Hello Welcome to my website This is my first project
သီတဂူ အလွဴေတာ္
12 years ago
Thursday, May 27, 2010
မဟာသမယေန႔ထူးေန႔ျမတ္
ကၽြန္ေတာ္တို႔ၿမန္မာလူမိ်ဳးေတြ
ေဟာ..အခုနယုန္ၾကၿပန္ေတာ့..မဟာ
ႏွင့္တခ်ိဳ႕ပြဲေတာ္ေတြက..ၿမန္မာ
အခုက်င္းပတဲ့ပြဲကေတာ့ဘာသာေရးပြဲ
မဟာဆိုတာက၊ၾကီးၿမတ္ၿခင္း၊ၾကီးက်
ေတာ့၊အခါကာလ၊အခ်ိန္တဲ့၊ ဒီေတာ့ကား..မဟာသမယ၊ၾကီးက်ယ္ ထူးၿမတ္တဲ့
အခ်ိန္ကာလေပါ့ဗ်ာ၊ဒီနယုန္လၿပည့္
နယုန္လၿပည့္ေန႔ရဲ့ၾကီးက်ယ္ထူးၿ
မဟာသမယေန႔ၿဖစ္ေပၚလာပုံေတြက၊ဒီလိ
ၿမတ္ဘုရားရွင္လက္ထက္က..ကပိလ၀တ္ၿ
ေတြၿပႆနာၿဖစ္ၾကသတဲ့၊ ၿဖစ္စကေတာ့ႏွစ္ၿပည္ေထာင္လယ္သ မားေတြပါ၊
သိၾကတဲ့အတိုင္းပဲေလ၊ လယ္သမားေတြၿဖစ္တဲ့ၿပႆနာဆိုမွေတာ
ႏွင့္စပ္တဲ့ၿပႆနာေပါ့ဗ်ာ၊လယ္ယာေ
ကိုးဗ်၊ဒီေတာ့လဲၿဖစ္ၿပီေပါ့ၿပႆ
သကိုး၊ ေရကလည္း၊ေရာဟိနီၿမစ္ကေနမွရၿပန္၊ ဒီေရာဟိနီၿမစ္ ဆိုတာကလဲ၊ႏွစ္
ၿပည္ေထာင္အလယ္ဗဟိုကေနစီးၿပန္ဆို
ၿဖစ္ကုန္ၾကတာေပါ့၊ႏွစ္စဥ္ႏွစ္တိ
နိုင္ေတာ့ဘူးေလ၊မိုးကေခါင္တာကို
ေလာက္ေလာက္မရနိုင္ေတာ့ဘူးကိုး၊
..အဲ..လယ္သမားေတြၿဖစ္တဲ့ၿပႆနာက၊
ေထာင္မင္းညီမင္းသားေတြဆီေရာက္ပါ
ေလ၊ၾကီးသထက္ၾကီးၿပီးႏွစ္ၿပည္ေထာ
တဖက္ႏွင့္တဖက္အေလ်ွာ့မေပးၾကပဲ၊ေ
ပါေလေရာ၊
ဒီႏွစ္ၿပည္ေထာင္ဆိုတာကလဲ၊သူစိမ္
1။ ။၀က္၀ံႏွင့္ရုကၡစိုး၊ရန္ၿငိဳးထာ
2။ ။အၾကာက္ၾကီးၿပီး၊စဥ္းစားဆင္ၿခင္
ေၾကာင့္၊ ဥသွ်စ္သီးေၾကြတာကို၊ကမၻာၿပိဳတယ္
ေတြဒုကၡေတြ႔ၾကရပုံ၊
3။ ။တဖက္သားကိုအားနည္းတယ္ထင္ၿပီး
ကူသည့္ကိစၥမဟုတ္၍အထင္မေသးသင့္ေၾ
ၾကီးကိုႏွံစုတ္ငွက္ မအနိဳင္ယူနိုင္ခဲ့သည့္သာဓကရွိပု
4။ ။ငွက္မ်ားရဲ့အခ်င္းခ်င္းမညီညြတ္
မ်ားအမိခံ ၾကရပုံ၊
5။ ။သစ္ပင္မ်ားတစုတေ၀းတည္းတည္ရွိေ
မလဲ၊ ၾကံ့ၾကံ့ခံနိုင္ပုံ၊
6။ ။မိမိစိတ္၊မိမိကိုယ္ကိုထိန္းသိ
ရပ္ၿပ ၿပီးတရားေရေအး၊ တိုက္ေၾကြးကာ၊ေစ့စပ္ေရးတရားေဟာၾ
တယ္၊ဒီေတာ့မွႏွစ္ၿပည္ေထာင္သားေ
ေရးရခဲ့ၾကပါတယ္၊အဲ..ဒါတင္ကပါရို
(၅၀၀)ငါးရာ၊သာသနေဘာင္၀င္ၿပီးတရာ
ေတာင္ၿဖစ္ကေရာပဲဗ်၊ စၾကၤာ၀ဠာကနတ္ၿဗဟၼာေတြနဲ႔သတၱ၀ါေ
ၿပည့္ေန႔ေပါ့ဗ်ာ၊ ဒါေၾကာင့္ထူးၿခားတဲ့ေန႔၊ထူးၿမတ္
ေန႔၊ မဟာသမယေန႔လို႔ဆိုသေပါ့ဗ်ာ၊
အဲ….ဒီလိုထူးၿခားတဲ့ကိစၥေတြႏွင္
ေပးမယ့္ဘိကၡဳနီသာသနာေပၚလာဖို႔
Friday, May 21, 2010
Wednesday, May 19, 2010
Dependent Arising Of Life
Happy the man, whose wish and care
A few paternal ours bound,
Content to breathe his native air
In His own Dependent Origination is Ground.
Whose herds with milk, whose fields with breath,
Whose flocks supply him with attire;
Whose trees in summer yield him shade,
In winter fire of Dependent Arising.
Blest, who can unconcern' dly find
Hours, days, and years slides soft away
In health of body, peace of mind
Dependent quite by day,
Sound sleep by night; study and ease
Together mix'd; sweet recreation,
And innocence, which most does please
With meditation of Dependent Origination
Thus let me live, unseen, unknown;
Thus unlamented let me die;
Steal from the world, and not a stone
Tell where I lay Dependent Origination.
By Ven.Punnavamsa(Sitagu)Colombo City, Sri Lanka
Dependent Origination of Nibbana
'Dependent Origination''
Where is the true Man's Nibbana?
Is it where he by chance is born?
Dot not the yearning spirit scorn
In such scants borders to be spanned?
O, yes! His Nibbana must be
As the Dependent Origination wide and free!
Is it alone where freedom is,
Where being is being and Man is Man?
Dot he not claim a border span
For the Non-Soul's love of home than this?
O,yes! His Nibbana must be
As the Dependent Origination wide and free!
Where' er a human heart dot wears
Job's myrtle-wreath or sorrow's pyres,
Where' er a human spirit strives
In a life more true and fair,
There is the true man's birthplace grand,
His is a world-wide Nibbana!
Where' er a single slave dot pine.
Where' er one man may help another,
Think Do for such a birthright, brother,
That spot of earth is thin and mine!
There is the true man's birthplace grand,
His is a world-wide Nibbana!
By Ven.Punnavamsa(Sitagu)
Colombo,Sri Lanka
Where is the true Man's Nibbana?
Is it where he by chance is born?
Dot not the yearning spirit scorn
In such scants borders to be spanned?
O, yes! His Nibbana must be
As the Dependent Origination wide and free!
Is it alone where freedom is,
Where being is being and Man is Man?
Dot he not claim a border span
For the Non-Soul's love of home than this?
O,yes! His Nibbana must be
As the Dependent Origination wide and free!
Where' er a human heart dot wears
Job's myrtle-wreath or sorrow's pyres,
Where' er a human spirit strives
In a life more true and fair,
There is the true man's birthplace grand,
His is a world-wide Nibbana!
Where' er a single slave dot pine.
Where' er one man may help another,
Think Do for such a birthright, brother,
That spot of earth is thin and mine!
There is the true man's birthplace grand,
His is a world-wide Nibbana!
By Ven.Punnavamsa(Sitagu)
Colombo,Sri Lanka
Monday, May 17, 2010
Buddhist Psychotherapy
Buddhist psychotherapy here means analytical and ethical system of mind and matter. Firstly, there are twenty-six types of characteristic and Buddhist concept of Individual. Of them, Buddhist concept of Individual is related to matters with reference to the analysis of Aggregates, Bases, Elements, Faculties, and the four great Elements. They are limitless of personality because they have been based on internal and external effects.
Both of these conditions influence personal behaviors with regard to the teaching of Dependent Origination, analysis of Citta, Manovinnana, the process of mental behaviors, spiritual and purpose of the statement. When we recollect these psycho-physical problems, they become as they truly are. Therefore they are shorted discussion about these points of psychological problem. In this reason of Buddhism, psychological process means physical body and psychiatry from the source of mental disorders, abnormal behaviors, lack of organization, (Sabbe Puthujjana Ummattaka) and so forth.
In Buddhist Psychotherapy, actually there are no formal teachings what we called psychotherapy. But there are two aspects of function which are Nama and Rupa. We can compare Nama and Rupa with the blind person and crippled person as to mental and physical aspects. In this case, crippled person cannot walk every area but he can see one thing which is beautiful or ugly. On the other hand, the blind person cannot see but he can walk. Consequently, they are not the same but interrelated with blind person and crippled person. In the same way, mental and physical are connected with each other. Therefore, there are no separated from mental and physical aspects of Buddhist psychotherapy and than they have to produce psychological problem too.
For example, there are four types of matter: Kamma (action), Citta (consciousness), Utu (temporariness), Ahara (edible food) in the Abhidhamma. These are the causes for the sake of passing from one state or form into another because all of these can change the physical aspect of human personality as well as Kamma (action or behaviors which are past, present or future action come to body and consciousness). Citta mean consciousness and thought process influence the physical body in which it can be changed due to the process of thought and also Utu (temporariness, season or environment) in according with the environment, everything is changed by the condition for the reason that these affect the behavior and development the physical conditions as they really are.
According to Ahara (edible food), the physical body is changing from another physical body. In this statement, therefore, they are called Buddhist Psychological and physical problem for the change of the body. And there is physical treatment and how to treat physical problem and mental problem. After all, these kinds of physical and mental are associated with one after another. There are going together with mental and physical aspects.
In the other condition, Pannaparada mean intelligent crying. There are three types of factors: Memory, nature, and heart base. For example, you have memory and also you are remembered everything but you make good memory as to now and do you make your memory as a good sense. When you have to ignore something, you are unpleasant person but someone is appreciated you. Someone cannot say good memory to you but you base on your memory. When you make bad memory and forgot something in the past, you have to try to make good sense in the present or the future. You are consideration of goodness and wholesome deed etc. And you have to against the nature with regarding to science. In the case of science, when you have one problem, you will have full of problems. In addition to that you are belonging to against the nature but you should not against the nature as a whole. You must trust the nature and heart base as well. Therefore there are related to mental and physical aspect, and there are also called Pannaparada (intelligent crying of psychoanalysis as well and so on).
On the one source of condition in Buddhism, there are five kinds of aggregates. They are matter aggregate, feeling aggregate, perception aggregate, mental formation aggregate and consciousness aggregate. In general, all of these four functions are mental but one is matter aggregate. Finally, these are associated with the individual object of mental and physical aspects. Here all mental aspects are analysis of mentality onto many parts and physical aspects are analysis of physically onto many parts too. Thus, there are called psychoanalysis of Buddhist psychotherapy.
For instance, twelve bases, they are eye, ear, nose, tongue, body, form, sound, smell, test, touch, mind and nature object. In this respective object, when a person who sees the object of form connected with eye consciousness, there are the effects of mental and physical system of psychoanalysis. In this case, not only one matter is analysis into twelve objects but here also one consciousness is analysis into four mental factors. These are difference kinds of the emphasizing and noticeable. The commentary said that those who are given the mentality aspects with the analysis of mentality into many parts and those who are given physical aspects with the analysis physical aspects into many parts.
Secondly, there were many philosophers, hermits, Brahmanas and Samana during the time of Buddha in India. Thus, they were difference views and psychoanalysis their presented problems. In these matters, some person had to take the meditation of perception aggregate as the thought; some people were taking the meditation of feeling aggregate as the thought process; and some human being had taken the meditation of mental formation aggregate as a series of thought and consciousness aggregate as the process of thought. For that reason of analysis, they are impermanent nature of these matters expounded by the Buddha. According to Brahmajala Sutra, the lord Buddha taught that their believing were wrong views. In moving towards the formal method for psychoanalysis of views, there are sixty-two types of views but thirty-six kinds of views are related to perception. In this conception, they are…….
(1) Kevalasattatavara,
(2) Ekaccasattatavara,
(3) Antanantikavara,
(4) Amaravikhepavara,
(5) Adhiccasamuppannavara,
(6) Sannivara,
(7) Asannivara,
(8) Nevasanna Nasannavara,
(9) Uccedavara, and
(10) Dittha Dhamma Nibbanavara etc…….
In addition to that there are difference kinds of views. Out of their sixty two kinds of views, thirty-six kinds of views are related to conception. According to Perception, there are sixteen kinds of views related to Sanni (conception), eight kinds of views related to Asanni (absence of perception) and eight kinds of views related to Nevasann Nasanna (neither perception nor non-perception). Therefore there are thirty-six kinds of perception, and there are also called conception. When someone takes the meditational practicing on the position of highest Brahma or something, someone is going to develop those perceptions. In conclusion, some person is refreshed on his meditation for many years. After all, he thought that this is final goal and this is ultimate reality. Actually, someone is wrong perception. Therefore, those kinds of perception are impermanent, suffering, non-soul expounded by the lord Buddha. In this way, these mental and physical aspects are taken into consideration because these are personal possessions. They are also cause and effect which are personal perception and so on and so forth.
Finally, In the case of Buddhism, the lord Buddha taught that there are differences purposes of mind and matter, eighteen Elements, the four great Elements, and aggregates. All of the condition, when you have to arise these and those kinds of mental problem and physical problem in according with psychotherapy, you should be able to examine the nature of impermanent, suffering and non-self. When you have mental problem and physical problem, you would be treated your these things. In this way, they are unity and organizations with the psychotherapy and psychoanalysis as well. However, when you have these and those problems, you should be treated and dispelled all of problems at the treating of meditation. When you treat problems, you would be able to have in the best of intelligent person. There are enough for you because there are called the classification of Buddhist Psychotherapy.
Words (1,362)
May I know who is given to suggestions and I ‘m necessary to your suggestion if you research and find out any week point on the matter of topic when I had to recorded. Congratulation for your kindly apologized to commend me with in the best will.
May you be happy, enjoy, healthy, wealthy and getting present experience, luxury things and beautiful knowledge to reach your pinnacle goal.
Thursday, May 27, 2010
မဟာသမယေန႔ထူးေန႔ျမတ္
ကၽြန္ေတာ္တို႔ၿမန္မာလူမိ်ဳးေတြ
ေဟာ..အခုနယုန္ၾကၿပန္ေတာ့..မဟာ
ႏွင့္တခ်ိဳ႕ပြဲေတာ္ေတြက..ၿမန္မာ
အခုက်င္းပတဲ့ပြဲကေတာ့ဘာသာေရးပြဲ
မဟာဆိုတာက၊ၾကီးၿမတ္ၿခင္း၊ၾကီးက်
ေတာ့၊အခါကာလ၊အခ်ိန္တဲ့၊ ဒီေတာ့ကား..မဟာသမယ၊ၾကီးက်ယ္ ထူးၿမတ္တဲ့
အခ်ိန္ကာလေပါ့ဗ်ာ၊ဒီနယုန္လၿပည့္
နယုန္လၿပည့္ေန႔ရဲ့ၾကီးက်ယ္ထူးၿ
မဟာသမယေန႔ၿဖစ္ေပၚလာပုံေတြက၊ဒီလိ
ၿမတ္ဘုရားရွင္လက္ထက္က..ကပိလ၀တ္ၿ
ေတြၿပႆနာၿဖစ္ၾကသတဲ့၊ ၿဖစ္စကေတာ့ႏွစ္ၿပည္ေထာင္လယ္သ မားေတြပါ၊
သိၾကတဲ့အတိုင္းပဲေလ၊ လယ္သမားေတြၿဖစ္တဲ့ၿပႆနာဆိုမွေတာ
ႏွင့္စပ္တဲ့ၿပႆနာေပါ့ဗ်ာ၊လယ္ယာေ
ကိုးဗ်၊ဒီေတာ့လဲၿဖစ္ၿပီေပါ့ၿပႆ
သကိုး၊ ေရကလည္း၊ေရာဟိနီၿမစ္ကေနမွရၿပန္၊ ဒီေရာဟိနီၿမစ္ ဆိုတာကလဲ၊ႏွစ္
ၿပည္ေထာင္အလယ္ဗဟိုကေနစီးၿပန္ဆို
ၿဖစ္ကုန္ၾကတာေပါ့၊ႏွစ္စဥ္ႏွစ္တိ
နိုင္ေတာ့ဘူးေလ၊မိုးကေခါင္တာကို
ေလာက္ေလာက္မရနိုင္ေတာ့ဘူးကိုး၊
..အဲ..လယ္သမားေတြၿဖစ္တဲ့ၿပႆနာက၊
ေထာင္မင္းညီမင္းသားေတြဆီေရာက္ပါ
ေလ၊ၾကီးသထက္ၾကီးၿပီးႏွစ္ၿပည္ေထာ
တဖက္ႏွင့္တဖက္အေလ်ွာ့မေပးၾကပဲ၊ေ
ပါေလေရာ၊
ဒီႏွစ္ၿပည္ေထာင္ဆိုတာကလဲ၊သူစိမ္
1။ ။၀က္၀ံႏွင့္ရုကၡစိုး၊ရန္ၿငိဳးထာ
2။ ။အၾကာက္ၾကီးၿပီး၊စဥ္းစားဆင္ၿခင္
ေၾကာင့္၊ ဥသွ်စ္သီးေၾကြတာကို၊ကမၻာၿပိဳတယ္
ေတြဒုကၡေတြ႔ၾကရပုံ၊
3။ ။တဖက္သားကိုအားနည္းတယ္ထင္ၿပီး
ကူသည့္ကိစၥမဟုတ္၍အထင္မေသးသင့္ေၾ
ၾကီးကိုႏွံစုတ္ငွက္ မအနိဳင္ယူနိုင္ခဲ့သည့္သာဓကရွိပု
4။ ။ငွက္မ်ားရဲ့အခ်င္းခ်င္းမညီညြတ္
မ်ားအမိခံ ၾကရပုံ၊
5။ ။သစ္ပင္မ်ားတစုတေ၀းတည္းတည္ရွိေ
မလဲ၊ ၾကံ့ၾကံ့ခံနိုင္ပုံ၊
6။ ။မိမိစိတ္၊မိမိကိုယ္ကိုထိန္းသိ
ရပ္ၿပ ၿပီးတရားေရေအး၊ တိုက္ေၾကြးကာ၊ေစ့စပ္ေရးတရားေဟာၾ
တယ္၊ဒီေတာ့မွႏွစ္ၿပည္ေထာင္သားေ
ေရးရခဲ့ၾကပါတယ္၊အဲ..ဒါတင္ကပါရို
(၅၀၀)ငါးရာ၊သာသနေဘာင္၀င္ၿပီးတရာ
ေတာင္ၿဖစ္ကေရာပဲဗ်၊ စၾကၤာ၀ဠာကနတ္ၿဗဟၼာေတြနဲ႔သတၱ၀ါေ
ၿပည့္ေန႔ေပါ့ဗ်ာ၊ ဒါေၾကာင့္ထူးၿခားတဲ့ေန႔၊ထူးၿမတ္
ေန႔၊ မဟာသမယေန႔လို႔ဆိုသေပါ့ဗ်ာ၊
အဲ….ဒီလိုထူးၿခားတဲ့ကိစၥေတြႏွင္
ေပးမယ့္ဘိကၡဳနီသာသနာေပၚလာဖို႔
Friday, May 21, 2010
Wednesday, May 19, 2010
Dependent Arising Of Life
Happy the man, whose wish and care
A few paternal ours bound,
Content to breathe his native air
In His own Dependent Origination is Ground.
Whose herds with milk, whose fields with breath,
Whose flocks supply him with attire;
Whose trees in summer yield him shade,
In winter fire of Dependent Arising.
Blest, who can unconcern' dly find
Hours, days, and years slides soft away
In health of body, peace of mind
Dependent quite by day,
Sound sleep by night; study and ease
Together mix'd; sweet recreation,
And innocence, which most does please
With meditation of Dependent Origination
Thus let me live, unseen, unknown;
Thus unlamented let me die;
Steal from the world, and not a stone
Tell where I lay Dependent Origination.
By Ven.Punnavamsa(Sitagu)Colombo City, Sri Lanka
Dependent Origination of Nibbana
'Dependent Origination''
Where is the true Man's Nibbana?
Is it where he by chance is born?
Dot not the yearning spirit scorn
In such scants borders to be spanned?
O, yes! His Nibbana must be
As the Dependent Origination wide and free!
Is it alone where freedom is,
Where being is being and Man is Man?
Dot he not claim a border span
For the Non-Soul's love of home than this?
O,yes! His Nibbana must be
As the Dependent Origination wide and free!
Where' er a human heart dot wears
Job's myrtle-wreath or sorrow's pyres,
Where' er a human spirit strives
In a life more true and fair,
There is the true man's birthplace grand,
His is a world-wide Nibbana!
Where' er a single slave dot pine.
Where' er one man may help another,
Think Do for such a birthright, brother,
That spot of earth is thin and mine!
There is the true man's birthplace grand,
His is a world-wide Nibbana!
By Ven.Punnavamsa(Sitagu)
Colombo,Sri Lanka
Where is the true Man's Nibbana?
Is it where he by chance is born?
Dot not the yearning spirit scorn
In such scants borders to be spanned?
O, yes! His Nibbana must be
As the Dependent Origination wide and free!
Is it alone where freedom is,
Where being is being and Man is Man?
Dot he not claim a border span
For the Non-Soul's love of home than this?
O,yes! His Nibbana must be
As the Dependent Origination wide and free!
Where' er a human heart dot wears
Job's myrtle-wreath or sorrow's pyres,
Where' er a human spirit strives
In a life more true and fair,
There is the true man's birthplace grand,
His is a world-wide Nibbana!
Where' er a single slave dot pine.
Where' er one man may help another,
Think Do for such a birthright, brother,
That spot of earth is thin and mine!
There is the true man's birthplace grand,
His is a world-wide Nibbana!
By Ven.Punnavamsa(Sitagu)
Colombo,Sri Lanka
Monday, May 17, 2010
Buddhist Psychotherapy
Buddhist psychotherapy here means analytical and ethical system of mind and matter. Firstly, there are twenty-six types of characteristic and Buddhist concept of Individual. Of them, Buddhist concept of Individual is related to matters with reference to the analysis of Aggregates, Bases, Elements, Faculties, and the four great Elements. They are limitless of personality because they have been based on internal and external effects.
Both of these conditions influence personal behaviors with regard to the teaching of Dependent Origination, analysis of Citta, Manovinnana, the process of mental behaviors, spiritual and purpose of the statement. When we recollect these psycho-physical problems, they become as they truly are. Therefore they are shorted discussion about these points of psychological problem. In this reason of Buddhism, psychological process means physical body and psychiatry from the source of mental disorders, abnormal behaviors, lack of organization, (Sabbe Puthujjana Ummattaka) and so forth.
In Buddhist Psychotherapy, actually there are no formal teachings what we called psychotherapy. But there are two aspects of function which are Nama and Rupa. We can compare Nama and Rupa with the blind person and crippled person as to mental and physical aspects. In this case, crippled person cannot walk every area but he can see one thing which is beautiful or ugly. On the other hand, the blind person cannot see but he can walk. Consequently, they are not the same but interrelated with blind person and crippled person. In the same way, mental and physical are connected with each other. Therefore, there are no separated from mental and physical aspects of Buddhist psychotherapy and than they have to produce psychological problem too.
For example, there are four types of matter: Kamma (action), Citta (consciousness), Utu (temporariness), Ahara (edible food) in the Abhidhamma. These are the causes for the sake of passing from one state or form into another because all of these can change the physical aspect of human personality as well as Kamma (action or behaviors which are past, present or future action come to body and consciousness). Citta mean consciousness and thought process influence the physical body in which it can be changed due to the process of thought and also Utu (temporariness, season or environment) in according with the environment, everything is changed by the condition for the reason that these affect the behavior and development the physical conditions as they really are.
According to Ahara (edible food), the physical body is changing from another physical body. In this statement, therefore, they are called Buddhist Psychological and physical problem for the change of the body. And there is physical treatment and how to treat physical problem and mental problem. After all, these kinds of physical and mental are associated with one after another. There are going together with mental and physical aspects.
In the other condition, Pannaparada mean intelligent crying. There are three types of factors: Memory, nature, and heart base. For example, you have memory and also you are remembered everything but you make good memory as to now and do you make your memory as a good sense. When you have to ignore something, you are unpleasant person but someone is appreciated you. Someone cannot say good memory to you but you base on your memory. When you make bad memory and forgot something in the past, you have to try to make good sense in the present or the future. You are consideration of goodness and wholesome deed etc. And you have to against the nature with regarding to science. In the case of science, when you have one problem, you will have full of problems. In addition to that you are belonging to against the nature but you should not against the nature as a whole. You must trust the nature and heart base as well. Therefore there are related to mental and physical aspect, and there are also called Pannaparada (intelligent crying of psychoanalysis as well and so on).
On the one source of condition in Buddhism, there are five kinds of aggregates. They are matter aggregate, feeling aggregate, perception aggregate, mental formation aggregate and consciousness aggregate. In general, all of these four functions are mental but one is matter aggregate. Finally, these are associated with the individual object of mental and physical aspects. Here all mental aspects are analysis of mentality onto many parts and physical aspects are analysis of physically onto many parts too. Thus, there are called psychoanalysis of Buddhist psychotherapy.
For instance, twelve bases, they are eye, ear, nose, tongue, body, form, sound, smell, test, touch, mind and nature object. In this respective object, when a person who sees the object of form connected with eye consciousness, there are the effects of mental and physical system of psychoanalysis. In this case, not only one matter is analysis into twelve objects but here also one consciousness is analysis into four mental factors. These are difference kinds of the emphasizing and noticeable. The commentary said that those who are given the mentality aspects with the analysis of mentality into many parts and those who are given physical aspects with the analysis physical aspects into many parts.
Secondly, there were many philosophers, hermits, Brahmanas and Samana during the time of Buddha in India. Thus, they were difference views and psychoanalysis their presented problems. In these matters, some person had to take the meditation of perception aggregate as the thought; some people were taking the meditation of feeling aggregate as the thought process; and some human being had taken the meditation of mental formation aggregate as a series of thought and consciousness aggregate as the process of thought. For that reason of analysis, they are impermanent nature of these matters expounded by the Buddha. According to Brahmajala Sutra, the lord Buddha taught that their believing were wrong views. In moving towards the formal method for psychoanalysis of views, there are sixty-two types of views but thirty-six kinds of views are related to perception. In this conception, they are…….
(1) Kevalasattatavara,
(2) Ekaccasattatavara,
(3) Antanantikavara,
(4) Amaravikhepavara,
(5) Adhiccasamuppannavara,
(6) Sannivara,
(7) Asannivara,
(8) Nevasanna Nasannavara,
(9) Uccedavara, and
(10) Dittha Dhamma Nibbanavara etc…….
In addition to that there are difference kinds of views. Out of their sixty two kinds of views, thirty-six kinds of views are related to conception. According to Perception, there are sixteen kinds of views related to Sanni (conception), eight kinds of views related to Asanni (absence of perception) and eight kinds of views related to Nevasann Nasanna (neither perception nor non-perception). Therefore there are thirty-six kinds of perception, and there are also called conception. When someone takes the meditational practicing on the position of highest Brahma or something, someone is going to develop those perceptions. In conclusion, some person is refreshed on his meditation for many years. After all, he thought that this is final goal and this is ultimate reality. Actually, someone is wrong perception. Therefore, those kinds of perception are impermanent, suffering, non-soul expounded by the lord Buddha. In this way, these mental and physical aspects are taken into consideration because these are personal possessions. They are also cause and effect which are personal perception and so on and so forth.
Finally, In the case of Buddhism, the lord Buddha taught that there are differences purposes of mind and matter, eighteen Elements, the four great Elements, and aggregates. All of the condition, when you have to arise these and those kinds of mental problem and physical problem in according with psychotherapy, you should be able to examine the nature of impermanent, suffering and non-self. When you have mental problem and physical problem, you would be treated your these things. In this way, they are unity and organizations with the psychotherapy and psychoanalysis as well. However, when you have these and those problems, you should be treated and dispelled all of problems at the treating of meditation. When you treat problems, you would be able to have in the best of intelligent person. There are enough for you because there are called the classification of Buddhist Psychotherapy.
Words (1,362)
May I know who is given to suggestions and I ‘m necessary to your suggestion if you research and find out any week point on the matter of topic when I had to recorded. Congratulation for your kindly apologized to commend me with in the best will.
May you be happy, enjoy, healthy, wealthy and getting present experience, luxury things and beautiful knowledge to reach your pinnacle goal.
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We are discussion about Dhamma when we meet with us.
We are going to discuss about the nature Dhamma as a being and the element of nature for the purification of the truth and Nibbana. We find out final goal and pinnacle way of reaching Nibbana.
