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Fighting between ethnic Kokang rebels and government forces in northeastern Myanmar's Shan state has left 47 troops dead and 73 wounded in the past three days, the Myanmar army said in a statement on Thursday.

The latest casualty numbers were revealed as Myanmar's President Thein Sein met with leaders of armed ethnic groups in the capital Naypyidaw to sign a preliminary peace agreement with four rebel armies amid the country's Feb. 12 Union Day celebrations.
The army said it had imposed martial law in Laukkai, the capital of the Kokang region in the northern part of Shan state near Myanmar's river border with China.? Fighting erupted Monday between government forces and rebel troops, known as the Myanmar National Democratic Alliance Army (MNDAA).

The army statement said the casualties included five officers and 42 of "other ranks" killed, and 11 officers and 62 other troops wounded, including a lieutenant colonel. No casualty figures were given for the MNDAA or civilians.

The army said it had engaged in 13 clashes with "renegades" since Feb. 9, and called up heavy artillery and air support from helicopter gunships in five of the battles.

More than 100 refugees had fled villages in the combat zone and taken shelter at Mansu monastery in Lashio, the monastery's abbot told RFA's Burmese Service. The Irrawaddy online newspaper reported on Wednesday that thousands of residents of Kokang had fled into neighboring China's Yunnan province to escape fighting.
Local Myanmar media reports earlier this week said the MNDAA and allied rebel groups were fighting to retake the Kokang self-administered zone, which the MNDAA had controlled until 2009.
The MNDAA was formerly part of a China-backed guerrilla force called the Communist Party of Burma (CPB), and became the first of about a dozen factions to sign a bilateral cease-fire agreement with the government after the group broke apart in 1989.

However, the agreement faltered in 2009 when armed groups came under pressure to transform into a paramilitary Border Guard Force under the control of Myanmar's military--a move the MNDAA resisted.
In December, seven soldiers from Myanmar's military were killed and 20 others wounded in an attack by the MNDAA on an army outpost in Shan state around 30 kilometers (20 miles) from the Chinese border.
Union Day agreement.

The latest casualty numbers were revealed as Myanmar's President Thein Sein met with leaders of armed ethnic groups in the capital Naypyidaw to sign a preliminary peace agreement with four rebel armies amid the country's Feb. 12 Union Day celebrations.

The casualties in Shan state, the greatest death toll since Thein Sein took office in 2010, put a damper on government efforts to sign a nationwide cease-fire agreement with armed ethnic groups on Myanmar's 68th Union Day, which marks a 1947 deal ahead of independence from British colonial rule that provided autonomy for major ethnic minority areas in exchange for remaining part of the country.

Thein Sein met with around a dozen armed ethnic groups for hours during a Union Day banquet Thursday in the capital, but was able to win a commitment to work towards peace from just four rebel groups:? the Karen National Union (KNU), the Democratic Karen Benevolent Army (DKBA), the KNU-KNLA Peace Council and the Southern Shan State RCSS-SSA.

Under the agreement, according to results from political dialogue which would follow any nationwide cease-fire, the government and its opponents will build a union based on democracy and a federal system which includes national equality, justice, and autonomy.
They also agreed to sign a nationwide cease-fire agreement "as soon as possible," to be followed by political discussions focusing on giving greater representation to ethnic groups as Myanmar transitions into a democracy following nearly five decades of military rule.

Thein Sein called the pledge-which was also signed by speaker of the lower house of parliament Shwe Mann, upper house speaker Khin Aung Myint, and representatives of the military-"an important milestone" for the country's peace process, despite nine of the attending rebel groups refusing to take part.

KNU chairman Mutu Say Poe told RFA he signed Thursday's agreement because he wanted to "forge ahead" with the nation's peace process.
Senior advisor for the government-affiliated Myanmar Peace Center Hla Maung Shwe, who took part in the signing event, called the pact "a promise," rather than a treaty.

"This is the beginning of the political dialogue. We can say it's a 'pre-political dialogue,'" he told RFA.

"I understand that today we made a promise so that we can all march toward a federalism that is truly peaceful and pleasant. This is not an agreement or treaty. Therefore, in legal terms, it is 'non-binding.' It is a promise."

Representatives of armed ethnic groups which did not sign the agreement said they had been given no advance warning and felt they could not proceed without first discussing the proposal internally.
"It's not that we won't sign this agreement--we agree to it--but all of our ethnic brothers, including those who have misunderstandings, should participate in signing," Khun Myint Tun, chairman of the Pa-Oh National Liberation Organization (PNLO), told RFA.

"Whether developing a roadmap for the country or developing policy, I don't want that we, on the one hand, are fighting [against the government], while others are in agreement. I want a policy where no one is arguing, but everyone is acting in unison," he said.
Aung Myint, a spokesperson for the United Wa State Army (UWSA), which also attended the meeting but did not sign, said that he would have to present the proposal to his group before proceeding.
"The invitation simply asked for us to attend a Union Day event--nothing else was mentioned, so we don't have a decision from our central committee," he said.

Representatives from the Kachin Independence Organization (KIO), the Ta'ang National Liberation Army (TNLA) or MNDAA were absent from the celebrations, as was another rebel group known as the Karenni National Progressive Party (KNPP).

The Burmese government has reached bilateral ceasefire agreements with more than a dozen armed groups since 2011, with the notable exception of the TNLA, the KIO and the MNDAA, which was involved in clashes with the army this week.

Myanmar's government says signing a nationwide cease-fire agreement is central to the success of reform and development in the nation, which saw Thein Sein's nominally civilian government take power from the former junta following elections in 2010.
Last September, the Nationwide Ceasefire Coordination Team (NCCT), which represents more than a dozen rebel groups, and the government's Union Peace Working Committee (UPWC) failed to reach a nationwide cease-fire agreement after five days of talks.
The meetings ended following disagreements over military issues and a format for talks on providing greater power to ethnic states, although they agreed in principle to a new draft accord.

Sporadic attacks by armed ethnic groups and government forces in various hotspots around the country have also prevented significant progress in the ongoing talks between government and rebel negotiators.

Myanmar's ethnic groups have been seeking a federal system since the former British colony known as Burma gained independence after World War II, but the country's former military rulers have resisted their efforts because they equate local autonomy with separatism.

Copyright 1998-2014, RFA. Published with the permission of Radio Free Asia, 2025 M St. NW, Suite 300, Washington DC 20036
Updated at 6:00 p.m. EST on 2015-02-12 Fighting between ethnic Kokang rebels and government forces in northeastern Myanmar Shan state has left 47 troops dead and 73 wounded in the past three days, the Myanmar army said in a statement on Thursday.
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1369 LESSON 291214 MONDAY
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Course Program 1. Kamma-Samiddhi Sutta in Classical Macedonian,Malagasy,Malay,Malyalam,Maltese,Maori,Marathi,Mongolian,Myanmar(burmese)
Samiddhi Sutta
About Samiddhi
Translated from the Pali by Thanissaro Bhikkhu
For free distribution only
Translator's note: The Pali Canon is
unique in its approach to the spirit world. While confirming the existence of
spirits and other more refined levels of beings, it insists that they are not
worthy of worship. The Buddha, after all, is the teacher not only of human
beings but also of heavenly beings; and many heavenly beings are not especially
knowledgeable or spiritually advanced, in spite of their refined state. The
Canon illustrates this point in a number of gentle satires. The most famous is
the Kevatta Sutta (DN 14), where the ignorance and pomposity of a supposedly
all-knowing creator is lampooned. This discourse is another entertaining example
of the same genre, pointing out the difficulties of teaching more advanced
Dhamma to any being -- human or divine -- who is obsessed with sensual
pleasures. On hearing some verses concerning the awakened one's state of mind --
which is not subject to time and is visible here-and-now -- the devata cannot
understand them, and is able to grasp only a few very basic principles of Dhamma
practice. It's unusual for the Buddha to aim his words so far over the heads of
his listeners. Perhaps in this case, as in SN I.1, he wants to subdue the
devata's pride. At any rate, there is hope for her: as the Commentary points
out, her understanding covers in a rudimentary fashion all the elements of the
Noble Eightfold Path. If she follows through with her understanding, she's on
the road to the higher attainments.
This discourse also contains some word play on the words "time"
and "subject to time" (kalika). "Time" can mean not
only time in the general sense, but also one's time of death (a person who has
died is said to have "done his/her time"). These two meanings of the
word underlie the first exchange between Ven. Samiddhi and the devata.
"Subject to time" can mean "obtainable only after a certain
time" or "good only for a certain length of time": these meanings
underlie their second exchange.
I have heard that on one occasion the Blessed One was staying near Rajagaha
at Tapoda monastery. Then Ven. Samiddhi, as night was ending, got up and went
to the Tapoda Hot Springs to bathe his limbs. Having bathed his limbs and gotten
out of the springs, he stood wearing only his lower robe, letting his limbs dry.
Then a certain devata, in the far extreme of the night, her extreme radiance
lighting up the entire Tapoda Hot Springs, approached Ven. Samiddhi. On arrival,
while standing in the air, she addressed him with this verse:
Without having enjoyed
sensual pleasures,
you go for alms, monk.
You don't go for alms
after having enjoyed.
Having enjoyed, monk,
then go for alms.
Don't let time pass you by.
Ven. Samiddhi replied:
I don't know my time.
My time
is hidden.
It can't be seen.
That's why, not having enjoyed,
I go for alms:
Don't let my time pass me by.
Then the devata, coming down to earth, said to Ven. Samiddhi, "You have
gone forth while young, monk -- black-haired, endowed with the blessings of
youth in the first stage of life -- without having played with sensual
pleasures. Enjoy human sensuality, monk. Don't drop what is visible
here-and-now in pursuit of what's subject to time."
"My friend, I'm not dropping what's visible here-and-now in pursuit of
what's subject to time. I'm dropping what's subject to time in pursuit of what's
visible here-and-now. For the Blessed One has said that sensual pleasures are
subject to time, of much stress, much despair, and greater drawbacks; whereas
this Dhamma is visible here-and-now, not subject to time, inviting all to come and
see, pertinent, to be known by the wise for themselves."
"But, monk, in what way has the Blessed One said that sensual pleasures
are subject to time, of much stress, much despair, and greater drawbacks? And
how is this Dhamma visible here-and-now, not subject to time, inviting all to
come and see, pertinent, to be known by the wise for themselves?"
"I'm new, my friend, not long gone forth, only recently come to this
Dhamma and discipline. I can't explain it in detail. But the Blessed One,
worthy and rightly self-awakened, is staying here in Rajagaha at Tapoda
monastery. Having gone to him, ask him this matter. As he explains it, that's
how you should remember it."
"Monk, it's not easy for us to go to the Blessed One, as he is
surrounded by other devas of great influence. But if you go to the Blessed One
and ask him this matter, I will come along to hear the Dhamma."
Responding to the devata, "As you say, my friend," Ven. Samiddhi
went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to
one side. As he was sitting there he told the Blessed One his entire
conversation with the devata. "Now, lord, if that devata was telling the
truth, she is not far from here."
When this was said, the devata said to Ven. Samiddhi, "Ask, monk! Ask!
I've gotten through."
Then the Blessed One recited this verse to the devata:
Perceiving in terms of signs, beings
take a stand on signs.
Not fully comprehending signs, they
come into the bonds
of death.
But fully comprehending signs, one
doesn't construe
a signifier.
Yet nothing exists for him
by which one would say,
'To him no thought occurs.'
If you know this, spirit, then say so.
"I don't understand, lord, the detailed meaning of the Blessed One's
brief statement. It would be good if the Blessed One would speak in such a way
that I would understand the detailed meaning of the Blessed One's brief
The Blessed One said:
Whoever construes
'superior,' or
by that he'd dispute.
Whereas to one unaffected by these three,
do not
If you know this, spirit, then say so.
"I don't understand, lord, the detailed meaning of the Blessed One's
brief statement. It would be good if the Blessed One would speak in such a way
that I would understand the detailed meaning of the Blessed One's brief
The Blessed One said:
Having shed classifications,
gone beyond conceit,
he has here
through craving
for name
and form:
This one --
his bonds cut through,
free from trouble,
from longing --
though they search they can't find him,
human and heavenly beings,
here and beyond,
in heaven
or any abode.
If you know this, spirit, then say so.
Lord, here's how I understand the detailed meaning of the Blessed One's brief
In all the world,
every world,
you should do no evil
with speech,
or mind.
Having abandoned sensual pleasures
-- mindful, alert --
don't consort with suffering and stress,
with what doesn't pertain
to the goal.
24. Samiddhi Sutta (සමිද්ධිසූ ත්‍රය) Ven Doloswela Udithadheera Thero 26 Feb12 - 55:03 mins
Related sites
Pali chanting
Pali Canon editions
Pali primers
English translations
Pali-to-English dictionaries
-15:27 minsFuneral Chanting - Theravada Buddhism - Pali - Abhayagiri Monastics (+ chanting text)
Published on Jun 27, 2014
chanting of the theravada (southern) buddhist school as chanted by the
Bhikkhus (Monks) of the Abhayagiri Buddhist Monastery.
1. Namo tassa
Dhammasangani Matika
3. Patthana-Matika-Patho
5. Karaniya Metta Sutta
6. Anicca vata

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May all beings be
released from all suffering.
62) Classical Myanmar(burmese)
62) Classical မြန်မာ (ဗမာ)
62) Classical မြန်မာ (ဗမာ)
62) Classical မြန်မာ (ဗမာ)
1369 သင်ခန်းစာ 291214 တနင်္လာနေ့
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သင်တန်းအစီအစဉ်ကိုအစီအစဉ် 1. ကမ္မ-Samiddhi သုတ်အတွက်
ပါဠိနှင့် EnglishImagecanonical အတွက်စာသားထဲမှာ altWriting
Samiddhi သုတ်
Samiddhi အကြောင်း
Thanissaro ရဟန်းအားဖြင့်ပါဠိကနေဘာသာပြန်ထားသော
ဘာသာပြန်တဲ့သူရဲ့မှတ်စု: ပါဠိကို Canon ဝိညာဉ်တော်သည်လောကီသားတို့အား၎င်း၏ချဉ်းကပ်မှုအတွက်ထူးခြားသည်။ စိတ်ဝိညာဉ်နှင့်သတ္တဝါများ၏အခြားသောပိုမိုသန့်စင်ပြီးအဆင့်ဆင့်၏တည်ရှိမှုကိုမြဲမြံနေချိန်တွင်သူတို့ကဝတ်ပြုကိုးကွယ်ခြင်း၏မထိုက်မတန်ဖြစ်ကြောင်းအခိုင်အမာဆိုသည်။ ဗုဒ္ဓနောက်သို့အားလုံး, လူ့သတ္တဝါ၏အတွက်သာမကကောင်းကင်ဘုံ၌ရှိတော်မူကုန်သောသတ္တဝါ၏မသာဆရာသည် ဖြစ်. , ကောင်းကင်ဘုံ၌ရှိတော်မူနှင့်များစွာသောသတ္တဝါတို့သည်မိမိတို့သန့်စင်ပြီးပြည်နယ်၏ကြားမှ, အထူးသဖြင့်တတ်ကျွမ်းနားလည်တဲ့သို့မဟုတ်ဝိညာဉ်ရေးတွင်အဆင့်မြင့်မဟုတ်ပါ။ အဆိုပါကို Canon နူးညံ့သိမ်မွေ့သရော်စာများစွာတွင်ဤအချက်ကိုဖော်ပြထားတယ်။ အကျော်ကြားဆုံးတစ်မည်ထင်အားလုံးသိရှိတော်ဖန်ဆင်းရှင်၏မသိမိုက်မဲမှုနှင့် pomposity lampooned သည်အဘယ်မှာရှိ Kevatta သုတ် (ဒန 14) ဖြစ်ပါတယ်။ လူ့သို့မဟုတ်မြတ်သော - - ကာမဂုဏ်အပျော်အပါးလိုက်စားနှင့်အတူစွဲလမ်းသူသည်ဒီဟောပြောချက်ကိုမဆိုဖြစ်လျက်ရှိမှပိုမိုအဆင့်မြင့်တဲ့နိဗ္ဗာန်ဆုံးမဩဝါဒ ပေး. ၏အခက်အခဲများကိုထောက်ပြအတူတူမွေးဖွားလာခဲ့တာဖြစ်သလိုအဲဒီအချိန်က၏အခြားဖျော်ဖြေရေးဥပမာဖြစ်တယ်။ ယခုဤနေရာတွင်-and အချိန်ကိုဘာသာရပ်မဟုတ်ပါဘူးနှင့်မြင်နိုင်သော - - စိတ်နိုးတစ်ဦး၏ပြည်နယ်ကို အကြောင်းပြု. အချို့သောကျမ်းပိုဒ်ကိုကြားတွင် devata သူတို့ကိုနားလည်သဘောပေါက်ပြီးဓမ္မအလေ့အကျင့်များသာအနည်းငယ်အလွန်အခြေခံစည်းမျဉ်းများနားလည်သဘောပေါက်ရန်တတ်နိုင်သည်မဟုတ်နိုင်ပါ။ ဗုဒ္ဓမိမိစကားကိုနားထောင်၏ဦးခေါင်းကျော်ယခုအချိန်အထိသူ၏စကားကိုရွယ်များအတွက်ဒါဟာအထူးအဆန်းပါပဲ။ ဖြစ်ကောင်းဖြစ်နိုင်ဤကိစ္စတွင်အတွက် SN I.1 ၌ရှိသကဲ့သို့, သူ devata ရဲ့မာနကိုနှိမ့်ချချင်ပါဘူး။ မည်သည့်နှုန်းထားဖြင့်, မိန်းမအဘို့အမြော်လင့်စရာရှိ၏ဟူဋီကာထွက်ထောက်ပြခဲ့သည်အတိုင်းသူနားလည်သဘောပေါက်တဲ့အခြေခံဖက်ရှင်အတွက် Noble Eightfold Path ကိုသားအပေါင်းတို့သည်ဒြပ်စင်များဖုံးလွှမ်း။ သူမရဲ့ဥာဏ်နှင့်တကွမှတဆင့်အောက်ပါအတိုင်းလျှင်, သူပိုမြင့်မှီဖို့လမ်းမကြီးပေါ်တွင်ဖြစ်ပါတယ်။
ဒီဟောပြောချက်ကိုစစကားများ "အချိန်" (Kala) နှင့် "အချိန်ကိုဘာသာရပ်" (kalika) တွင်အချို့သောနှုတ်ကပတ်တရားတော်ကိုကစားပါရှိသည်။ "အချိန်" လို့ယေဘုယျအားဖြင့်အဓိပ္ပာယ်ထဲတွင်အချိန်သာဆိုလိုပေမယ့်လည်းသေမင်း၏တဦးတည်း၏အချိန်နိုင် (သေဆုံးခဲ့သူပုဂ္ဂိုလ်တစ်ဦး "သူ / သူမ၏အချိန်ပြု" ကြလော့ဟုမိန့်သည်။ ) နှုတ်ကပတ်တရားတော်ကိုရဲ့ဒီနှစ်ခုအဓိပ္ပါယ်တွေ Ven အကြားပထမဦးဆုံးလဲလှယ် underlie ။ Samiddhi နှင့် devata ။ "အချိန်ကို Subject နဲ့" "တစ်ခုသာအချို့သောအချိန်ပြီးနောက်ရရှိ" ကိုဆိုလိုတာသို့မဟုတ် "သာအချိန်အတိုင်းအတာတစ်ခုအချို့အလျားအဘို့အကောင်း" နိုင်သည်အဲဒီအဓိပ္ပါယ်တွေသူတို့ရဲ့ဒုတိယလဲလှယ် underlie ။
ကျနော်တစ်ခါကမြတ်စွာဘုရား Tapoda ဘုန်းတော်ကြီးကျောင်းမှာ Rajagaha အနီးတည်းခိုခဲ့ကြားရကြပြီ။ ထိုအခါ Ven ။ Samiddhi, ညဉ့်ကိုအဆုံးသတ်ခဲ့သည်အတိုင်း, တက်ထနှင့်သူ၏ခြေလက်အင်္ဂါရေချိုးဖို့ Tapoda ရေပူစမ်းငှါသွားလေ၏။ စမ်းရေပေါက်ထဲကမိမိခြေလက်အင်္ဂါမချိုးနဲ့ဆည်းပူးတော်မူပြီးလျှင်, မိမိအခြေလက်အင်္ဂါခြောက်သွေ့တဲ့တစ်ဆင့်ပြီးတစ်ဆင့်သာမိမိအနိမ့်သောဝတ်လုံကိုဝတ်ဆင်လျက်ရပ်နေကြ၏။
ထိုအခါအချို့သော devata, ညဉ့်ဝေးလံအစွန်းရောက်အတွက်တစ်ခုလုံးကို Tapoda ရေပူစမ်းတက်မီးထွန်းသူမ၏အစွန်းရောက်အရောင်, Ven ချဉ်းကပ်ခဲ့သည်။ Samiddhi ။ ဆိုက်ရောက်တွင်လေထုထဲရှိကရပ်နေသည်ကိုစဉ်တွင်, သူသည်ဤဂါထာဖြင့်သူ့ကိုကိုင်တွယ်ဖြေရှင်း:
, ဘုန်းတော်ကြီးတစ်ပါး၌ပျော်မွေ့တော်မူပြီးမှ,
Ven ။ Samiddhi replied:
ကျွန်မဆွမ်းများအတွက် go:
ထိုအခါမြေကြီးပေါ်မှာမှဆင်းလာ devata, Ven အားမိန့်တော်မူ၏။ Samiddhi, "သင်ငယ်ရွယ်စဉ်ကဘုန်းကြီးတစ်ပါးထွက်ကြပြီ - အနက်ရောင်-hair, အသက်ရှင်ခြင်း၏ပထမအဆင့်မှာလူငယ်၏ကောင်းကြီးမင်္ဂလာနှင့်ပြည့်စုံ - ။ ။ အာရုံငါးပါးကာမဂုဏ်နှင့်အတူကစားဘဲလူ့ကာမဂုဏ်, ဘုန်းတော်ကြီးတစ်ပါးပျော်ရွှင်ခံစားသည်အဘယ်သို့ drop မထားပါနဲ့ မြင်နိုင်ဒီနေရာမှာ-and ယခုအချိန်ကိုဘာသာရပ်ဘာ၏လိုက်စားခြင်း၌တည်၏။ "
"ကျနော့်ရဲ့မိတ်ဆွေ, ငါသည်အချိန်ကိုဘာသာရပ်ဘာ၏လိုက်စားခြင်းအတွက်ယခုဤနေရာတွင်-and မြင်နိုင်ဘာကျဆင်းနေမဟုတ်ပါဘူး။ မြတ်စွာဘုရားသည်ကြောင်းပြောပါတယ်အကြောင်းမူကား, ငါသည်။ ဒီနေရာမှာ-and ယခုမြင်နိုင်င်ဘယ်အရာ၏လိုက်စားခြင်းအတွက်အချိန်ကိုဘာသာရပ်ဘာကျဆင်းနေတယ် ကာမဂုဏ်အပျော်အပါးလိုက်စားသောအချိန်များစွာစိတ်ဖိစီးမှုများစွာစိတ်ပျက်အားငယ်, နှင့်ပိုမိုအားနည်းချက်များ၏ဘာသာရပ် ဖြစ်. , ဒီဓမ္မယခုဤနေရာတွင်-and မြင်နိုင်သည်သော်လည်း, အချိန်အားဘာသာရပ်, မသည်ပညာရှိအားဖြင့်ထင်ရှားစေခြင်းငှာ, လာကြည့်, ဆိုင်တဲ့အားလုံးကို ဖိတ်ခေါ်. ကိုယ့်ကိုယ်။ "
"ဒါပေမဲ့ဘုန်းကြီးတစ်ပါး, အဘယ်သို့သောလမ်းအတွက်မြတ်စွာဘုရားသည်အလွန်စိတ်ဖိစီးမှုများစွာစိတ်ပျက်အားငယ်, နှင့်ပိုမိုအားနည်းချက်များ၏, ကာမဂုဏ်အပျော်အပါးလိုက်စားသောအချိန်ဘာသာရပ်ဖြစ်ကြောင်းပြောပါတယ်နည်းဘယ်လိုဒီနိဗ္ဗာန်အချိန်ရန်ဒီမှာ-and ယခုလည်းဘာသာရပ်မမြင်နိုင်သည်, ဖိတ်ခေါ်ခြင်း အားလုံးကိုယ့်ကိုယ်သည်ပညာရှိအားဖြင့်ထင်ရှားစေခြင်းငှာ, လာကြည့်, ဆိုင်တဲ့ဖို့? "
"ကျွန်မကြာမြင့်စွာကိုခံထိုက်သောသူနှင့်လျော်ကန်စွာ Self-နိုး, ငါသည်အသေးစိတ်အတွက်ကြောင့်မရှင်းပြနိုင်ပါ။ သာမကြာသေးမီကဒီနိဗ္ဗာန်နှင့်စည်းကမ်းငှါလာကြ, ထွက်သွားပြီ။ ဒါပေမဲ့မြတ်စွာဘုရားသည်မမှာ Rajagaha ဒီမှာတည်းခိုဖြစ်ပါတယ်, ငါ့မိတ်ဆွေသစ်များဖွင့် Tapoda ဘုန်းတော်ကြီးကျောင်း။ သူ့ကိုသွားပြီ ဖြစ်. သူ့ကိုဤအမှုအမေးပါ။ သူကရှင်းပြထားသည်အတိုင်း, သောသင်မှတ်မိရမယ်ဆိုတာကိုပါပဲ။ "
"ကျွန်တော်တို့မြတ်စွာဘုရားသည်သွားဖို့သူသည်ကြီးသောအသြဇာလွှမ်းမိုးမှုအခြားနတ်များကဝန်းရံထားသည်အဖြစ်ရဟန်းတော်ကလွယ်ကူတာမဟုတ်ပါဘူး။ သင်တို့မူကားမြတ်စွာဘုရားသည်ထံသို့ သွား. သူ့ကိုဤအမှုကိုမေးလျှင်, ငါသည်နိဗ္ဗာန်ကိုနားထောင်ခြင်းငှါတလျှောက်ကြလိမ့်မည်။ "
"သင်ပြောသည့်အတိုင်းငါ့သူငယ်ချင်း," Ven ခြင်း, devata တုံ့ပြန်ရန်။ Samiddhi မြတ်စွာဘုရားသည်ငှါသွားလေ၏။ ဆိုက်ရောက်တွင်သူသည်မြတ်စွာဘုရား၏မှနှိမ့် ချ. တစ်ခုသောနေရာ၌ထိုင်၏။ ထိုအရပ်၌ထိုင်နေ၏အဖြစ်တော်မူသည် devata နှင့်အတူမြတ်စွာဘုရားသည်မိမိအတစ်ခုလုံးကိုစကားပြောဆိုမှုကပြောသည်။ "ကြောင်း devata သမ္မာတရားကိုပြောပြခဲ့လျှင်ယခုအရှင်, သူဝေးဒီကနေမဖြစ်သည်။ "
ဒီပြောဆိုတဲ့အခါ, devata Ven အားမိန့်တော်မူ၏။ Samiddhi "ဘုန်းတော်ကြီးများ, Ask! ငါမှတဆင့်ဆည်းပူးင်! မေးပါ။ "
ထိုအခါမြတ်စွာဘုရားသည် devata ရန်ဤဂါထာကိုရွတ်ဆိုဖတ်ကြား:
နိမိတ်လက္ခဏာကိုအသုံးအနှုန်းများအတွက်သိမြင်လျှင်, သတ္တဝါ
ဒါပေမယ့်အပြည့်အဝလက္ခဏာများ, တစုံ
'' သူ့ကိုရန်မဆင်ခြင်တွေ့ရှိနိုင်ပါသည်။ ''
သင်သည်ဤသည်ဝိညာဉ်သိလျှင်, ဒါကြောင့်ဟုဆိုသည်။
"ငါသည်သခင်သည်မင်္ဂလာရှိ၏ One ရဲ့အကျဉ်းချုပ်ဖော်ပြချက်၏အသေးစိတ်အဓိပ္ပါယ်ကိုနားမလည်ကြဘူး။ မြတ်စွာဘုရားသည်ငါမင်္ဂလာရှိသော One ရဲ့အကျဉ်းချုပ်ဖော်ပြချက်၏အသေးစိတ်အဓိပ္ပါယ်ကိုနားလည်သဘောပေါက်လိမ့်မယ်လို့ထိုကဲ့သို့သောလမ်းတော်၌ဟောပြောမယ်ဆိုရင်ဒါဟာကောင်းတဲ့လိမ့်မည်။ "
မြတ်စွာဘုရားသည် said:
သူမည်သည်ကား construes
'' တန်းတူညီမျှ ''
'' ထက်သာလွန် 'သို့မဟုတ်
'' ယုတ်ညံ့ ''
'' တန်းတူညီမျှ ''
'' ထက်သာလွန် ''
သင်သည်ဤသည်ဝိညာဉ်သိလျှင်, ဒါကြောင့်ဟုဆိုသည်။
"ငါသည်သခင်သည်မင်္ဂလာရှိ၏ One ရဲ့အကျဉ်းချုပ်ဖော်ပြချက်၏အသေးစိတ်အဓိပ္ပါယ်ကိုနားမလည်ကြဘူး။ မြတ်စွာဘုရားသည်ငါမင်္ဂလာရှိသော One ရဲ့အကျဉ်းချုပ်ဖော်ပြချက်၏အသေးစိတ်အဓိပ္ပါယ်ကိုနားလည်သဘောပေါက်လိမ့်မယ်လို့ထိုကဲ့သို့သောလမ်းတော်၌ဟောပြောမယ်ဆိုရင်ဒါဟာကောင်းတဲ့လိမ့်မည်။ "
မြတ်စွာဘုရားသည် said:
ဒီတစ်ခု -
တမ်းတမှ -
သင်သည်ဤသည်ဝိညာဉ်သိလျှင်, ဒါကြောင့်ဟုဆိုသည်။
သခင်ဘုရားက, ဤအရပ်၌ငါမင်္ဂလာရှိသော One ရဲ့အကျဉ်းချုပ်ဖော်ပြချက်၏အသေးစိတ်အဓိပ္ပါယ်ကိုနားလည်သဘောပေါက်ဘယ်လိုင်:
- အောက်မေ့, တပ်လှန့် -
24. Samiddhi သုတ် (සමිද්ධිසූත්රය) Ven Doloswela Udithadheera Thero 26 Feb12 - 55:03 မိနစ်
ဖယောင်းတိုင်ဆက်စပ်သောအဆိုဒ်များ contents တွေကို:
ပါဠိကို Canon edition မှာ
ပါဠိ-To-English အဘိဓါန် -15: 27 မိနစ်
အသုဘအခမ်းအနားမေတ္တာပို့ - ထေရဝါဒဗုဒ္ဓဘာသာ - ပါဠိ - Abhayagiri ဘုန်းတော်ကြီးသင် (+ မေတ္တာပို့စာသား)
Jun 27, 2014 တွင်ထုတ်ဝေသည်
ထို Abhayagiri ဗုဒ္ဓဘာသာကျောင်းတိုက်၏ရဟန်းတို့ (ဘုန်းကြီးများ) ကအော်ဟစ်ခဲ့ကြတဲ့အဖြစ်ထေရဝါဒ (တောင်ပိုင်း) ဗုဒ္ဓဘာသာ buddhist ကျောင်း၏မေတ္တာပို့ပါဠိ။ ။ 1. Namo tassa2 Dhammasangani Matika3 Patthana-Matika-Patho4 ဝိပဿနာ-Bhumi-Patho5 Karaniya မေတ္တာသုတ် Sutta6 နောက်ထပ်လေ့လာမှုအတွက် Anicca vata sankharaRessources: ။ ။ ။ ။ ကို http: // ... ကို http: // နှင့်ရုပ်ပုံလွှာကို http ထဲက ယူ. : //www.abhayagiri.orgMay အားလုံးသတ္တဝါတွေအားလုံးဒုက္ခဆင်းရဲမှလွတ်မြောက်ကြလိမ့်မည်။

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Myanmar News.Net

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 A 55-minute long video by Al Qaeda leader Ayman al-Zawahiri announcing a new front of the terror group in India raised an alert Thursday in the South Asian nation that has the third largest Muslim population in the world after neighbouring Pakistan and Indonesia.

The al-Qaeda leader also addresses Muslims in Myanmar although he uses the name "Burma." This though may have been the work of the translator.

In the video statement released late Wednesday, the terror group which mainly operates from Afghanistan and parts of Pakistan's tribal areas, announced it will launch a new branch in the Indian subcontinent to revive jihadi movement in a region "which was once part of the land of Muslims, until the infidel enemy occupied it and fragmented it and split it".

Al-Zawahiri in the video said the purpose is to "wage jihad against its enemies, to liberate its land, to restore its sovereignty, and to revive its Caliphate".

He in particular addressed parts of the region with large populations of Muslims, seeking to assure that "in Burma, Bangladesh, Assam, Gujarat, Ahmedabad and Kashmir your (Al Qaeda) brothers did not forget you and that they are doing what they can to rescue you."

The message caused concern in India. Government sources, speaking on condition of anonymity because they aren't allowed to talk to the media, said internal spy wing the Intelligence Bureau has been asked to authenticate the video, featuring the ageing but reclusive Al-Zawahiri.

Al-Zawahiri took over the leadership of Al Qaeda after the killing of Osama Bin Laden in Pakistan.

Home Minister Rajnath Singh, who looks after the internal security arrangement in the country, held a secretive meeting with the heads of the Intelligence Bureau and the Research and Analysis Wing (RAW).

National Security Advisor Ajit Doval also attended the meeting, convened in the backdrop of the Al Qaeda video message. 

Some analysts view al Qaeda's announcement as an indication they're struggling for followers as ISIS gains support in the global Islamist movement.

India, a predominantly Hindu nation, has a 14 percent Muslim population, according to the country's census.

The nation has seen some of the worst religious riots. But in 2002 when current Prime Minister Narendra Modi was the state's chief minister, Gujarat was wracked with anti-Muslim violence, in which more than 1,000 people, mostly Muslims, were killed.

The 2002 Gujarat riots caused radicalisation of some Muslim youth who went on to join militant groups in Pakistan and allegedly conducted some terror attacks in the country in the last decade.

The region has not been a traditional breeding ground for Al Qaeda. However, the Islamic State, a radical Sunni Islamist group that controls parts of Iraq and Syria, has been reported to have recruited some of the Indian Muslims.

Experts were of the view that the Al Qaeda is trying to revive itself feeling undermined by the Islamic State.

"I don't think this will do a lot to win over constituents," said Bernard Haykel, professor of Near Eastern Studies at Princeton University, about the India announcement of Al Qaeda.

"They are losing a lot of constituents to the Islamic State, and they are mostly Arabs."

Ajit Sawhney of the South Asia Terrorism Portal in New Delhi said that the Islamic State had severely affected funding.

 The radicalized Muslims are more likely to fund ISIS, he said.

"That's why Al Qaeda is trying to increase its influence", not necessarily trying to gain a foothold in India first time.
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Myanmar News.Net

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Ms Suu Kyi has been on a visit to Thailand, where she was shown around Mae La Camp, in Tak Province.
She was greeted by thousands of people from the area, many of them refugees from the old Burma who have been living on the border for 45 years.
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Myanmar News.Net

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A group of 180 civil society organizations in Myanmar have called on parliament to drop four proposed bills they say contravene domestic and international laws, adding that the legislation could destroy the stability of society in the country by stoking religious tension if enacted.
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The 2014 Peace Cup title went to Myanmar, when the Philippines went down 2-3, in extra time Saturday night at the Rizal Memorial Football Stadium. The Azkals went to a 2-1 lead after goals by Daisuke Sato in the 50th minute and Phil Younghusband in the 70th minute but gave up three goals thereafter. Myanmar, which opened up the scoring less than 10 minutes into the match, matched stoppage time to go into extra time where striker Soe Min Oo sealed the victory for Myanmar.
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Myanmar News.Net is the oldest news portal specialising in servicing Myanmar.
Myanmar's oldest online news site, Myanmar News.Net, details all the latest news from around the country including the capital Naypyidaw. National news is the major focus with articles too about the country's principal cities such as Mandalay, Mawlamyine, Bago, Monywa, Pathein, Sittwe, Taunggyi, and the nation's largest city Yangon, also known as Rangoon.