Maha Swe - Forest and Mountain

Forest and mountain

Cloudy... Cloudy...

Example... Example... Example

The sound of a brass cymbal is considered a sacred sound to Buddhist saints. Whenever they hear it, it is sweet to the ear and automatically brings joy.

In a large courtyard on the western side of the city of Manshwe, there was a large wooden mill, wooden buildings, and in one place, on a flat piece of land, a large four-story, five-story house built of smooth, smooth poles, about an inch wide.

It was the day of the 1309th, the full moon of Thadingyut. The big sawmill, which had been ringing with the sound of a stream, had also been closed, the smoke had stopped, and it was quiet. In such silence, the sound of brass drums and the call of the monks could be clearly heard from the upper floor of the house.

It was about one o'clock in the afternoon. If you look into the upper room of the mansion, you will first see the golden temple hall and the golden image of the Buddha, about a thousand feet in diameter, and the silver flower pots and silver water jugs, with lotus flowers, beautiful leaves, and roses blooming in abundance.

In the front of the monastery, on a large wicker chair, sat a monk, aged about 30 years and over 50 years, with a green head and a golden appearance, with his legs crossed. In front of the monk, who was covered with large carpets, were about 50 people, kneeling and listening to the Dhamma.

The monk, who is usually a monk of the Shwedagon Pagoda, preaches with four or seven notes, such as “Come, come, Kyi, come

At the end of the Pali and commentary, the audience was chanting praises as the speaker played a brass zither. Some were concentrating on the Dhamma, while others were gazing at the Dhamma, having eaten before noon and were so absorbed in the Dhamma that their eyes were wide open.

"Now.. let's continue the trial..."

“If you ask people in the world today, they say they are too busy with work and they don’t have time. When you ask them what the issues are, they say it’s just food, clothing, and providing for their children and spouse. Is that right, Daka Nyein?”

“Yes, Lord” (the voice of the devotee)

" These are basically marital issues."

That is why the Buddha spoke of the many and varied matters. He said, "The reason why people live in a house of worship is because there are so many and varied matters that time cannot handle."

If we consider the usefulness of such a multitude of matters according to the calculations of the wise, we will find that they are useless and only serve as unnecessary work, a lot of trouble, and a lot of dirty work that creates defilements. Evil deeds, cruel and violent greed, anger, pride, delusion, and delusion are the bad defilements that arise from such busy work.

"Oh my God, that's right."

“For example, just as snakes and tigers emerge from the thickets of the forest, we always remember that the defilements similar to snakes and tigers emerge from the busyness of human beings. Without such busyness, there would be no way for the defilements and evil spirits to escape, wouldn’t there, Daka Nyein?”

"That's right, no more, my God."

"There are many beings who have wandered through the entire cycle of existence, unable to end their lives, in the midst of such defilements, such as work, wealth, and pleasures. They have wasted their time, wandering endlessly, pondering over the endless cycles of existence, even those activities that are the cause of their defilements and the cause of their attachment."

They have never even dreamed of the great task of destroying the materialistic view of the body, which is so important to them. The work of the cycle of life that they have carried out, believing it to be auspicious and auspicious, and unable to let go of it, is only to make the self-view of the body stronger and stronger, and to make the bonds of attachment stronger and stronger by spreading the impurities of the defilements.

"Oh my God, that's right."

“That is why, at this time when the great Buddha Dharma is shining brightly and brightly, we should not be distracted by the busy and hectic work of life and death, which is a constant in the cycle of existence, but should instead strive for the great and noble work of peace, the work of liberation and liberation from self-centeredness.”

"That's right, God, you should try."

“The great tasks that are the backbone of a cycle are never finished. Even though the worlds try to do them for an infinite amount of time, we never have the feeling that we are at peace, that we are on the path of happiness, that we have reached the path of liberation. As the saying goes, the longer we work on the great tasks of the cycle, the longer we get stuck in the cycle.”

"That is why the great sages and great sages have said that the great tasks of the cycle of life, such as raising children, raising wives, marriage, courtship, and competing for honor, are all burdensome and burdensome."

"The venerable Venerable Leti Sayadaw once said that one should perform this kind of meditation. Balanam is the effort of human beings who do not know anything about the suffering and hardships of living beings, and they struggle to the limit, and they make efforts to achieve their goal. Ititasama, therefore, is called balusutva, balusukka."

The monk, with his clear voice and profound teachings, made the audience, except for four or five elders, look around and become very bored. Some of them even fell asleep. They did not dare to get up from their seats.

The audience listened to the Shwedagon Buddha's teachings without getting tired, so they could not blame those who did not watch. The monk's kindness also meant that he wanted the audience to understand as he understood. He wanted them to think about how to escape from the cycle of samsara. Therefore, after drinking half a glass of iced water, he continued his teaching.

“The reason I preached about the great workers, the great workers, in this way is because in this era, I preached about the great workers,

"Very beautiful, my God."

“The great work of eliminating self-delusion is only possible within this great religion. It is a great work that has been found in the infinite cycle of existence. Just as the great Buddha, who greatly enjoyed the era of the Buddha’s enlightenment, so too, when faced with the great work of eliminating self-delusion, we should be mindful that we should strive for the great work of eliminating self-delusion, just as we took refuge in the great religion of overcoming self-delusion.”

The forest of the zero forest, the forest of the five-fold forest, the forest of the five-fold forest.

The asaratāva vidva khande, tattādithti” phahātave. That “vidva, the seer of the view, the place of the seer, the expert in the view, the self-view, the world-world cycle, the world-world cycle, the evil self-view that is always attached to it, the paha tave. You or I, the scolding, the driving force, the strong force, the detachment, the five aggregates, the form-name-dharmas, the pratāva, the non-self "The light of insight, the flame of insight, should be illuminated with the eyes of wisdom, so that one can know, see, and think, and contemplate it often."

Sadhu .. Sadhu ... Sadhu ... Cloudy .... Cloudy .... Cloudy ....

The audience nodded their heads at the sound of the chanting of the sadhu and the sound of the cymbals. The sermon the monk was preaching was only the beginning of the path to the elimination of self-centeredness, and it seemed that the audience could not follow it, so the weak monk stopped the sermon.

“Now...now...all the monks and nuns will be silent. Let's just stand like this today,” he said, and the audience immediately got up from their seats. They stretched their arms and crossed their legs, trying to calm down as much as they could. The monk stood up from his chair and was about to leave when the elders started kicking him again.

The one who picked up the carpets, the one who picked up the spittoon and the one who picked up the ashtray, they were cleaning the upstairs of the big house.

When the neighboring fans left, only the owners and maids remained on the upper floors of the mansions.

About 85 years old, 5 feet 11 inches tall, with graying hair and a straight, slender figure, Bo Ye Kyaw is a Shwebo resident who often boasts that his height is the same as U Aung Zeya's.

About 55 years old, 5 feet 10 inches tall, with fair skin and dark, smooth hair, U Tauk Htein, (son of Bo Ye Kyaw) “Konebaung Thirein” was a skilled and talented man who owned a timber mill.

About 50 years old, 5 feet 5 inches tall, fair-skinned, with a pure and pure figure, Daw Gwan, U Tauk Htein's wife, with an old-fashioned braided hairdo, a thick, loose-fitting robe, and a yogi slung over her shoulder.

About 22 years old, 5 feet 10 inches tall. Fair skin, red nose, and a young man named Maung Tun Win (U Tauk Htein's eldest son, Oratha) is studying for a B.E. in engineering at Yangon University. He returned to Shwe Mann temporarily during the Thadingyut school closure.

Khin Phyu (Hun Win's younger sister), about 20 years old, 5 feet 5 inches tall, with fair skin and a plump body

The Konbaung Thirein machine and all its belongings are closely linked to these five people. The most important people in the house are also these five.

It was about two in the afternoon. A car horn honked from the courtyard, followed by the sound of a car stopping in the empty space below the house, and the sound of the car's fuel tank closing. Khin Phyu's face was smiling happily, and he heard the sound of brisk footsteps and a pleasant voice saying, "Phyu Phyu Water."

A young woman, about 20 years old, 5 feet 4 inches tall, with a pale complexion and a very beautiful figure, arrived.

Khin Phyu greeted the young woman as she entered, hugged her neck, and they walked towards the living room. The young woman said,

“Phyuphyu will come, right?” “Oh… I will come… Myint Myint… I will even call Ko Ko.”

"What... why should I follow you? You guys tie the horses yourself, I won't follow you..."

The big man looked at her with a frown and blew his trumpet, and the young woman, with a faint frown, went to look for him.

In Manshwe, on the full moon day and the first day of the full moon, the elders make donations and observe the precepts, while the young and old go there with joy and celebration. In particular, the full moon day and the first day of the full moon are the days of the festivals of the Buddhas Kuthodawgyi, Kyauktawgyi, and Sandamuni at the foot of Mandalay Hill, not only the whole city of Mandalay but also the nearby towns and villages often come.

It is no longer just a cultural merit festival like in the past, but a joyous festival. Along the main road next to the northern moat of the Golden Palace in Mandalay, from west to east and from east to west, vehicles such as cars, horse-drawn carriages, rickshaws, and carts, all dressed in yellow, green, red, and blue, are bustling with activity.

Young and old, one after another, like a mountain party, they were laughing and laughing,

The young man echoed the sentiment that adults often say that they are angry because they do not like the way people go to the festival of gods and goddesses.

The height of the members of that family shows how much they care about health and physical strength according to their lineage. Khin Phyu and his friend Myint Myint, also known as Khin Myo Myint, are also 5 feet 4 inches tall and are eager to choose her as their daughter-in-law.

When the school closes that year and the son returns, they will first make the young couple fall in love. Then, they will arrange for the older couple to get engaged and plan to get married when the time is right.

Khin Myo Myint was of good parents. She was the daughter of a machine owner, and was well-educated, intelligent, and intelligent. She had excellent health. Bo Ye Kyaw, U Tauk Htein, and Daw Gwan were particularly fond of her. She was also entrusted with the responsibility of paving the way for the people to communicate with Khin Phyu. Therefore, Khin Phyu said, “I will have to call Ko Ko too.” Why should Ko Ko go with me? ..etc.

Maung Htun Win and Khin Myo Myint had not seen each other for the first time. When Khin Myo Myint was 16 and Maung Htun Win was 18, they had been friends since they were young adults in Sagaing. “Come with me, son” (U Tauk Htin’s voice) “Yes, son, girls are weak” (Daw Gwan’s voice)

Maung Tun Win was a man who listened to his parents. He was thinking about going with them when his parents urged him to.

“We don’t have to go on a long journey into the forest, we just go by car, Daw Daw… We dare to go.”

Khin Myo Myint smiled and said to Daw Gwam, but the young man became angry and

"So go, go, I won't follow you if you don't follow me."

"Good.....good. If you come, the goons will call you brother-in-law, and you will see me in the next gendarme."

Khin Myo Myint said this and went into a room with Khin Phyu. The two friends could be heard chatting and laughing from the living room outside.

"She's a very beautiful girl, my dear. She's the kind of girl who would be worthy of being made queen by a Burmese king."

The old man praised his granddaughter's good looks in a loud voice. Htun Win said nothing to the man's opinion, but looked up at a 24-inch photo hanging on a large island pole.

"Isn't it too early to go by car, Myint Myint?"

"Not early, Phyu Phyu, I have to pick up the girls, so I'll leave at 4 o'clock... I came here early."

The two friends left the room after a short conversation. The only difference was that they were not tall or thin, Khin Phyu was white and Khin Myo Myint was thin and thin. Khin Phyu did not dare to call him again. Before the war, Htun Win had been teased by the young women at the Taung Pyone Festival when he was 15 years old, so he hated Taung Pyone. Khin Phyu knew that he had never gone to the pagoda festival since they said that the Kyauk Dawgyi Festival was like Taung Pyone. If he took him now, he would not tolerate being called a brother-in-law, so he asked his brother who was staring at the photo and the two of them went downstairs. U Tauk Htein and Daw Gwan also went downstairs and left, leaving only the old man and Htun Win upstairs.