a nicer smell.
[edit] Funerals
Burmese funerals typically last a week, with the person traditionally buried or cremated on the third day. Burial is common, but cremation is also practiced orthodox Buddhists and monks in Burma. A coin, called gadaw ga (ကန်တော့ခ) is placed in the mouth of the deceased person, to pay a "ferry toll" for crossing death.[12] Before the actual interment of the body, an offering of turmeric-coated rice is given to appease the bhummazo (ဘုမ္မစိုး), the guardian deity of the earth.[13] During the actual funeral, gifts in the form of paper fans containing the deceased person's name, as well as Buddhist scriptures relating to the impermanence of life (anicca) and samsara are distributed to all attendees.[14] In urban areas, flower wreaths and florals are typically given at a funeral, as well as money, for less well-to-do families. However, in villages, more practical gifts such as food items are given to the grieving family. For seven days, the windows and doors of the house in which the person died may be left open, in order to let the deceased person's consciousness or "spirit", called leippya (လိပ်ပြာ, lit. "butterfly") leave the home, and a vigil may be kept at nighttime. On the seventh day, called yet le (ရက်လည်), a meal is offered to monks, who in turn recite blessings, protective parittas and transfer merit to the deceased, concluded with a Buddhist water libation ceremony.[13]
[edit] Religion
Main article: Religion in Burma
Burma is a predominantly Theravada Buddhist country. Buddhism reached Burma around the beginning of the Christian era, mingling with Hinduism (also imported from India) and indigenous animism. The Pyu and Mon kingdoms of the first millennium were Buddhist, but the early Bamar peoples were animists. According to traditional history, King Anawrahta of Bagan adopted Buddhism in 1056 and went to war with the Mon kingdom of Thaton in the south of the country in order to obtain the Buddhist Canon and learned monks. The religious tradition created at this time, and which continues to the present day, is a syncretalist mix of what might be termed 'pure' Buddhism (of the Theravada school) with deep-rooted elements of the original animism or nat worship[4][15] and even strands of Hinduism and the Mahayana tradition of northern India.
Islam reached Burma at approximately the same time, but never gained a foothold outside the geographically isolated seaboard running from modern-day Bangladesh southward to Irrawaddy Delta (modern Rakhine State, formerly Arakan, an independent kingdom until the eighteenth century). The colonial period saw a huge influx of Muslim (and Hindu) Indians into Yangon and other cities, and the majority of Yangon's many mosques and temples owe their origins to these immigrants.
Christianity was brought to Burma by European missionaries in the 1800s. It made little if any headway among Buddhists, but has been widely adopted by non-Buddhists such as the Chin, Karen, and Kachin. The Roman Catholic Church, Myanmar Baptist Convention and the Assemblies of God of Burma are the largest Christian denominations in Burma. Burma is home to the second largest population of Baptists in the world, after the United States, the result of American missionary work.
The Chinese contribution to Burma's religious mix has been slight, but several traditional Chinese temples were established in Yangon and other large cities in the nineteenth century when large-scale Chinese migration was encouraged by the British. Since approximately 1990 this migration has resumed in huge numbers, but the modern Chinese immigrants seem to have little interest in religion. Some more isolated indigenous peoples in the more inaccessible parts of the country still follow traditional animism.
Burma has nominal guarantees of freedom of religious expression, although religious minorities (Christians and Muslims), particularly those in the countryside are subject to discrimination. Sporadic riots between Burmese Buddhists and Burmese Muslims are not uncommon, and tensions between the two religious groups are high, particularly in major cities. In 2001, after the Taliban's destruction of the Buddhas of Bamiyan, religiously motivated riots broke out between Buddhists and Muslims across major cities in Burma, including Sittwe, Pyay, Taungoo and Bago.[16] The current regime's nationalistic policy of Bama san-gyin, which considers Buddhism a key element of Burmese-ness, does provide a systemic bias in favour of Buddhists in terms of preferment in the armed forces and other State structures.[17]
[edit] Pagodas and monasteries
Aspects of Burmese culture are most apparent in religious sites. The country has been called the "Land of Pagodas" as the landscape is dominated by Buddhist pagodas or stupas. The four most important Burmese Buddhist pilgrimage sites are Shwedagon Pagoda in Yangon, Mahamuni Buddha in Mandalay, Kyaiktiyo Pagoda in Mon State, and Bagan, an ancient capital by the Ayeyarwaddy River where thousands of stupas and temples have stood for nearly a millennium in various states of repair .
Pagodas are known by their Pali terms zedi (စေတီ) or pahto (ပုထိုး), but are also commonly called hpaya (ဘုရား) which is synonymous with "Buddha". Monasteries are known as hpongyi kyaung (ဘုန်းကြီးကျောင်း), hpongyi meaning monk, and since they have traditionally been places of learning where village children are taught how to read and write including and more importantly Pali, the language of the Buddhist scriptures, school also came to be called kyaung (ကျောင်း) in the Burmese language.
[edit] Traditional festivals
There are twelve months in the traditional Burmese calendar and twelve corresponding festivals.[18] Most of the festivals are related to Burmese Buddhism and in any town or village the local paya pwè (the pagoda festival) is the most important one.[4]
The most well-known festival is Thingyan, a four-day celebration of the coming lunar new year. This festival is held prior to the Burmese New Year (first day of Tagu, around 17 April). Similar to other Southeast Asian new year festivals (e.g. Songkran), people splash water on one another. However, Thingyan has religious significance, marking the days in which Buddhists are expected to observe the Eight Precepts of Buddhism.[19]
[edit] Sports
The most popular sport in Burma is football (soccer).[15] Chinlone is an indigenous sport that utilises a rattan ball and is played using mainly the feet and the knees, but the head and also the arms may be used except the hands.[4][20] Burmese kickboxing called Lethwei is popular and tournaments may be seen at pagoda festivals. A form of Burmese martial arts derived from the Shan called thaing, divided into bando (unarmed combat) and banshay (armed combat), rather similar to Chinese Kung fu, is also practised. Of the twelve seasonal festivals, regattas are held in the month of Tawthalin (August/September), and equestrian events were held by the royal army in the time of the Burmese kings in the month of Pyatho (December/January).[18] During British rule, the game of cricket was played by the ruling British, with the Burma national cricket team playing a number of first-class matches. The team exists today, although no longer of first-class quality and is an Affiliate member of the International Cricket Council.
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Hlei pyaingbwè - a Burmese regatta
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Myinhkin thabin - equestrian sport
[edit] National holidays
Main article: Public holidays in Burma
| Date (2010) | English name | Burmese name | Remarks |
|---|---|---|---|
| 4 January | Independence Day | လွတ်လပ်ရေးနေ့ Lut lat yay nei | marks independence from British Empire in 1948 |
| 12 February | Union Day | ပြည်တောင်စုနေ့ Pyidaungzu nei | anniversary of the Panglong Agreement in 1947 |
| 26 February | Full Moon of Tabaung | တပေါင်းလပြည့်နေ့ Tabaung la pyei nei | Tabaung pwè Pagoda Festivals |
| 2 March | Peasants Day | တောင်သူလယ်သမားနေ့ Taungthu lèthama nei | anniversary of Ne Win's coup |
| 27 March | Tatmadaw Day | တော်လှန်ရေးနေ့ Taw hlan yei nei | formerly Resistance Day (against the Japanese occupation in 1945) |
| 13 - 16 April | Water Festival | သင်္ကြန် Thingyan | celebrates and brings in the Burmese New Year |
| 17–21 April | Burmese New Year | နှစ်ဆန်းတစ်ရက်နေ့ Hnit hsan ta yet nei | marks the New Year of the Burmese calendar |
| 1 May | Labour Day | အလုပ်သမားနေ့ a louk thama nei | |
| 8 May | Full Moon of Kason | ကဆုန်လပြည့်ဗုဒ္ဓနေ့ Kason la pyei Boda nei | anniversary of the birth, enlightenment and death of the Buddha celebrated by watering the Bodhi tree |
| 19 July | Martyrs' Day | အာဇာနည်နေ့ Azani nei | commemorates the assassination of Aung San and several other cabinet members in 1947 |
| 26 July | Beginning of Buddhist Lent | ဝါဆိုလပြည့်နေ့ Waso la pyei nei | |
| 23 October | End of Buddhist Lent | သီတင်းကျွတ် Thadingyut | Festival of Lights |
| Oct - Nov | Diwali | ဒေဝါလီနေ့ Deiwali nei | |
| 21 November | Tazaungdaing Festival | တန်ဆောင်မုန်းလပြည့်နေ့ Tazaungmon la pyei nei | Festival of Flying Lanterns/Hot-air Balloons |
| 1 December | National Day | အမျိုးသားနေ့ Amyotha nei | anniversary of the first university students strike in 1920 |
| 25 December | Christmas | ခရစ္စမတ်နေ့ Hkarissamat nei | |
| Dec - Jan | Eid ul-Adha | အိဒ်နေ့ Id nei | |
| 5 January 2011 | Kayin (Karen) New Year | ကရင်နှစ်သစ်ကူး Kayin hnithiku | celebrates the New Year of the Karen people |
[edit] See also
[edit] References
- ^ "Buddha Images from Burma, Part I". L'Asie Exotique. http://www.lasieexotique.com/mag_buddha_I/mag_buddha_I.html. Retrieved 2007-07-30.
- ^ "Myanmar Traditional Arts". http://myanmartravelinformation.com/mti-myanmar-arts/index.htm.
- ^ a b c Marshall Cavendish Publishing, ed (2007). World and Its Peoples: Eastern and Southern Asia. Marshall Cavendish. pp. 630–640. ISBN 9780761476313.
- ^ a b c d e f Shway Yoe (Sir James George Scott) 1882. The Burman - His Life and Notions. New York: The Norton Library 1963. pp. 317–318, 231–242, 211–216, 376–378, 407–408.
- ^ Miller, Terry E.; Sean Williams (2008). The Garland handbook of Southeast Asian music. Routledge. pp. 17. ISBN 0415960754.
- ^ Houtman, Gustaaf (1999). Mental culture in Burmese crisis politics. ILCAA. p. 130. ISBN 4872977483.
- ^ a b Edwards, Penny (2008). "Nationalism by design. The politics of dress in British Burma". IIAS Newsletter publisher=International Institute for Asian Studies (46): 11. http://www.iias.nl/nl/46/IIAS_NL46_11.pdf.
- ^ a b c Ikeya, Chie (2008). "The Modern Burmese Woman and the Politics of Fashion in Colonial Burma". The Journal of Asian Studies (Cambridge University Press) 67: 1277–1308. doi:10.1017/S0021911808001782. http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=2541936.
- ^ http://www.myanmar.gov.mm/Perspective/persp2001/1-2001/nar.htm
- ^ Meyer, Arthur; Jon M. Vann (2003). The Appetizer Atlas: A World of Small Bites. John Wiley and Sons. pp. 274–276. ISBN 9780471411024.
- ^ Win, Nyunt (2006-10-30). "Traditional weddings victim of convenience". The Myanmar Times.
- ^ Scott, James George (1882). The Burman, His Life and Notions. pp. 590–594. ISBN 9781115231954. http://www.burmalibrary.org/docs09/burmanhislife¬ions-scott-2.pdf. Retrieved 2010-09-19.
- ^ a b Spiro, Melford E. (1982). Buddhism and society: a great tradition and its Burmese vicissitudes. University of California Press. pp. 248–254. ISBN 9780520046726.
- ^ Min Zin. Burmese Buddhism and its Impact on Social Change. Virginia Review of Asian Studies. pp. 2. http://www.virginiareviewofasianstudies.com/files/archives/2003/Burmese_zin.pdf.
- ^ a b Andrew Marshall (2002). The Trouser People. Washington DC: Counterpoint. pp. 61–63, 32–33, 11113.
- ^ "Crackdown on Burmese Muslims". Human Rights Watch. http://hrw.org/backgrounder/asia/burma-bck1.htm. Retrieved 2007-07-30.
- ^ "Burma Human Rights Yearbook 2006" (PDF). National Coalition Government of the Union of Burma. pp. 523–550. Archived from the original on 2007-09-28. http://web.archive.org/web/20070928070830/http://www.ncgub.net/mediagallery/download.php?mid=20070702190012811. Retrieved 2007-08-06.
- ^ a b "Introduction of Myanma Festivals". Yangon City Development Council. http://www.yangoncity.com.mm/1.About_ygn/9.festival/default.asp. Retrieved 2006-11-14.
- ^ "The Eight Precepts". http://www.accesstoinsight.org/ptf/dhamma/sila/atthasila.html.
- ^ "Chinlon - Myanmar Traditional Sport". http://myanmartravelinformation.com/mti-myanmar-culture/chinlon.htm.
