BUDDHIST EXPLANATION FOR THE ENVIRONMENTAL CRISIS

Introduction The definition of the term environment expressed in Oxford Dictionary as the surroundings or conditions in which a person, animal, or plant lives or operates. It could be a physical element - physical environment that includes the built environment, natural environment - air conditions, water, land, atmosphere etc or it could be human environment - people surrounding the item or thing. This is also known as the social environment and includes elements like the spiritual environment, emotional environment, home, family etc. The environment is a fluid dynamic thing. Environmental crisis which is known to be a product of the overexploitation of natural resources is becoming a global problem, and this is a problem that is ongoing every day. It is becoming increasingly clear that population growth and economic development are leading to rapid changes in our global ecosystems. In recognition of this, in 2001, the United Nations’ the Millennium Ecosystem Assessment has worked to assess the consequences of ecosystem. The assessment exercise has involved more than 1 300 experts worldwide. The findings provide the strongest evidence so far of the impact of our actions on the natural world. They show, for example, that over the past 50 years, humans have changed natural ecosystems more rapidly and extensively than in any comparable period in human history. This transformation of the planet has contributed to substantial net gains in human well-being and economic development but many have been harmed in the form of the degradation of many ecosystem services, increased risks of nonlinear changes, and the exacerbation of poverty for some groups of people. Furthermore, as result of the exacerbation of poverty for some groups of people, social evils like corruption and injustice increased which can cause instability of politics. Instability in turn is one of the important causes of poverty in the developing countries. In this way, we cannot imagine that how much there are the results of the process of environmental crisis. Moreover, contributing the degradation of ecosystem such as deforestation by these modern developments, air pollution is resulted as an outcome. Further, air pollution produced by the increase of nitrogen oxide and other chemicals in the air by burning has not only raised the temperature of the earth but it has also increased other problems, such as large droughts, acid rains, groundwater contamination, etc. Developments in chemical industry under this scientific civilization also contributed environmental crisis such as deviating birth rates from the normal ratio because of chemical plants. Although the development of modern technology was spurred by the belief that applied science could eliminate all human wants in a golden age of unlimited prosperity for all, our smog-covered cities, polluted waterways, devastated forests and chemical dumps remind us painfully that our material triumphs have been gained at a terrible price. Not only the beauty of the natural environment is being gradually destroyed, but its very capacity to sustain life is seriously threatened, and in the process of vanquishing nature, we ourselves have placed in danger of losing our own humanity. That means that we need to search for a solution which enable ask to live in greater peace and harmony with nature, with our fellow beings who share this planet with us, and with ourselves. In the course of this search for the solution, Buddhist explanations for this crisis can be found in Pāli Canon. Buddhism provides all the essential elements for a relationship to the natural world characterized by respect, humility, care and compassion. From Buddhist point of view, there is a close relationship between a healthy environment and human’s moral development as human desire can affect environmental changes. The evolution of material environment is influenced by this desire, and the deterioration in natural resources of the environment comes from an overexploitation to satisfy human’s greed. Buddhism sees a relationship between environmental changes and human morality as the greed within human has adversely affect natural environment. So the bottom line of the these crisis has been that human actions of desire are depleting Earth’s natural capital, putting such burden on the environment that the ability of the planet’s ecosystems to sustain future generations can no longer be taken for granted. In this paper, an attempt has been made to see how early Buddhism consider these problems. I wish to discuss it in the following. HOW BUDDHISM SEES THE WORLD Buddhism strictly limits itself to the delineation of a way of life designed to eradicate human suffering. The Buddha refused to answer questions which did not directly or indirectly bear on the central problem of human suffering and its ending. Furthermore, environmental crisis is a problem of the modern age, unheard of and unsuspected during the time of the Buddha. Therefore it is difficult to find any specific discourse which deals with the topic we are interested in here. Nevertheless, as Buddhism is a fully-fledged philosophy of life reflecting all aspects of experience, it is possible to find enough material in the Pali Canon to delineate the Buddhist explanation on environmental crisis. For the purposes of this inquiry, we have to take how Buddhism sees the world into consideration first. According to Buddhism changeability is one of the perennial principles of nature. Everything changes in nature and nothing remains static. This concept is expressed by the Pali term anicca. Everything formed is in a constant process of change (sabbe saṅkhārā aniccā). The world is therefore defined as that which disintegrates (lujjati ti loko); the world is so called because it is dynamic and kinetic, it is constantly in a process of undergoing change. In nature there are no static and stable “things”; there are only everchanging, ever-moving processes. Rain is a good example to illustrate this point. Though we use a noun called “rain” which appears to denote a “thing,” rain is nothing but the process of drops of water falling from the skies. Apart from this process, the activity of raining, there is no rain as such which could be expressed by a seemingly static nominal concept. The very elements of solidity (paṭhavī), liquidity (āpo), heat (tejo) and mobility (vāyo), recognised as the building material of nature, are all ever-changing phenomena. Even the most solid looking mountains and the very earth that supports everything on it are not beyond this inexorable law of change. One sutta explains how the massive king of mountains—Mount Sineru, which is rooted in the great ocean to a depth of 84,000 leagues and which rises above sea level to another great height of 84,000 leagues and which is the very classical symbol of stability and steadfastness —also gets destroyed by heat, without leaving even ashes, with the appearance of multiple suns. Thus change is the very essence of nature. Very essential relevance to the environmental crisis in early Buddhist teaching can be found in the first sermon of Buddha that closely connected with, and emphasized in the central spiritual context of detachment and release. The first Noble Truth, which was a part of the Buddha's first discourse, is well-known: birth, old age, disease, dying, separation from dear things or persons, etc. all this is dukkha - suffering. Life is connected with, or at least constantly threatened by, pain, suffering, and is inexorably, sooner or later, ended by death. Even the superficially pleasant things which are the objects of desire often involve more suffering and disadvantage than pleasure. In a more basic sense, the whole world, all conditioned things, and all constituents of a person as well as of the external world are unsatisfactory (dukkha), in an objective sense, just on account of their being impermanent (anicca) and subject to decay (viparin¬āmadhamma). They are not one's Self (atta) nor one's own (attaniya, mama, etc.). Therefore the ultimate value and goal of early Buddhism is absolute and definitive freedom from suffering, decay, death and impermanence. Except from oneself, that cannot be found in nature and in a civilized or artificial world either. Thus, the Buddha always motivates the wish and effort to liberate oneself (vimutti) from all constituents of both personal existence and the world by arousing weariness (nibbidā) and detachment (virāga). The need to liberate oneself or others from these unsatisfactory is considerably increased by the fact that one's existence in the world is, in early Buddhism, generally understood as perpetuating itself through a virtually endless series of rebirths (punabbhava) and re-deaths either in this world or in sa¬msāra. In here, definitive release from dukkha does not merely mean freedom from frustration, sorrow and fear arising from wrong attitudes or even from physical pain in this life, but, above all, release from rebirth and its implications (aging and dying) and imponderabilities. Thus, from the Buddhist point of view, this fundamental Dukkha of a being is considered to be broader than environmental crisis which has been a deep-rooted disease that mankind is suffering from, conceived under the origin of Dukkha. Origination in Dependence and Ecological perception In order to attain liberation, it is necessary to gain insight into, and eliminate, the forces by which one's existence or rebirth in the world, is kept going. According to the second Noble Truth, the main cause is Desire (tan¬hā). Freedom from rebirth is hence attained by extinguishing Desire, especially desire for (further) existence. According to Ḍtaṇhāsutta, desire is, in its turn, ultimately rooted in Ignorance (avijjā). Desire is hence removed through the removal of avijjā by means of Insight. This causal nexus is elaborated in the twelve-membered formula of Origination in Dependence (pa¬ticcasamuppāda), which is thus - similar in this regard to the karma doctrine - concerned, at least originally, with the destiny of individual beings, pointing out that the causes for rebirth as well as, for that matter, for liberation are found within each individual itself, so that it is the individual's own business to make a change or go on as before. In some Sermons, people's moral status or morally qualified actions are regarded as influencing even the situation of the external world, and the external world has, in its turn, certain influences on living beings. As such Universal Interrelatedness would mean that any changes (I or we) bring about its influence on everything in the world (including myself or ourselves). According to this Pa¬ticcasamuppāda and the second Noble Truth-Dukkha Samudaya Sacca, in order to liberate from these sufferings, there is nothing except from the elimination of desire or greed. Greed is one of the foremost causes of environmental destruction. There can be no doubt that the elimination and even diminution of greed is ecologically beneficial. This foremost cause of environmental destruction would be discussed as following. Human Action and Nature Buddhism believes that natural processes are affected by the morals of man. According to the Aggañña Sutta, which relates the Buddhist legend regarding the evolution of the world, the appearance of greed in the primordial beings — who at that time were self-luminous, subsisting on joy and traversing in the skies—caused the gradual loss of their radiance, the ability to subsist on joy and move about in the sky. The moral degradation had effects on the external environment too. At that time the entire earth was covered over by a very flavoursome fragrant substance similar to butter. When beings started partaking of this substance with more and more greed, on the one hand their subtle bodies became coarser and coarser; on the other hand, the flavoursome substance itself started gradually diminishing. With the solidification of bodies differences of form appeared: some were beautiful while others were homely. Thereupon, conceit manifested itself in those beings, and the beautiful ones started looking down upon the others. As a result of these moral blemishes the delicious edible earth-substance completely disappeared. In its place, there appeared edible mushrooms and later another kind of edible creeper. In the beings who subsisted on them successively sex differentiation became manifest and the former method of spontaneous birth was replaced by sexual reproduction. Self-growing rice appeared on earth and through laziness to collect each meal man grew accustomed to hoarding food. As a result of this hoarding habit, the growth rate of food could not keep pace with the rate of demand. Therefore land had to be divided among families. After private ownership of land became the order of the day, those who were of a greedier disposition started robbing from others’ plots of land. When they were detected they denied that they had stolen. Thus through greed, vices such as stealing and lying became manifest in society. To curb the wrong doers and punish them a king was elected by the people and thus the original simple society became much more complex and complicated. It is said that this moral degeneration of man had adverse effects on nature. The richness of the earth diminished and self-growing rice disappeared. Man had to till the land and cultivate rice for food. This rice grain was enveloped in chaff; it needed cleaning before consumption. The point I wish to emphasise by citing this evolutionary legend is that Buddhism believes that though change is a factor inherent in nature, man’s moral deterioration accelerates the process of change and brings about changes which are adverse to human well-being and happiness. According to Paloka Sutta, a discourse in the Aṅguttara Nikāya when immorality becomes widespread in society, timely rain does not fall. When timely rain does not fall crops get adversely affected with various kinds of pests and plant diseases. Through lack of nourishing food the human mortality rate rises. Thus several Suttas from the Pāli Canon show that early Buddhism believes there to be a close relationship between human morality and the natural environment. Thus several suttas from the Pali Canon show that early Buddhism believes there to be a close relationship between human morality and the natural environment. This idea has been systematised in the theory of the five natural laws (pañca niyāma-dhamma) in the later commentaries. According to this theory, in the cosmos there are five natural laws or forces at work, namely utuniyāma, bijaniyāma, cittaniyāma, kammaniyāma and dhammaniyāma. They can be translated as physical laws (lit.“season-law”), biological laws (lit. “seed-law”), psychological laws, moral laws and causal laws, respectively. While the first four laws operate within their respective spheres, the last-mentioned law of causality operates within each of them as well as among them. This means that the physical environment of any given area conditions the growth and development of its biological component, i.e. flora and fauna. These in turn influence the thought pattern of the people interacting with them. Modes of thinking determine moral standards. The opposite process of interaction is also possible. The morals of man influence not only the psychological make-up of the people but the biological and physical environment of the area as well. Thus the five laws demonstrate that man and nature are bound together in a reciprocal causal relationship with changes in one necessarily bringing about changes in the other. The Cakkavattisīhanāda Sutta predicts the future course of events when human morals undergo further degeneration. Gradually man’s health will deteriorate so much that life expectancy will diminish until at last the average human life-span is reduced to ten years and marriageable age to five years. At that time all delicacies such as ghee, butter, honey, etc. will have disappeared from the earth; what is considered the poorest coarse food today will become a delicacy of that day. Thus Buddhism maintains that there is a close link between man’s morals and the natural resources available to him. The commentary on the Cakkavattisīhanāda Sutta goes on to explain the pattern of mutual interaction further. When mankind is demoralised through greed, famine is the natural outcome; when moral degeneration is due to ignorance, epidemic is the inevitable result; when hatred is the demoralising force, widespread violence is the ultimate outcome. If and when mankind realises that large-scale devastation has taken place as a result of his moral degeneration, a change of heart takes place among the few surviving human beings. With gradual moral regeneration conditions improve through a long period of cause and effect and mankind again starts to enjoy gradually increasing prosperity and longer life. The world, including nature and mankind, stands or falls with the type of moral force at work. If immorality grips society, man and nature deteriorate; if morality reigns, the quality of human life and nature improves. Thus greed, hatred and delusion produce pollution within and without. Generosity, compassion and wisdom produce purity within and without. This is one reason the Buddha has pronounced that the world is led by the mind, cittena niyati loko. Thus, man and nature, according to the ideas expressed in early Buddhism, are interdependent. Buddhism tirelessly advocates the virtues of non-greed, non-hatred and non delusion in all pursuits. Greed breeds sorrow and unhealthy consequences. Contentment (santuṭṭhi) is a much praised virtue in Buddhism. The man leading a simple life with few wants easily satisfied is upheld and appreciated as an exemplary character. The followings are some relevance of Buddhist ethics on our fellow beings who share this planet with us. Early Buddhist Spirituality and Ethics in Relation to Ecological Ethics There are also helpful Buddhist teachings for environmental crisis: e.g. being content with little, being moderate in food. And it holds no less good for the practice of dismantling the notions of Ego, Self, and Mine, especially with regard to one's body and mental factors as well as with regard to external phenomena, which leads to detachment and to the elimination of egoism, possessiveness and conceit. Furthermore, the most pertinent elements of early Buddhist spirituality and practice in our context are doubtless the attitudes of not killing or injuring living beings (ahi¬sā), friendliness compassion (karu¬ā) or compassionateness (kāruññatā), caring or sympathy (anukampā), and concern (anuddayā). These qualities are an attitude primarily directed towards feeble, suffering creatures. Another interesting context to be taken into account in this connection is the Buddhist ideal of kingship. According to the Cakkavattisīhanādasutta the ideal king is expected to protect both social groups of people and "quadrupeds and birds" (miga-pakkhī) or, in analogy to the social groups, even to two rough classes of animals. There may in fact be a possibility that social groups as well as the animal population are to be protected as such in order to maintain the "resources" of the kingdom; or, from a less profane point of view, to keep the cosmos in order. It is clear that the scrupulous nonviolent attitude towards even the smallest living creatures in Buddhism prevents the monks from drinking unstrained water. It is no doubt a sound hygienic habit, but what is noteworthy is the reason which prompts the practice, namely, sympathy for living creatures. Conclusion In conclusion, when science started opening new vistas of knowledge revealing the secrets of nature one by one, man gradually lost faith in theistic religions. Consequently, he developed scanty respect for moral and spiritual values as well. With the advent of the Industrial Revolution and the acquisition of wealth by mechanical exploitation of natural resources, man has become more and more materialistic in his attitudes and values. Thus, man’s sense faculties dominate him to an unrelenting degree and man has become a slave to his insatiable passions. In his greed for more and more possessions he has adopted a violent and aggressive attitude towards nature. Forgetting that he is a part and parcel of nature, he exploits it with unrestrained greed, thus alienation himself from nature as well. These results remind us of the Buddhist teachings in the Suttas discussed above, which maintain that the moral degeneration of man leads to the decrease of his life-span and the depletion of natural resources. Moreover, these Buddhist teachings could promote environmental ethics and solve environmental crisis.

နေႏၵာအျမင္ နေႏၵာသေဘာထား ( သုိ႔) ဆရာေတာ္ ဦး၀ီရသူ (အပုိင္း-၄)

၅။ ။တစ္ကမၻာလုံးႏွင့္ ရန္ျဖစ္သူ (သုိ႔) ဆရာေတာ္ ဦး၀ီရသူ ************************************** ဆရာေတာ္ ဦး၀ီရသူႏွင့္ ပတ္သက္ျပီး မိမိအျမင္ကိုေမးျမန္းေတာ့….. မိမိလြယ္လြယ္ကူကူ ျပီးျပီးေရာ အေျဖမေပးလုိေပ။ အေၾကာင္းမွာ ဆရာေတာ္ေလွ်ာက္လမ္းေနသည့္ ခံယူခ်က္လမ္းစဥ္ လုတ္ငန္းစဥ္ကြဲျပားျခင္း၊ အမွန္တကယ္ အတြင္းသိ အဆင္းသိ အနီးကပ္ဆက္ဆံဖူးမႈ မရွိျခင္းတုိ႔ေၾကာင့္ျဖစ္သည္။ သုိ႔ေသာ္ ဆရာေတာ္ႏွင့္ ပတ္သက္ျပီး ကိုယ့္ေတြ႔ အျဖစ္အပ်က္ႏွင့္ မိမိဂရုတစုိက္ ဖတ္ခဲ့ေသာ စာအုပ္ႏွင့္ပတ္သက္ျပီး ဆရာေတာ္၏ စိတ္ေနစိတ္ထား စရုိက္လကၡဏာကုိ ခန္႔မွန္းနိဳင္ရန္ ေရးသားလုိသည္။ မိမိမဟာဂႏၶာရုံတြင္ ေနထုိင္စဥ္ ၂၀၀၁ ခုႏွစ္တြင္ မစုိးရိမ္စာသင္တုိက္ႏွင့္ မဟာဂႏၶာရုံစာသင္တုိက္တုိ႔ၾကား ေက်ာင္းသားျခင္း ပဋိပကၡတစ္ခု ျဖစ္၏။ လူၾကီးျခင္းတည္တည္ျငိမ္ျငိမ္ ေျဖရွင္းသင့္သည္ကုိ ဆရာေတာ္ကိုယ္တုိင္ သံဃာငယ္မ်ား၊ ဒုတ္ လက္ႏွက္မ်ားႏွင့္အတူ ဆယ္ဘီးကားအစီးေရမ်ားစြာျဖင့္ ညအခ်ိန္မေတာ္ မဟာဂႏၶာရုံေက်ာင္းတုိက္သုိ႔ လာေရာက္ ၀ုိင္းရံစိန္ေခၚျခင္း ျပဳလုတ္ခဲ့သည္။ ထုိကိစၥမွာ စစ္တပ္မွ စစ္လက္ႏွက္တတ္ဆင္ထားေသာ စစ္ကားမ်ား လာေရာက္ဟန္႔တားမွ ေျပျငိမ္းခဲ့သည္။ ဤလုပ္ရပ္ႏွင့္ပတ္သက္ျပီး ဆရာေတာ္၏စိတ္ေနစိတ္ထားမွာ စိတ္ျမန္ကိုယ္ျမန္ႏွင့္ ေဟာေဟာဒုိင္းဒုိင္း ျပဳမူတတ္သည့္ အမူအက်င့္ရွိလိမ့္မည္ဟု ခန္႔မွန္းမိသည္။ ထုိ႔ျပင္ ဆရာေတာ္ကိုယ္တုိင္ေရးသားထားသည့္ တန္႔ၾကည္ေတာင္ဆရာေတာ္၏ ၀ိပႆနာ နည္းနာနိႆယႏွင့္ပတ္သက္ျပီး ေထရ၀ါဒ တုိက္ပြဲ (ေနာင္တြင္ ေထရ၀ါဒ ဒုိ႔တုိင္းျပည္) အမည္းရွိ စာအုပ္ကိုဖတ္ၾကည့္ျခင္းျဖင့္ ဆရာေတ္ာ၏ ကိုယ္တုိင္ကုိယ္ၾက ေစ့ေစ့စပ္စပ္ ေလ့လာဆည္းပူတတ္ျခင္း၊ အမွန္တရားအတြက္ ဘယ္လုိပုဂၢိဳလ္မဆို ေ၀ဖန္ထိုးႏွက္တတ္ျခင္း၊ မိမိလုပ္ငန္းအေပၚ ယုံၾကည္မႈ တာ၀န္ခံမႈ အျပည့္ရွိျခင္းမ်ားကုိ ေတြ႔ရေပသည္။ အဘယ္ေၾကာင့္ဆုိေသာ္ ထုိေခတ္အခါက တန္႔ၾကည္ေတာင္ဆရာေတာ္မွာ မင္းစုိးရာဇာမ်ား ကေတာ္မ်ား၀င္ထြက္သြားလာ ကိုးကြယ္ဆည္းကပ္ျပီး အသုိင္းအ၀ုိင္အင္မတန္ၾကီးေသာေၾကာင့္ျဖစ္သည္။ ထုိ႔ျပင္ ဆရာေတာ္၏ ရဟန္းဒါယကာမၾကီးသည္ တန္႔ၾကည္ေတာင္ဆရာေတာ္၏ အမာခံတကာမတစ္ဦးလည္းျဖစ္သည္ဟု သိရသည္။ သုိ႔ေသာ္ ဆရာေတာ္သည္ ရဟန္းဒါယိကာမမ်က္ႏွာ မင္းစုိးရာဇာတုိ႔၏ မ်က္ဆံေမြးစူးမည္ကို ထည့္မတြက္ဘဲ က်မ္းဂန္ႏွင့္မညီေသာ တန္႔ၾကည္ေတာင္ဆရာေတာ္၏ နည္းနာနိႆယမ်ားကုိ အျပင္းထန္ဆုံး စကားလုံးမ်ားသုံးျပီး ေ၀ဘန္ေထာက္ျပခဲ့သည္။ ရူးေၾကာင္မူးေၾကာင္ တန္႔ၾကည္ေတာင္ ဟုလည္းေကာင္း၊ ေခြးအူ ၀က္အူ ဟုလည္းေကာင္း ျပန္ထန္ေသာ စကားလုံးမ်ားကို ထည့္သြင္းေစာဒနာ ေရးသားထားသည္ကို မိမိမွတ္မိေနေသးသည္။ ထုိစာအုပ္ကုိ သာသနာေရးမွ စာမူခြင့္ျပဳခ်က္မရဘဲ ထုပ္ေ၀ခဲ့သည္ဟုလည္း သိရသည္။ ဤအခ်က္က ဆရာေတာ္သည္ မိမိလုတ္ရပ္ မွန္ကန္ေနပါက မည့္သူ႔ကိုမွ ဂရုမစိုက္တတ္သည္ကုိလည္း ညြန္ျပေနသည္။ ထုိ႔ျပင္ ၎ေထာက္ျပထားေသာ က်န္းဂန္မ်ား မွားယြန္းေနသည္ဟု တစ္စုံတစ္ဦးက ေထာက္ျပပါက မိမိေရးသားထားေသာ စာအုပ္မ်ားႏွင့္ အတူ မိမိကုိယ္ကုိ မီးရိႈ႕အဆုံးစီရင္မည္ဟု စာအုပ္တြင္ ၀န္ခံကတိကုိ ေရးသားထုပ္ေ၀ခဲ့ျခင္းက ဆရာေတာ္သည္ မိမိလုပ္ငန္းအေပၚ ယုံၾကည္မႈ တာ၀န္ယူမႈစိတ္ဓာတ္ အျပည့္ရွိေၾကာင္း သိရေပသည္။ ဒီလုိ ၀န္ခံကတိေပးရဲမႈမွာ သာမန္ယုံၾကည္မႈစိတ္ဓာတ္မဟုတ္ဟု မွတ္ယူရေပမည္။ ထုိ႔ျပင္ ဆရာေတာ္သည္ ေခတ္ဆုိးစနစ္ဆုိးၾကီးထဲ စစ္အာဏာရွင္ကုိ ရဲရဲဆန္႔က်င္ခဲ့ေသးသည္။ ထုိ႔ေၾကာင့္ ၂၀၀၃ ေအာင္တုိဘာတြင္ အမက-ပုဒ္မငါးခုနဲ႔ တရားစြဲခံရျပီး ေထာင္ဒဏ္ ၂၅ ႏွစ္ စစ္အစုိးရက ဆပ္ကပ္ပူေဇာ္ခံရသည္။ ထုိကိစၥႏွင့္ ပတ္သက္ျပီး စနစ္ဆုိးၾကီးေအာက္တြင္ မည္သူမွ အသံမထြက္ရဲခဲ့ၾကေပ။ မွားသည္မွန္သည္ မေျပာရဲခဲ႔ၾကေပ။ ထုိအခ်ိန္က လူ႔အခြင္းေရးဟူသည္ ျမန္မာျပည္ႏွင့္ မဆုိင္သလုိပင္။ ဒီလုိနဲ႔ အသက္ ၃၅ ႏွစ္မွာ ေမာ္စကုိၾကြခဲ့ျပီး ၄၂ အရြယ္မွာ ျပည္ေတာ္မစုိးရိမ္ကုိ ဆရာေတာ္ျပန္ေရာက္လာခဲ့သည္။ ေထာင္က်လုိ႔ ဦးက်ိဳးသြားမလားေအာင္ေမ့မိတယ္၊ ျမန္မာ့နိဳင္ငံေရးသမုိင္းမွာ ၀ီရသူရ႕ဲ အခန္းကဏၭဟာ ဘယ္ေလာက္ထိၾကီးမားတယ္ဆုိတာ သိေစရပါမယ္ လို႔ ေထာင္ထြက္ႏႈတ္ခြန္းဆက္ျပီး ယုံၾကည္ရာကို ဆက္လက္လုပ္ေဆာင္ခဲ့သည္။ ၂၀၁၂ ရခုိင္အေရးအခင္းေၾကာင့္ အမ်ိဳးသားေရးတရားေတြ ျပန္လည္ေဟာၾကားခဲ့သည္္။ ထုိအခ်ိန္ကစျပီး ဆရာေတာ္သည္ အမွီအခုိမကင္းၾကသည့္ သတင္းမီဒီယာေတြအားလုံးက အျငင္းပြားစရာ လူၾကမ္းဇာတ္ေကာင္ အျမဲတမ္းသရုပ္ေဆာင္အျဖစ္ အထူးခန္႔အပ္ျခင္းခံခဲ့ရေတာ့သည္။ ဆရာေတာ္၏ အမ်ိဳးသားေရးမ်ားသည္ အိမ္ရွင္အခြင့္အေရးမ်ားႏွင့္ ဗုဒၶဘာသာ၏ Primacy ျဖစ္မႈကို အျပည့္အ၀ျပန္လည္ရရွိဖုိ႔ ေတာင္းဆုိျခင္းပင္ျဖစ္သည္ဟု အၾကမ္းဖ်င္း သိျမင္နိဳင္သည္။ ဘာသာေရး လူမ်ိဳးေရးကို ခြဲျခားျခင္းမဟုတ္ ကြဲျပားခ်င္းကုိ ဆရာေတာ္ နားလည္ေနျခင္းသာျဖစ္သည္ဟု ယူဆမိသည္။ ဥပမာျဖင့္ ဆုိရလွ်င္ တစ္ခါေသာ္ ပုဏၰားတစ္ဦးသည္ "အရွင္ဘုရား.. အရွင္ဘုရားဟာ မ်က္ႏွာလိုက္သူ ျဖစ္တယ္။ အရွင္ဘုရား တပည့္ေတြကိုေတာ့ တရားေဟာၿပီး၊ တပည့္ေတာ္တို႔ကိုေတာ့ တရားမေဟာဘူး"- ဟု ဗုဒၶကို ေလွ်ာက္၏။ "ပုဏၰား...သင့္မွာ အိုးေကာင္း၊ အိုးပဲ့၊ အိုးကြဲ အိုးသုံးလုံး ရွိတယ္ဆိုပါစို႔။ မိုးရြာရင္ ေရရဖို႔အတြက္ ဘယ္အိုးနဲ႔ အရင္ခံယူပါသလဲ?" "တပည့္ေတာ္ အိုးေကာင္းနဲ႔ အရင္ဆုံး ေရခံတာေပါ့ဘုရား။ အိုးေကာင္းျပည့္မွ အိုးပဲ့၊ အိုးပဲ့ျပည့္မွ အိုးကြဲနဲ႔ ခံယူတာေပါ့ဘုရား။" "အိမ္း... ဟုတ္တယ္။ ငါဘုရားရဲ႕ တပည့္ရဟန္း၊ ရဟန္းမေတြဟာ အိုးေကာင္းနဲ႔ တူတယ္။ ငါဘုရားရဲ႕ လူဝတ္ေၾကာင္ ဥပါသကာ၊ ဥပါသိကာမေတြဟာ အိုးပဲ့နဲ႔တူတယ္။ သင္တို႔ဘာသာျခားေတြဟာ အိုးကြဲနဲ႔ တူတယ္" ဟု ဗုဒၶသည္ ကြဲျပားမႈကုိ မိန္႔ေတာ္မူ၏။ ဗုဒၶသည္ ပုဂၢိဳလ္သတၱဝါအားလုံးအေပၚ တန္းတူညီမွ် ေမတၱာထားေတာ္မူ၏။ သို႔ေသာ္.. အလုပ္လုပ္ေတာ္မူေသာအခါ၌ကား အက်ိဳးကိုၾကည့္ေတာ္မူ၍ မိမိအုပ္စုကို အဓိကထား ဦးစားေပး လုပ္ေဆာင္ေတာ္မူသည္။ ထို႔ေၾကာင့္ ဗုဒၶသည္ လစ္ဘရယ္မဟုတ္သလို ကြန္ဆာေဗးတစ္လည္း မဟုတ္ဟုဆုိနိဳင္သည္။ အေနာက္တိုင္းယဥ္ေက်းမႈသည္ ခရစ္ယာန္ဝါဒကို အေျခခံ၏။ အာရပ္ယဥ္ေက်းမႈသည္ အစၥလာမ္ဝါဒကို အေျခခံ၏။ အိႏၵိယယဥ္ေက်းမႈသည္ ဟိႏၵဴဝါဒကို အေျခခံ၏။ ျမန္မာ့ယဥ္ေက်းမႈသည္ ဗုဒၶဝါဒကို အေျခခံ၏။ ထုိ႔ေၾကာင့္ အလုပ္လုပ္ေသာအခါ တန္းတူထားလုပ္ေဆာင္လွ်င္ မိမိဝါဒႏွင့္ ယဥ္ေက်းမႈမ်ား ပ်က္စီးဆုံးရံႈးရမည္မွာ မုခ်အမွန္ပင္ျဖစ္သည္။ ဤသုိ႔ ဆရာေတာ္သည္ ကြဲျပားမႈကုိ နားလည္၏ဟု မိမိယူဆသည္။ ျခံဳ၍ဆုိရေသာ္ စိတ္ဆတ္မႈ စကားလုံးရင့္သီးမႈတုိ႔မွအပ ရုိးသားမႈ၊ အမ်ိဳးသားေရးအသိျဖင့္ ျပည္သူကုိ အျမဲမ်က္ႏွာမူထားမႈရွိသူဟု အၾကမ္းဖ်င္း ေကာက္ခ်က္ခ်မိ၏။ ၆။ ။ဆရာေတာ္ ဦး၀ီရသူႏွင့္ အနာဂါတ္ဗုဒၶဘာသာ ******************************** ယခင္အပုိင္းေတြမွာ ေရးသားခဲ့သလို အမ်ိဳးသားေရးစိတ္ခံစားခ်က္သည္ ဆရာေတာ္အပါအ၀င္ ျမန္မာျပည္သူတုိ႔၏စိတ္ထဲ စူးႏွစ္ေနသည့္အတြက္ ထုိဆူးကို ထုပ္ပစ္ရန္မွာ အခ်ိန္ကာလမွတစ္ပါး မည္သူမွ် တတ္နိဳင္မည္မထင္။ ထုိအခါ ႏွစ္ေပါင္း ႏွစ္ရာသုံးရာ LibDems ဘုိးေဘးမ်ားရဲ႕ ယဥ္ေက်းမႈအျမင္အရ ထုိ Nationalism မွာ မ်က္စိစူးစရာ ျဖစ္လာခဲ့ေတာ့သည္။ နိဳင္ငံေရး ေရးခ်ိန္ႏွိမ့္ပါးေသာ ျပည္တြင္းေန သတင္းသမားမ်ားသည္ ရည္ရြယ္ခ်က္ အမ်ိဳးမ်ိဳးရွိေသာ ထုိဘုိးေဘးမ်ား၏ ျမန္မာျပည္တြင္း ဘာသာရပ္ဆုိင္ရာ ရက္တုိရက္ရွည္သင္တန္းမ်ားကုိ ေျပာသမွ် အားလုံးလက္ခံ ေခါင္းညိမ့္ၾကျခင္းကလည္း ဆရာေတာ္ႏွင့္ ပြတ္တုိက္မႈ friction ကုိ တုိးပြားေစသည္။ ထုိျပင္ နိဳင္ငံရပ္ျခားသြားေရာက္ ရက္တုိရက္ရွည္သင္တန္းတက္သူမ်ားသည္လည္း ထုိဘုိးေဘးတုိ႔၏ စပြန္ဆာျဖင့္သာ သြားေရာက္နိဳင္ၾကျခင္း ထုိနိဳင္ငံေရး ေရခ်ိန္ႏွိမ့္ပါးျခင္းက ၎တုိ႔အျမင္ကုိ LibDems အသိႏုနယ္ေသးသည့္ မိမိနိဳင္ငံႏွင့္ အံ၀င္ခြင္ၾက လုပ္ေဆာင္နိဳင္မႈတြင္ အကန္႔အသတ္မ်ား ျဖစ္ေနေသးသည္။ တကယ္ဆုိလွ်င္ ဆရာေတာ္၏ လုပ္ေဆာင္ခ်က္မ်ားသည္ ေခတ္တစ္ခု၏ စနစ္ျခင္းပြတ္တုိက္မႈမွ ပဲ့ထြက္လာသည့္ အတန္အသင့္အရြယ္အစားရွိ အပိုင္းအစတစ္ခုမွ်သာ ျဖစ္သည္။ ထုိသည္ ဗုဒၶဘာသာကကုိ တုိက္ရုိက္ကိုယ္စားမျပဳေပ။ ထုိအပိုင္းအစေၾကာင့္လည္း ဘာသာေရးတြင္ အစြန္းအထင္းမျဖစ္နိဳင္ေပ။ ဗုဒၶဘာသာသည္ ၎၏ကုိယ္ပုိင္ဟန္ ကိုယ္ပုိင္အႏွစ္သာရျဖင့္ သူ၏စီးေၾကာင္းအတုိင္း ပုံမွန္ပင္စီးေမ်ာေနပါသည္။ သေဘၤာတြင္ လုိက္ပါစီးနင္းသူသည္ သမုဒၵရာေရမ်ား သေဘၤာစီးရင္း ခန္းေခ်ာက္သြားမလားဆုိျပီး စုိးရိမ္ေနစရာမလုိေပ။ သေဘၤာမပ်က္ဖုိ႔ စီးနင္းသူ၏ က်န္းမာေရးေကာင္းမြန္ဖုိ႔ကုိသာလွ်င္ စုိရိမ္စိတ္ထားရေပမည္။ အလားတူ မိမိကုိယ္ကိုသာ စီးနင္းလုိက္ပါနိဳင္ေအာင္ၾကိဳးစားဖုိ႔ လုိအပ္ေပသည္။ ဗုဒၶသာသာဟူေသာ သမုဒၵရာၾကီးကုိ စုိးရိမ္ေနစရာမလုိေပ။ ဗုဒၶဘာသာ၏ အႏွစ္သာရကုိ အက်င့္ႏွင့္သာ သိျမင္နိဳင္ျပီး အက်င့္တရားႏွင့္သာ လြတ္ေျမာက္နိဳင္ေသာေၾကာင့္ ဗုဒၶဘာသာ၏ တစ္ကမၻာလုံးဆုိင္ရာပုံရိပ္မွာ မီဒီယာေၾကာင့္လည္း က်-မသြားနိဳင္သလုိ၊ တစ္စုံတစ္ဦးတစ္ေယာက္ေၾကာင့္လည္း က်ဆင္းမသြားနိဳင္ပါ။ ဗုဒၶဘာသာ သမုိင္းေၾကာင္း ၾကာရွည္ျခင္း သမုိင္းသန္႔ရွင္းျခင္း Mindfulness ေခၚသည့္ သတိပဌာန္တရားကို ယေန႔တကမၻာလုံး က်င့္သုံးေနၾကျခင္းသည္ မီဒီယာ ေၾကာင့္မဟုတ္ပါ။ အႏွစ္သာရပိုင္း အက်င့္ပုိင္း ျမင့္မွားေန၍သာျဖစ္သည္။ သည့္အတြက္ ဗုဒၶ၏က်င့္စဥ္မ်ားသည္ ကမၻာေပၚမွ ဘယ္ေတာ့မွ ေပ်ာက္ဆုံးသြားလိမ့္မည္မဟုတ္ေတာ့ေပ။ ဓမၼပဋိပဒါ အရွင္နေႏၵာဘာသ (၆၊ ၅၊ ၂၀၁၇)

နေႏၵာအျမင္ နေႏၵာသေဘာထား ( သုိ႔) ဆရာေတာ္ ဦး၀ီရသူ (အပုိင္း-၃)

၃။ ။ဗုဒၶဘာသာ၊ အမ်ိဳးသားေရး၀ါဒ ႏွင့္ ျမန္မာနိဳင္ငံ ( Buddhism, Nationalism and State) ************************************************************************ 2014 သန္ေခါင္စာရင္းအရ ၈၇.၉ ရာခိုင္ႏႈန္းသည္ ဗုဒၶဘာသာ၊ ခရစ္ ၆.၂၊ မူစလင္ ၄.၃၊ ဟိႏၵဴ ၀.၅၊ အျခား ၀.၂ ႏွင့္ ဘာသာမဲ့ ၀.၁ ရာခိုင္ႏႈန္းစီ အသီးသီး ရွိၾကသည္။ သည့္အတြက္ ဗုဒၶဘာသာ၏ အဆုံးအမ၊ ထုံးတမ္းဓေလ့မ်ားသည္ လူမႈေရး၊ ယဥ္ေက်းမႈ ႏွင့္ နိဳင္ငံေရး နယ္ပယ္အသီးသီးတြင္ အဓိကအခန္းကဏၭမွ ပါ၀င္လွ်က္ရွိသည္။ ထုိ႔ေၾကာင့္ ဘာသာၾကီးတစ္ခုက အဓိကရပ္တည္ေနသည့္ေနရာေဒသတစ္ခုတြင္ ပဋိပကၡတစ္ခုကုိ ဘာသာေရး ပဋိပကၡအျဖစ္ သတ္မွတ္မည္ဆုိလွ်င္ သုိ႔မဟုတ္ ပဋိပကၡဆက္ႏြယ္ပတ္သက္မႈမ်ားသည္ ဘာသာေရးမူေဘာင္မ်ားေနာက္ လုိက္ပါေန မည္ဆုိလွ်င္ ျမန္မာျပည္ရွိ ပဋိပကၡမ်ားသည္ ဘာသာေရးပဋိပကၡဟု မဆုိနိဳင္ေပ။ ဥပမာဆိုရေသာ္ မႏၲေလးရွိ မိမိသတင္းသုံးေသာေက်ာင္းတုိက္တစ္ခုတြင္ ရွမ္းၾကီးဟုေခၚၾကသည့္ ရွမ္းကုိရင္မ်ားရွိသည္။ ထုိကုိရင္မ်ားသည္ ထုိင္းဘာသာစကားကုိ အခ်ိဳ႕နားလည္ဟန္ရွိသည္။ သည့္္အတြက္ ထုိင္းႏွင့္ ျမန္မာ ေဘာလုံးကန္ပါက ထုိကုိရင္တုိ႔မွတပါး အျခားတုိင္းရင္းသားမ်ားအပါ၀င္ က်န္ေသာ ကုိရင္မ်ားသည္ ျမန္မာအသင္းကုိ အားေပးၾကျပီး ထုိရွမ္းကုိရင္တုိ႔မွာမႈ ထုိင္းေဘာလုံး အသင္းကုိ အားေပးၾကစဥ္ ကုိရင္အခ်င္းခ်င္း တဖက္ႏွင့္တဖက္ ျငင္းခုံမႈျဖစ္သည္ကို ေတြ႔ရဘူးသည္။ ထုိ႔ေၾကာင့္ ပဋိပကၡတစ္ခုမွာ လူမ်ိဳးေရးႏွင့္ ဘာသာစကားမူ ေဘာင္မ်ားသည္ ဘာသာတရားထက္ ပိုမုိအေရးၾကီးေၾကာင္းေတြ႔နိဳင္သည္။ ထုိ႔ျပင္ သီရိလကၤာရွိ တမီးလ္ဘာသာစကားေျပာ ကတ္သုိလ္လစ္ ဘစ္ေရွာ့မ်ားသည္ တမီးလ္ ခြဲထြက္ေရးနယ္ေျမအတြက္ အားေပးေထာက္ခံၾကျပီး၊ ဆင္ဟာလဘာသာစကားေျပာ ကတ္သုိလ္လစ္ ဘစ္ေရွာ့မ်ားကမူ ဆင္ဟာလ လူမ်ိဳးမ်ားအျဖစ္ ရပ္တည္ေပးၾက သည္ကုိေတြ႔ရသည္။ ထုိ႔ျပင္ အေရွ႕အလယ္ပုိင္း မူစလင္နိဳင္ငံမ်ားရွိ ပဋိပကၡမ်ားတြင္ ဘာသာတူျခင္းျဖစ္ၾကသည္ကုိ ေတြ႔ရသည္။ ယခု ျဖစ္စဥ္မ်ားကို ၾကည့္ျခင္းအားျဖင့္ ပဋိပကၡတစ္ခုမွာ ဘာသာေရးသည္ အဓိကမၾကေပ။ သည့္အတြက္ေၾကာင့္ ethnic and linguistic boundaries are more important than religious identities ဟုပဲ မွတ္ယူရေပမည္။ သုိ႔ေသာ္ ျမန္မာျပည္တြင္ ဘာသာတရားသည္ အေရးၾကီးလွသည္။ အဘယ့္ေၾကာင့္ဆုိေသာ္ ဗုဒၶဘာသာယဥ္ေက်းမႈ ထုံးတမ္းဓေလ့မ်ားသည္ ျမန္မာ့အမ်ိဳးသားေရး၀ါဒတြင္ အတိမ္းအေစာင္းမခံေသာ ပါ၀င္မႈတစ္ရပ္အျဖစ္ ရပ္တည္ေနေသာေၾကာင့္ျဖစ္သည္။ ထုိ႔ျပင္ ယုံၾကည္ခ်က္မတူသည့္ အုပ္စုမ်ားၾကားပဋိပကၡမ်ား ျမင့္တက္လာေၾကာင္း ညြန္းကိန္းမ်ားက ေဖာ္ျပေရးသားေနၾကသည္ကုိလည္း သတိျပဳရေပမည္။ ၄။ ။ဘာသာေရးဆုိင္ရာ အမ်ိဳးသားေရး၀ါဒ (Religious Nationalism) ****************************************************** မ်က္ေမွာက္အမ်ိဳးသားေရးသမားမ်ားၾကား နိဳင္ငံေရး ေျပာဆုိေဆြးေႏြးမႈမ်ားသည္ ေခတ္ေပၚအမ်ိဳးသားေရး အိုင္ဒီယုိလုိဂ်ီက မ်ားစြာလြမ္းမုိးထားသည္ကို ေတြ႔ရသည္။ ဘုန္းေတာ္ၾကီးမ်ားႏွင့္ လူထုမွ ေထာက္ခံေပးထားသည့္ ယင္းအိုင္ဒီယုိလိုဂ်ီအရ ဆုံးရႈံးေနေသာ ျမန္မာဗုဒၶဘာသာ၀င္အမ်ိဳးသမီးတုိ႔၏ အခြင့္အေရးမ်ားႏွင့္ ျမန္မာ့ယဥ္ေက်းမႈ မွ်ားဦးမယိမ္းယိုင္ပဲ ေရွးယခင္ဘိုးေဘးမ်ား ပုိင္ဆုိင္ခဲ့သည့္ ျမန္မာ့ဂုဏ္ျဒပ္ကုိ Restore လုပ္ဖုိ႔ပင္ျဖစ္သည္။ Religious Nationalism Ideology ၏ အေစာဆုံးလႊမ္မိုးမႈမွာ မြန္ဗုဒၶဘာသာသမုိင္းျဖစ္ျပီး ပုဂံေခတ္ အေနာ္ရထာဘုရင္၏ ဗုဒၶဘာသာကို State Religion အျဖစ္ ပုံေဖာ္ခဲ့ျခင္းက ထုိလႊမ္းမုိးကို အားေကာင္းေစ ခဲ့သည္။ ေနာက္ဆုံး ထုိအုိင္ဒီယုိလိုဂ်ီကို ယခုခ်ိန္ထိ ဆက္လက္ရွင္သန္ဖုိ႔ ကုန္းေဘာင္မင္းဆက္က်ဆုံးျပီး ကိုလုိနီအစုိးရ၏ ျမန္မာ့ယဥ္ေက်းမႈမ်ားႏွင့္ ဗုဒၶဘာသာအေမြအႏွစ္မ်ားကို ဖ်က္ဆီးခဲ့ျခင္းက Religious Nationalism Ideology ကုိ အျမစ္တြယ္ေစခဲ့သည္။ ျခဳံ၍ဆုိရေသာ္ ျမန္မာနိဳင္ငံတြင္ ဗုဒၶဘာသာႏွင့္ နိဳင္ငံေရးၾသဇာကုိ Balance လုပ္နိဳင္ျပီး ဗုဒၶဘာသာကုိ ပါးနပ္စြာနီးနီးကပ္ကပ္ဆက္ဆံဖုိ႔ လုိအပ္မည္ျဖစ္သည္။

နေႏၵာအျမင္ နေႏၵာသေဘာထား ( သုိ႔) ဆရာေတာ္ ဦး၀ီရသူ (အပုိင္း-၂)

၂။ ။စစ္အစုိးရႏွင့္ ဗုဒၶဘာသာ (သို႔) အာဏာလုသတ္ကြင္းအတြင္းမွ ဗုဒၶဘာသာ ******************************************************** ကုိလုိနီေခတ္ပ်က္အတြင္း ဗုဒၶဘာသာအေပၚ ဖိႏွိပ္ဆက္ဆံခံရသည့္ စိတ္ဒဏ္ရာသည္ ျမန္မာလူမ်ိဳးမ်ားအေပၚ စြဲျမဲေနခဲ့သည္။ ဗုဒၶဘာသာကုိ TO “RESTORE BUDDHSIM” TO ITS “RIGHTFUL PLACE” IN SOCIETY လူမႈအသုိင္းအ၀ုိင္းမွာ ဗုဒၶဘာသာ၏အခန္းကဏၭ ေနရာမွန္ ျပန္လည္ေရာက္ရွိဖုိ႔ ဗုဒၶဘာသာ၀င္တုိ႔ ျပန္လည္ၾကိဳးပမ္းၾကသည္။ ဗုဒၶဘာသာကုိ ကုိလုိနီလက္ေအာက္မွာ အဖိႏွိပ္ခံခဲ့ရသည္ကုိ ႏွစ္ေပါင္းမ်ားစြာ ေတြ႔ျမင္ခဲ့ရေသာ က်ြႏုပ္တုိ႔၏ ဘိုးဘြားမ်ားသည္ ယေန႔ဗုဒၶဘာသာမ်ား ထင္မွတ္သိျမင္ထားသည့္ ဗုဒၶဘာသာထက္ မ်ားစြာက်ယ္ျပန္႔ေနသည္ကုိ ေတြ႔ရသည္။ ထုိသည္မွာ အျခားမဟုတ္ BC 228 တြင္ စတင္က်င့္သုံးခဲ့ျပီး ေအဒီ ၁၁ ရာစု၊ ပုဂံေနျပည္ေတာ္တြင္ က်ယ္ျပန္႔လာသည့္ ဗုဒၶဘာသာ၏ လူမႈလမ္းညြန္ခ်က္မ်ား၊ နိဳင္ငံအုပ္ခ်ဳပ္မႈတြင္ လြမ္းမိုးပတ္သက္ ေနမႈမ်ားပင္ျဖစ္သည္။ ဆုိလိုသည္မွာ “ပုဂံ ပင္းယ၊ အင္း၀ ေတာင္ငူ၊ ေနာင္မူေညာင္ရမ္း၊ ကုန္ေဘာင္နန္းတုိင္၊ တင့္လွ်မ္းေ၀စည္၊ မင္းေနျပည္” ဆုိသည့္ ေခတ္အဆက္ဆက္ က်င့္သုံးခဲ့သည့္ ဗုဒၶဘာသာ၏ ေမွးမွိန္ေနသည့္ မႈလတန္ဖိုးကုိ ျပန္လည္ေပးအပ္လိုၾကသည္။ သည့္အတြက္ ၁၉၄၇ ကိုလုိနီအစုိးရ ဆုပ္ခြာသြားျပီးေနာက္ လြတ္လပ္ခါစ နိဳင္ငံေတာ္၏ ဥပေဒျပဌာန္းခ်က္တြင္ "The State recognizes the special position of Buddhism as the faith professed by the great majority of the citizens of the Union." (ဗုဒၶဘာသာသည္ နိဳင္ငံ၏ လူမ်ိဳးအမ်ားစု ကုိးကြယ္ေသာ ဘာသာအျဖစ္ အထူးရာထူးတစ္ရပ္ကုိ နိဳင္ငံေတာ္က အသိအမွတ္ျပဳသည္) ဟု ထည့္သြင္းေရးဆြဲခဲ့သည့္။ ထုိေနာက္ ၁၉၄၈ တြင္ သာသနာေရး၀န္ႀကီးထားရွိကာ ဗုဒၶဘာသာကုိ ေစာက္ေရွာက္ခဲ့သည္။ ၁၉၅၄ တြင္ ဆဌသံဂါယနာ တင္ပြဲၾကီး က်င္းပခဲ့သည္။ သုိ႔ေသာ္ ၁၉၆၂ ခုႏွစ္ ဦးေန၀င္း စစ္အစုိးရလက္ထက္တြင္ ေနရွင္နယ္လစ္ဇင္မွ ဘားမီးေ၀းဆုိရွယ္လစ္ဇင္သုိ႔ ေျပာင္းလဲဖုိ႔ ဖိအားေပးလုပ္ေဆာင္ခဲ့သည္။ ထုိအကူးအေျပာင္းတြင္ မႈလတန္ဖိုးမ်ား ျပန္လည္ရရွိကာစ ဗုဒၶဘာသာလည္း နိဳင္ငံေရးသမားမ်ား၏ အာဏာလုသတ္ကြင္း အတြင္းသုိ႔ ျပန္လည္က်ေရာက္ခဲ့သည္။ ဗုဒၶဘာသာကို ဖိႏွိပ္ခ်ိဳးႏွိမ္ခဲ့ၾကသည္။ ၂၀ ရာစုအေစာပုိင္းကာလကတည္းက ရဟန္းပ်ိဳသမဂၢအဖြဲ႔၊ YMBA (YMCA) လုိ မ်ိဳးခ်စ္ဗုဒၶဘာသာေက်ာင္းသားမ်ားအဖြဲ႕မ်ားက တိုင္းျပည္လြတ္လပ္ေရးအတြက္ တုိက္ပြဲ၀င္ခဲ့ၾကသည္။ ထုိတြင္ ထင္ရွားေသာ ရဟန္းေတာ္မ်ားမွာ ဦးဥတၱမႏွင့္ ဦး၀ိစာရတုိ႔ျဖစ္သည္။ ဆရာေတာ္ ဦးဥတၱမသည္ ၁၉ ရာစုေႏွာင္းပုိင္းကာလကတည္းက ျပင္သစ္၊ အီဂ်စ္၊ အိႏၵိယ၊ ဂ်ပန္၊ ကိုရီးယား၊ တရုတ္နိဳင္ငံမ်ားႏွင့္ အေရွ႕ေတာင္အာရွနိဳင္ငံမ်ားကို သြားေရာက္ခဲ့ျပီး တုိက်ိဳ Academy of Buddhist Science တြင္ ပါဠိ၊ သကၠတ စာေပမ်ား ပုိ႔ခ်ေပးခဲ့သည္။ ထုိ႔ေနာက္ နိဳင္ငံေရးနယ္သုိ႔ေရာက္ရွိကာ ဗုိလ္ခ်ဳပ္ေအာင္ဆန္း ႏွင့္ ၀န္ႀကီးခ်ဳပ္ ဦးႏုတုိ႔လို မ်ိဳးခ်စ္လူငယ္မ်ားကုိလည္း ေမြးထုတ္ေပးခဲ့သူ ျဖစ္သည္။ ဆရာေတာ္ ဦး၀ိစာရမွာ ၿဗိတိသွ်အစုိးရကုိ ၁၆၆ ရက္ၾကာ အစာငတ္ခံ ဆႏၵျပရင္း ရန္ကုန္ေထာင္အတြင္းမွာ ပ်ံေတာ္မူသြားရွာသည္။ အမ်ိဳးသား နိဳင္ငံေရးနယ္ပယ္တြင္ ေခတ္ဦးႏွစ္ဦးပုိင္း ကတည္းက တုိင္ျပည္လုိအပ္သည့္အခါတုိင္း ရဟန္းေတာ္မ်ား ယခုကဲ့သုိ႔ ပါ၀င္လာခဲ့ၾကသည္မွာ ထင္ရွားသည္။ ထုိရဟန္းေတာ္မ်ား၏ အိမ္မက္သည္ ပါလီမန္တြင္ ထုိင္ခုံရရွိေရးအတြက္မဟုတ္ ျပည္သူမ်ား ဒုကၡေရာက္ေနျခင္းႏွင့္ ႏွစ္ေပါင္း ၂၀၀၀ ေက်ာ္သမုိင္းေၾကာင္းရွိသည့္ နိဳင္ငံတြင္းဗုဒၶဘာသာႏွင့္ျမန္မာ့ယဥ္ေက်းမႈ တည္တံ့ေရးကုိသာ ဦးတည္ၾကသည္ကုိ ေတြ႔ရသည္။ ထုိေၾကာင့္ ယခုလုိ တုိင္းျပည္ဟာ Socialism ႏွင့္ Liberalism နိဳင္ငံေရးသမားမ်ားအၾကား ၾကေရာက္ေနသည့္အခါတြင္လည္း ရဟန္းေတာ္မ်ားသည္ ျပည္သူ႔ဘက္မွ ရပ္တည္ခဲ့သည္ကို ေတြ႔ရသည္။ ဤအခ်က္ကုိ ၁၉၈၈ (Four Eights Uprising) ႏွင့္ ၂၀၀၇ (Saffron Revolution) တုိ႔တြင္ ထင္ရွားစြာ ေတြ႔ရသည္။ ျခဳံျပီးသိျမင္ရေသာ္ ဗုဒၶဘာသာ ဘုန္းေတာ္ၾကီးမ်ားသည္ Colonialist, Socialist, ႏွင့္ Liberalist အဆက္ဆက္တြင္ Nationalist (အမ်ိဳးသားေရးသမား) မ်ားအျဖစ္ ဆက္တုိ္က္ ရပ္တည္လာသည္မွာ ထင္ရွားသည္။ သုိ႔ေသာ္ ဆုိရွယ္လစ္ အာဏာရွင္စစ္အစုိးရကို ျပည္သူမလုိလား၍ Liberal Democrats (LibDems) ႏွင့္ လက္တြဲကာ ဒီမုိကေရစီေခါင္းစဥ္ေအာက္မွာ ျပည္သူႏွင့္အတူ ရပ္တည္ခဲ့သည္။ ယင္းအခ်က္ကို ၁၉၉၀ ေရြးေကာက္ပြဲ လက္ရွိအစုိးရ NLD ပါတီအနိဳင္ရခဲ့ေပမယ့္ Military Junta ရဲ႕ အာဏာလြဲေျပာင္းဖုိ႔ ျငင္းဆုိခဲ့မႈေၾကာင့္ LibDems မ်ားကုိ အျပည့္အ၀ေထာက္ခံ အားေပးခဲ့မႈကို ၾကည့္၍ သိနိဳင္သည္။ ၂၀၁၂ ေႏွာင္းပုိင္းခ်ိန္ထိ LibDems မ်ားကုိ ေထာက္ခံအားေပးခဲ့သည္။ ၂၀၁၃-၁၄ တြင္ LibDems မ်ား၏ အမ်ိဳးသားအက်ိဳးစီးပြားကုိ အာရုံစုိက္မႈ နည္းပါးသည့္အတြက္ ေခတ္အဆက္ဆက္ Nationalists မ်ားအျဖစ္ ရပ္တည္ခဲ့ေသာ ရဟန္းေတာ္မ်ားအဖုိ႔ လစ္ဘရယ္မ်ားႏွင့္ ခြဲခြါခဲ့ေတာ့သည္။ ၂၀၁၄ တြင္ အမ်ိဳးသားေရး တက္ၾကြလႈပ္ရွားသူ ရဟန္းေတာ္ႏွင့္ လူပုဂၢိဳလ္မ်ားစုေပါင္းကာ Patriotic Association of Myanmar ( မဘသ) ကုိ စတင္ဖြဲ႔စည္ခဲ့သည္။ ယခုခ်ိန္ထိ မဘသအဖြဲ႔သည္ အမ်ိဳးသားေရးႏွင့္ ကူညီ ကယ္ဆယ္ေရး လုပ္ငန္းစဥ္မ်ား တစုိက္မတ္မတ္ လုတ္ေဆာင္ေနသည္ကုိ ေတြ႔ရသည္။ အစုိးရဌာနမ်ား အမ်ိဳးသားေရး ထိပါးသည္ကုိပင္ မဘသသည္ သေဘာထား ေၾကညာခ်က္မ်ားထုပ္ျပန္ျခင္း လူထုေထာက္ခံပြဲမ်ား၊ ကန္႔ကြတ္ပြဲမ်ားက်င္းပကာ သတိေပးျခင္းမ်ားကို ေတြ႔ရသည္။ မဘသ ႏွင့္ ပတ္သက္လွ်င္ လက္ရွိ္အစုိးရသည္ သတိထားကုိင္တြယ္ေနသည္မွာ ထင္ရွားသည္။ သီရိလကၤာနိဳင္ငံ နိဳင္ငံေရးျဖစ္စဥ္ကုိ ၾကည့္ကာ ျမန္မာနိဳင္ငံတြင္လည္း ၂၀၃၀ ေရြးေကာက္ပြဲတြင္ အမ်ိဳးသားေရးအေျချပဳ အမတ္မ်ား (မဘသ) ပါ၀င္လာနိဳင္သည္ဟု ျမန္မာ့နိဳင္ငံေရးကြ်မ္းက်င္သူမ်ားက ခန္႔မွန္းထားၾကသည္။ (ဆက္ရန္)

နေႏၵာအျမင္ နေႏၵာသေဘာထား ( သုိ႔) ဆရာေတာ္ ဦး၀ီရသူ (အပုိင္း-၁)

နိဒါန္း ********* ဆရာေတာ္ အေၾကာင္းနဲ႔ လုပ္ေဆာင္ခ်က္မ်ားကုိေျပာလွ်င္ ေထာက္ခံသူမ်ားႏွင့္ မေထာက္ခံသူမ်ားၾကားမွာ ကုိယ့္ရဲ႕ခံစားခ်က္အတုိင္း ကြဲလြဲမႈတစ္စုံတစ္ရာ သုိ႔မဟုတ္ အျငင္းပြားမႈ ျဖစ္လာမည္မွာ အမွန္ပင္ျဖစ္သည္။ ဆရာေတာ္အေၾကာင္းကုိ ေမးျမန္တဲ႔အခါ အေပၚယံသိျမင္ထားသည့္ အခ်က္အလက္မ်ားကုိ ေပတံထားျပီး ဆုံးျဖတ္ခ်က္ခ်လို႔ မရနိဳင္ဟု မိမိ ယူဆသည္။ မိမိအေနျဖင့္ ဆရာေတာ္ လုပ္ေဆာင္ခ်က္မ်ားကို သိျမင္ၾကည့္သည့္အခါ မီဒီယာမ်ားက ေဖာ္ျပၾကသည့္ လုပ္ေဆာင္ခ်က္မ်ားအျပင္ သမုိင္းဆုိင္ရာအျမင္ႏွင့္ စိတ္ခံစားခ်က္အျမင္မ်ာကုိ ထည့္တြင္းစဥ္းစားျဖစ္သည္။ ၂၀၁၀ ၊ေနာက္ပုိင္းတြင္ အေရွ႕ေတာင္အာရွႏွင့္ ေတာင္အာရွတြင္ အျမင္မတူသည့္ အုပ္စုေတြၾကား ပတိပကၡႏွင့္ ထိပ္တုိက္ေတြ႔ဆုံမႈမ်ား မ်ားျပားလာသည္။ အဖြဲ႕အစည္းမ်ားလည္း ေပၚလာသည္။ ယင္းတုိ႔တြင္ သီဟုိဠ္ရွိ BBS(BUDDHIST STRENGHT FORCE) ႏွင့္ျမန္မာနိဳင္ငံတြင္ မဘသ (အမ်ိဳး၊ ဘာသာ၊ သာသနာ ေစာင့္ေရွာက္ေရး) အဖြဲ႕အစည္းမ်ားသည္ မီဒီယာပုံရိပ္တြင္ တဟုန္ထုိးထင္ဟတ္လာသည့္ အဖြဲ႕အစည္းမ်ားျဖစ္သည္။ ၁။ ။ျမန္မာ့သမုိင္းေၾကာင္းႏွင့္ ဗုဒၶဘာသာ ************************** ရွည္လ်ားလွသည့္ ျမန္မာနိဳင္ငံႏွင့္ ဗုဒၶဘာသာ သမုိင္းေၾကာင္းမ်ားကို ျပည့္စုံေအာင္ေဖာ္ျပဖုိ႔ထက္ အတုိခ်ဳပ္ လုိအပ္ေသာအခ်က္အလက္မ်ားကုိသာ အၾကမ္းဖ်င္း ခ်ျပလုိသည္။ ျမန္မာ့ပညာေရးႏွင့္ ရဟန္းေတာ္မ်ားရဲ႕ အတိတ္သမုိင္းကုိ ေထာက္ဆလ်င္ ျမန္မာျပည္တြင္ ဗုဒၶဘာသာ ႏွင့္ ရဟန္းေတာ္မ်ားရဲ႕ PRIMACY ၊ျဖစ္မႈကုိ လက္ခံရမည္ျဖစ္သည္။ ထုိအဓိကက်မႈ၏ အက်ိဳးဆက္တစ္ရပ္ကုိ ျမန္မာနိဳင္ငံ ၁၉ ရာစု၊ ကုိလုိနီလက္ထက္တြင္ ပုိမိုထင္ရွားစြာ ေတြ႔ျမင္နိဳင္သည္။ ဗုဒၶဘာသာ ရဟန္းေတာ္မ်ားႏွင့္ ပညာတတ္ျမန္မာမ်ားက နယ္ခ်ဲ႕မ်ားႏွင့္ ခရစ္ယာန္သာသနာျပဳမ်ားက ဗုဒၶဘာသာႏွင့္ ျမန္မာ့ယဥ္ေက်းမႈ အခန္းကဏၭကို အားေပ်ာ့ေစသည္၊ ဖ်က္ဆီးေနသည္ဟု သိျမင္လာၾကသည္။ အေတြသစ္မ်ား ေပါက္ဖြားလာခဲ့ၾကသည္။ CULTURAL MOVEMENT (ယဥ္ေက်းမႈအေျပာင္းအလဲ) မ်ား ျပင္ထန္လာခဲ့သည္။ NATIONALISTS (အမ်ိဳးသားေရးသမားမ်ား) ေပၚေပါက္လာခဲ့သည္။ ထင္ရွားသိသာဆုံးအခ်က္မွာ ထိုသိျမင္မႈမ်ားေၾကာင့္ ပညာေရးတြင္ အဂၤလိပ္ေက်ာင္းမ်ား ေပၚလာခ်ိန္ ေနရွယ္နယ္စာသင္ေက်ာင္းမ်ား ေပၚလာခဲ့ျခင္းပင္ျဖစ္သည္။ ထုိအခ်ိန္ကတည္းက အမ်ိဳးဘာသာ သာသနာ ေစာက္ေရွာက္ေရး ႏိုးေဆာ္မႈမ်ား၊ အုပ္စုမ်ား စတင္ေပၚလာခဲ့သည္။ ႏွစ္ေပါင္းမ်ားစြာ ကုိလုိနီလက္ေအာက္ က်ေရာက္ခဲ့သည့္အတြက္ ေနရွင္နယ္လစ္ စိတ္ဓာတ္မ်ားမွာ အျမစ္တြယ္လာသည္။ လြတ္လပ္ေရးရျပီးေနာက္ပုိင္းထိ အမ်ိဳးသားေရး စိတ္ဓာတ္မ်ားရွင္သန္ဖုိ႔ ေဆာ္ၾသမႈမ်ား မ်ားစြာရွိခဲ့သည္။ ထုိတြင္ ေတာင္ျမိဳ႕ မဟာဂႏၶာရုံဆရာေတာ္ႀကီးေရးသားသည့္ အနာဂါတ္သာသနာေရး အမည္ရွိ စာအုပ္သည္ ထင္ရွားေက်ာ္ၾကားသည္။ ဗုဒၶဘာသာ ဘုန္းေတာ္ၾကီးေရးသားသည့္ အမ်ိဳးသားေရး စာအုပ္တစ္အုပ္လည္း ျဖစ္သည္။ ေနာက္ပုိင္းတြင္ လူပုဂၢိဳလ္မ်ားလည္း ေရးသားၾကသည္။ ေရြဒုန္းဘီေအာင္၏ ကုိယ္ေတာ့္ ကရုဏာ၊ ေရႊခ်ိန္ခြင္၊ အမ်ိဳးေပ်ာက္မွာ စုိးေၾကာက္စရာ စသည့္ စာအုပ္မ်ားေပၚလာခဲ့ေတာ့သည္။ ဇာတ္ေကာင္ကြဲေပမယ့္ အေျခခံေက်ာရုိး စိတ္ခံစားခ်က္မ်ားသည္ အတူတူပင္ျဖစ္သည္။ ၁၉၅၄ ခုႏွစ္တြင္ ၀န္ၾကီးခ်ဳပ္ ဦးႏု ဆသံဂါယနာ တင္ျခင္းသည္ နိဳင္ငံေရးအျမတ္ထုတ္မႈဟု လူေျပာသူေျပာ ရွိေပမယ့္ နယ္ခ်ဲ႕ႏွင့္ ခရစ္ယာန္သာသနာျပဳမ်ား သင္ၾကားေပးခဲ့သည့္ ေနရွင္နယ္လစ္ အေတြးအျမင္မ်ားေၾကာင့္ဟု အေၾကာင္းရင္းတစ္ခုအျဖစ္ ယူဆနိဳင္သည္။

အလင္းတန္း: The First Day at the SOAS College

အလင္းတန္း: The First Day at the SOAS College

အလင္းတန္း: A Castle On Our Own Attempt

အလင္းတန္း: A Castle On Our Own Attempt