Valentine’s Day 2017

ກ່ຽວກັບວັນວາເລັນທາຍສ໌ Valentine’s Day

ວັນວາເລັນທາຍສ໌ ເປັນວັນຂອງນັກບຸນວາເລັນທາຍສ໌ (Saint Valentine’s Day) ຫຼືເອີ້ນອີກຊື່ໜື່ງວ່າ ວາເລັນທາຍສ໌ (Valentine’s Day) ເຊິ່ງກົງກັບວັນທີ 14 ກຸມພາ ຂອງທຸກປີ. ວັນວາເລັນທາຍສ໌ມີການສະຫຼອງກັນໃນຫຼາຍປະເທດທົ່ວໂລກ ແລະສ່ວນໃຫຍ່ແມ່ນປະເທດທາງຕາເວັນຕົກ.

ວັນນັກບຸນວາເລັນທາຍສ໌ ແຕ່ກີ່ແຕ່ກ່ອນເປັນພຽງວັນສະເຫຼີມສະຫຼອງຂອງນັກບຸນໃນສາສະໜາຄຣິດ ຍຸກທໍາອິດ ທີ່ຊື່ວ່າ ວາເລັນຕິນັສ (ແຕ່ນັກບຸນຊື່ແບບນີ້ມີຫຼາຍພຣະອົງ) ໂດຍມີຄວາມໝາຍວ່າ ຄວາມຮັກໂຣແມນຕິກ, ເມື່ອຍຸກຕໍ່ມາ ວັນວາເລັນທາຍສ໌ ຈື່ງຖືກກໍາໜົດຂື້ນຄັ້ງທໍາອິດ ໂດຍ ສົມເດັດສັນຕະປາປາເກລາຊິອຸສທີ່ 1 ໃນ ຄ.ສ. 496 ກ່ອນຈະຖືກລົບອອກຈາກປະຕິທິນນັກບຸນທົ່ວໄປຂອງໂຣມັນ (General Roman Calendar of Saints) ໃນປີ ຄ.ສ. 1969 ໂດຍສົມເດັດສັນຕະປາປາປອລ ທີ່ 6.

ວັນວາເລັນທາຍສ໌ມາກ່ຽວຂ້ອງກັບຮັກແບບໂຣແມນຕິກເປັນຄັ້ງທໍາອິດໃນແວດວົງສັງຄົມຂອງເຈຟຟຣິຊໍເຊີ ຊ່ວງກາງສະໄໝ (High Middle Ages) ເມື່ອປະເພນີຮັກເທີດທູນ (Courtly Love) ມີຂື້ນ ຈົນຮອກສັດຕະວັດທີ່ 15ວັນວາເລັນທາຍສ໌ໄດ້ວິວັດທະນະການເປັນໂອກາດແຫ່ງຄູ່ຮັກຕ້ອງສະແດງຄວາມຮັກແກ່ກັນໂດຍການໃຫ້ດອກໄມ້, ສົ່ງກາດອວຍພອນ ຫຼືສົ່ງເຂົ້າໜົມເຄັກແລະອື່ນໆ..

ຂໍ້ຄິດໃນແງ່ທັມ..ເມື່ອວັນວາເລັນທາຍສ໌ Valentine’s Day ໃນສັງຄົມຍຸກໄໝ່ ໂດຍສະເພາະກຸ່ມໄວລຸ້ນໄດ້ໃຫ້ຄວາມໝາຍແລະຄໍານິຍາມໃໝ່ທີ່ແຕກຕ່າງອອກໄປລັກສະນະແບບນີ້ ເຊັ່ນ ບ້າງກຸ່ມກໍ່ບອກວ່າເປັນວັນສະແດງຄວາມຮັກຂອງນັກບຸນແຫ່ງສາສະໜາຄິສ, ບ້າງກຸ່ມກໍ່ວ່າເປັນວັນສະແດງຄວາມຮັກຂອງຄູ່ບ່າວສາວ (ເຊີ່ງເພດ), ບ້າງກຸ່ມກໍ່ບອກວ່າເປັນວັນແຫ່ງຄວາມຮັກຂອງທຸກຄົນບໍ່ວ່າຈະໄປເປັນບ່າວສາວຫຼືບໍ່ແມ່ບ່າວສາວກໍ່ສາມາດບອກຮັກກັນໄດ້...ໃນຄວາມຈີງນັ້ນວັນວາເລັນທາຍສ໌ກໍ່ຄືວັນແຫ່ງຄວາມຮັກ ທີ່ເດີມແມ່ນວັນທີເກີດຈາກນັກບຸນແຫ່ງສາສະໜາຄິສໄດ້ສະແດງຄວາມຮັກຕໍ່ກັນ ໂດຍຄວາມຖືເປັນມະນຸດຊາດຮ່ວມກັນທີ່ຕໍ່ມີຈິດວິນຍານແຫ່ງຄວາມຮັກນັ້ນເອງ.

ສະນັ້ນໃນວັນວາເລັນທາຍສ໌ປີນີ້ (14 ກຸມພາ) ຈື່ງຢາກຈະຝາກຂໍ້ຄິດໃນແງ່ທັມທາງພຣະພຸດທະສາສະໜາເຮົາທຸກຄົນໄດ້ໃຫ້ທ່ານຜູ້ມີຄວາມຮັກທັ້ງຫຼາຍຈົ່ງພະຍາຍາມນິຍາມຄວາມຮັກແບບຊູ້ສາວ ບ່າວນາງ ມາເປັນຄວາມຮັກແບບເອື້ອອາທອນຕໍ່ກັນ ແລະທາງພຸດທະສາສະໜາເພີນກໍ່ໄດ້ສອນໄວ້ໃນຫຼັກພຣົມມະວິຫານລະທັມ 4 ປະການທີ່ມະນຸດບໍ່ວ່າຊາດໃດບົນໂລກນີ້ຄວນຈະມີຕໍ່ກັນຄື:

1.ເມດຕາທັມ.. ຄືຄວາມມີເມດຕາຕໍ່ກັນສະເໝີ ເຊັ່ນພໍ່ແມ່ມີຄວາມເມດຕໍ່ຕໍ່ລູກໆ, ລູກກໍ່ມີຄວາມເມດຕາຕໍ່ພໍ່ແມ່, ຜົວເມຍມີຄວາມເມດຕາຕໍ່ກັນ, ຄູ່ບ່າວສາວກໍ່ຕ້ອງມີຄວາມເມດຕາເຊີງກັນແລະກັນເປັນຕົ້ນ ດັ່ງທີ່ພຣະພຸດທະເຈົ້າໄດ້ຕັສວ່າ “ ເມດຕາຄືເຄື່ອງຄໍ້າຈູນໂລກ”

2.ກະຣຸນາທັມ ຄືຄວາມມີຈິດໃຈທີ່ສົງສານ ອິນດູ ແລະຢາກຈະຊ່ວຍເຫຼື່ອເມື່ອເຫັນຜູ້ອື່ນທີ່ດ່ອຍກວ່າເຮົາ,ຕົກທຸກໄດ້ຍາກ ຫຼືຊ່ວຍເຫຼືອຄົນອື່ນໆ ເຊັ່ນ ຄົນຂໍທານ, ຄົນມີໂຣກໄພ, ຄົນບໍ່ມີໂອກາດ ແລະຄົນຂາດທີ່ພິງໃນດ້ານຕ່າງໆໃນການປະຄອງຊິວິດ ເປັນຕົ້ນ.

3.ມຸທິຕາທັມ ຄືຄວາມຍີນດີ, ສະແດງຄວາມຍີນດີ, ມີທັດສະນະແນວຄິດໃນເຊີງບວກ, ມີຄວາມມ່ວນຊື່ນ, ໂອບເອື້ອອາຣິ ອາທອນ ແລະມີຄວາມໄວ້ໃຈກັນ ເຊັ່ນເມື່ອເຫັນເຂົາປະສົບຄວາມສໍາເລັດກໍ່ຄ່ອຍຍີນດີຕາມ, ເມື່ອເຫັນເຂົາໄດ້ດີ ກໍເຂົ້າໄປສະແດງຄວາມຍີນດີ ແລະຊືນຊົມ ອະນຸໂມທະນານໍາ.

4.ອຸເບກຂາທັມ ຄືຄວາມເປັນຄົນຍຸດຕິດທັມ, ເປັນຄົນສະເໝີຕົ້ນ ສະເໝີປາຍ, ມີແນວຄິດຄວາມເປັນທັມ ແລະມີສີນສີລາສະເໝີກັນ ແລະບໍ່ມີອະຄະຕິໃດໆຕໍ່ກັນ.

ສະນັ້ນ ໃນວັນວາເລັນທາຍສ໌ນີ້ ຈື່ງຂໍອວຍພອນໃຫ້ທ່ານຜູ້ໃຝ່ປາດຖະໜາຄວາມຮັກທັ້ງຫຼາຍຈົ່ງມີແຕ່ຄວາມຮັກອັນບໍລິສຸດ, ອັນຫອມຫວນ,ອັນມີຢູ່ໃນສິນ, ໃນຄອງທັມ ແລະຈົ່ງຮັກກັນຍາວນານດ້ວຍເທີນຯ.

ວັນທີ 14 ກຸມພາ 2017

ສາລາທັມບ້ານວຽງຄຳໃຫຍ່ (ศาลาธรรมบ้านเวียงคำใหญ่)

ປະມວນຮູບພາບເດີນທາງໄປຍົກເສົາເອກສ້າງສາລາທັມວຽງຄຳໃຫຍ່

ປະມວນຮູບພາບເດີນທາງໄປຍົກເສົາເອກສ້າງສາລາທັມວຽງຄຳໃຫຍ່ ມື້ທຳອິດທຳບຸນຕັດບາດ ພານັກຮຽນປູກແກ່ນຕາເວັນ ແລະມື້ທີ່ສອງວາງເລີກຍົກເສົາສາລາທັມ (ອາກາດໜາວຫຼາຍ) ທີ່ບ້ານວຽງຄຳໃຫຍ່ ເມືອງຜາອຸດົມ ແຂວງບໍ່ແກ້ວ ວັນທີ 18-20 ມັງກອນ 2560 (2017) ເພື່ອສ້າງວັດໄວ້ເປັນທີ່ເພິ່ງທາງໃຈໃຫ້ຊາວບ້ານຂາບໄຫວ້ບູຊາຫ່າງໄກຈາກອະບາຍຍະມຸຂທັງປວງ
#ຂໍເຊີນພຸດທະສາສະນິກກະຊົນຮ່ວມບໍລິຈາກປັດໄຈ #ສ້າງສາລາປະຕິບັດທັມ #ສ້າງຫ້ອງນ້ຳ #ສ້າງກຸດຕິສົງ #ຂຸດນ້ຳບໍ່ #ຂໍອະນຸໂມທະນາບຸນຂອບໃຈຜູ້ມີຈິດໃຈໃສ່ສັດທາທັງຫຼາຍມາໃນທີ່ນີ້ດ້ວຍ

National Children's Day 2560

Last Home (3 ม.ค. 60)

Case study: Second minutes of disaster - Tragic building collapse that killed 500 people in South Korea.

KEY BUDDHIST CONCEPTS

KEY BUDDHIST CONCEPTS

The Buddha was not concerned with satisfying human curiosity related to metaphysical speculations. Topics like the existence of god, the afterlife, or creation stories were ignored by him. During the centuries, Buddhism has evolved into different branches, and many of them have incorporated a number of diverse metaphysical systems, deities, astrology and other elements that the Buddha did not consider. In spite of this diversity, Buddhism has a relative unity and stability in its moral code.

The most important teaching of the Buddha is known as “The Four Noble Truths”, which is shared with varying adjustments by all Buddhist schools. In general, the Four Noble Truths are explained as follows:

1. The First Noble Truth is generally translated as “all life is suffering”, which can be easily understood when it comes to painful situations like death, illness, abuse, poverty, and so forth. But suffering also may arise from good things because nothing is permanent, everything is changing, and whatever gives us happiness will sooner or later come to an end. It seems that all pleasures are temporary and the more we enjoy them, the more we will miss them when they end. “Nothing lasts forever”, is one of the insights of the Buddha.
2. The cause of suffering is desire. Suffering comes from desire, also referred as “thirst” or greed. Our desires will always exceed our resources and leave us unhappy and unsatisfied. All suffering originates in desire, but not all desire generates suffering. Only selfish desire generates suffering:  desire directed to the advantage of the part rather than to the good of the whole.
3. By stopping desire, suffering also stops. The idea is not to get too attached to material goods, places, ideas, or even people. Non-attachment to anything is the main idea behind the third noble truth. It means that since all changes if our attachment is too strong, we will inevitably suffer at some point. After all, we will all get old, decay, and die; this is a natural cycle, and there is nothing wrong with it. The problem comes when, by attaching too much, we do not accept the changes.
4. By following “The Eightfold Path”, desire stops. The Eightfold Path is composed of: right views, right intentions, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

In some religions, sin is the origin of human suffering. In Buddhism there is no sin; the root cause of human suffering is avidyā “ignorance”. In the entrance area of some Buddhist monasteries, sometimes the images of four scary-looking deities are displayed, the four protectors whose purpose is to scare away the ignorance of those who enter.

Buddhism does not require faith or belief. If faith can be understood as believing something which is unsupported by evidence, and ignorance is overcome by understanding, then faith is not enough to overcome ignorance and therefore suffering. And belief, as understood by other religions, is not necessary in Buddhism:

“The question of belief arises when there is no seeing - seeing in every sense of the word. The moment you see, the question of belief disappears. If I tell you that I have a gem  hidden  in the folded palm  of my  hand, the question of belief  arises because you do not see it yourself. But if I unclench my fist and show you the gem, then you see it for yourself, and the question of belief does not arise. So the phrase in ancient Buddhist texts reads 'Realizing, as one sees a gem in the palm'”

(Rahula W., p.9)

In its most basic form, Buddhism does not include the concept of a god. The existence of god is neither confirmed, nor denied; it is a non-theistic system. The Buddha is seen as an extraordinary man, not a deity. Some Buddhist schools have incorporated supernatural entities into their traditions, but even in these cases, the role of human choice and responsibility remains supreme, far above the deeds of the supernatural.

In some Chinese and Japanese Buddhist monasteries, they go even further by performing a curious exercise: The monks are requested to think that the Buddha did not even existed. There is a good reason for this: the core of Buddhism is not the Buddha, but his teachings or dharma. It is said that those who wish to understand Buddhism and are interested in the Buddha are as mistaken as a person who wishes to study mathematics by studying the life of Pythagoras or Newton. By imagining the Buddha never existed, they avoid focusing on the idol so that they can embrace the ideal.

http://www.ancient.eu/buddhism/