ละเว้น:
Lobha (โลภะ), Dosa (โทสะ), and Moha (โมหะ)
Researched by- Myoma Myint Kywe
(อาจารย์ Myint Kywe)
(อาจารย์ Myint Kywe)
The
three main roots of evil are LOBHA (greed), DOSA (anger), and MOHA
(delusion or ignorance).
Lobha is greed, desire,
craving, attachment. All the senses of these words are covered by lobha. So
when you say lobha, it means desire; when you say lobha it means
greed; when you say lobha it means craving; when you say lobha it
means lust; when you say lobha it means attachment. To cover the senses
of all these words we use the word attachment. So, lobha or attachment
or desire, greed is one of the main roots of evil, evil things, evil deeds,
evil speech, evil mind. Lobha, greed or desire, is attraction to
something we think will gratify us. When the mind becomes evil it's due to one
of these three roots.
Dosa means anger, hatred,
ill will, animosity, aversion.
Moha is ignorance or
delusion. The first two poisons have ignorance as their root. Because we see
ourselves as small, limited and needy, we pursue things we think will make us
happy and hate things that cause us discomfort.
Any
evil deed or evil speech, evil mind, arises dependent on any of these three
roots of evil, on lobha or on dosa or on moha. So these
three roots of evil are completely destroyed. There won't arise any evil deed,
evil speech or evil mind, and you have a wholesome speech and mind which result
in happiness and peace. For example lobha: greed, desire, craving, lust,
attachment.
Lobha has as its
characteristic the nature of clinging to the object. So clinging or being
attached is the specific characteristic of lobha. The specific
characteristic of dosa is rudeness. Dosa is translated
`aversion.` It cannot have any characteristic of clinging because aversion is
the opposite of clinging. Every mental state or emotional state, mental
process, has its own specific characteristics.
At
the center of the Wheel
of Life
are a rooster, representing greed; a snake, representing hate; and a pig,
representing ignorance. They are at the center of the wheel because they keep
the wheel turning and bind us to the cycle of samsara
(สังสารวัฏ). Sometimes they are
shown intertwined, because the three poisons feed into and support each
other.
The
state of greed (lobha), as also that of hatred (dosa), is always
accompanied by ignorance (or delusion; moha), this latter being the primary
root of all evil. Greed and hatred, however, cannot co-exist in one and the
same moment of consciousness.
Absence
of greed (a-lobha = unselfishness) is a root of wholesome karma; absence
of hatred (a-dosa = kindness) is a root of wholesome karma; absence of
delusion (a-moha = wisdom) is a root of wholesome karma.
First
learn as much as you can about the basic Dharma in order to be able to meditate
properly. By continuing to observe mind and matter impartially you will
eventually cease to generate new kamma, thereby cutting off the mental process
that result in suffering. At that point, it's said, the mind will experience
the highest happiness.
At
last, everyone must abstain from greedy, anger and delusion.
ละเว้น: Lobha (โลภะ), Dosa (โทสะ), Moha (โมหะ)
Teaching
of Buddha is the best
การเรียนการสอนของพระพุทธเจ้าที่ดีที่สุดคือ
16
basic principles of Buddhism
16 หลักการพื้นฐานของพุทธศาสนา
·
metta เมตตา
·
karuna กรุณา
·
mudita มุทิตา
·
upekha อุเบกขา
·
panna ปัญญา
·
karma (kamma) กรรม
·
merit กุศลกรรม
·
dana ทาน
·
sila ศีล
·
five precepts เบญจศีล
·
dharma ธรรม
·
forgiveness การให้อภัย
·
Vipassana วิปัสสนา
·
Nirvana นิพพาน
·
Noble Eightfold Path มรรคมีองค์แปด
·
Four Noble
Truths อริยสัจ 4
How
can we escape the results of bad Karma (kamma)?
Karma
(kamma) is a Sanskrit term that literally means "action" or
"doing". Karma is one particular instance of the natural causal laws
that operate throughout the universe where, according to Buddhism, things and
events come into being purely as a result of the combination of causes and
conditions. Karma, then, is an instance of the general law of causality. Good
intent and good deed contribute to good karma and future happiness, while bad
intent and bad deed contribute to bad karma and future suffering.
There
are different kamma. Some give results in the next life; some in lives after
that. The ones that gives results in future lives are a store of kamma, which
everyone has. We have gone through this samsara (rounds of rebirth) for many
period of time (too long to be measured), and we have done good things and bad
things. Some of the kammas may have given results, but some may have not yet
given results. Both good and bad kammas are, in a way, waiting for a chance to
give results. Bad kammas give results when they favorable opportunities,
favorable circumstances to give results.
If
you do bad kamma here, then bad kamma from the past is more likely to give
results by your doing new bad kamma. But if you do good kamma here and now, you
can block, but not remove totally the bad kamma from the past. That is why
people are asked to do meritorious (having merit) deeds.
Only when you attain arahantship (Arahant - one who has attained
the highest level of spiritual development, who is free and will not be reborn
again) can you completely remove the effects of kamma altogether. But we can
block the effects of bad kamma here by doing good deeds here. By doing good
deeds, we make circumstances unfavorable for the bad kamma from the past to
give results.
This
is what we call the Law of Kamma; that there is what we call kamma (or
volition) and this kamma gives results in the future. So we Buddhists all
believe in this Law of Kamma. kamma gives results not only in future lies, but
it can give results in this very life also.
This
understanding of the Law of Kamma taught us self-reliance and
self-responsibility, because we enjoy or suffer as a result of what kamma we
did in the past. So whatever you enjoy in this life is actually the result of
good kamma you did in the past. And whatever you suffer here is also the result
of bad kamma you did in the past. So we are not to blame anybody else for our
suffering or failure in this life. If you want to blame at all, we can blame
our own kamma.
So
kamma is one that produces results, and since it is we who do the kamma, we are
the ones who cause the results to be produced. Therefore, we are the masters of
our own future. We can shape our future lives. In this respect, I think, we are
free and do not have to rely on any other person for our good future, because
we alone can create our future, either good or bad.
When
we understand that we alone are responsible for our own suffering or happiness,
we know we can shape our future so that we get happiness only and not
suffering. If we do not want bad or painful results, we just need to avoid
which will give painful results. That means the knowledge of the Law of Kamma
will teach us to abstain from doing what is bad, what is painful to oneself,
and what is harmful to others. Thus we can improve our lives here and also we
can shape our lives in the future because we know or understand the Law of
Kamma.
Buddha
was not a pessimist nor was He an optimist. He was a realist on real truth. He taught us what
was real. He did not cover something up just to give comfort us. When he found
out that the world was suffering, he just said that the world was suffering.
But the good thing is that He did not stop there. He said that there was a
cause for this suffering. And best of all, He said that there was a way, which
can lead to the cessation of suffering or to get out of this suffering. Though
one cannot escape the results of bad kamma, one can lessen their effect.
Lord
Buddha once put this in the form of a comparison. If you put a spoonful of salt
in a cup of water that water becomes very salty. But if you put the same amount
of salt in a lake, that water will not be very salty .In this way, when you
have a large amount of good kamma, you can counter-act or reduce the effects
of bad kamma.
We
need to practice them also. His teachings are like medicine. The medicine will
be effective only if you take it. You may have bottles of medicine at home, but
if you do not take them, you will not get cured of that disease you want to
cure. So the effectiveness of medicine lies in being taken. If you do not take
them, you will not get the results of that medicine.
In
the same way, Buddha's teachings are good to understand, but that is not
enough. We have to put these teachings into practice or we have to follow the
teachings of Buddha so that we are able to get rid of suffering or get rid of
all mental defilements.
That
is why in our studying, teachings, and practice is very important. Only through
practice can we achieve what was achieved by the Buddha and the Arahants.
We need to obey the teaching of Buddha and the Study skills in
Buddhism.
May you be practiced meditation correctly.
_________________________________________________________
มิวม่า มิตร จอย (อังกฤษ: Myoma
Myint Kywe; พม่า: ဦးျမင့္ၾကြယ္ ( ၿမိဳ ႔မ ျမင့္ၾကြယ္ ) ; เกิด
14 เมษายน ค.ศ. 1960) เขาเป็น นักเขียน
นักประวัติศาสตร์. เขาเป็นหัวหน้าครูของคาราเต้ ตั้งแต่ 1978. Myint Kywe เป็นชื่อจริงของเขา. เขาเกิดใน ย่างกุ้ง. Myoma Myint Kywe เป็นชื่อของนักเขียน. เขาเป็น ศาสตราจารย์ และ หัวหน้าผู้ฝึกสอน ของ SOSHIKI คาราเต้ ตั้งแต่ปี 1978
ใน ย่างกุ้ง.
พ่อของเขา
Myoma U Than Kywe ที่เป็นนักการเมืองที่มีชื่อเสียง.
เขาได้เข้าร่วมการประชุมด้วย Panglong Conference พร้อมด้วย
General Aung San ในกุมภาพันธ์ ปี 1947.
เขาเป็นคนที่นับถือ
ศาสนาพุทธ นิกาย เถรวาท.
เขาเขียนประมาณ 150 หนังสือและหนังสือเล่มเล็กเกี่ยวกับวัฒนธรรมของพุทธศาสนา
จริยธรรม คาราเต้ ฯลฯ.
เขาไม่เคยรมควันและดื่มแอลกอฮอล์
เขาได้รับ Belles-Letters
รางวัลวรรณกรรมโดยสหภาพของรัฐบาลพม่าในปี 2003 เขามีวัฒนธรรมและวิจิตรศิลป์รางวัลของพม่าในปี 2007 เขาได้รับรางวัลจากรัฐบาลสหภาพพม่า
