Wednesday, December 5, 2012

Up-graduating for M.phil to Ph.D

ကုိယ့္က်မ္းအတြက္ အလုပ္မ်ားေနတာနဲ႔ အမ်ားအတြက္ ေျဖေပးေနတဲ့ အေမးအေျဖေလးေတြလည္း မလုပ္ျဖစ္။ အြန္လုိင္းလည္း မတက္ျဖစ္နဲ႔ႀကိဳးစားလုိက္ရတာ ဒီေန႔ေတာ့ ေအာင္ျမင္သြားခဲ့ပါၿပီ။ မနက္(၁၀)ကေန ညေန (၃း၃၀)ထိ တကၠသုိလ္မွာ Master of Philosophy (M.phil) ကေန Doctor of Philosophy (Ph.D) ျဖစ္ဖုိ႔အတြက္ တကၠသုိလ္ဆရာမ်ားနဲ႔ ေဆြးေႏြးပြဲ(Presentation)လုပ္ဖုိ႔ ေစာင့္ေနခဲ့ရပါတယ္။ ကုိယ့္အရင္ ေဒါက္တာက်မ္းအတြက္ Presentation လုပ္တဲ့ေက်ာင္းသားက (၂)ဦးကရွိေနေသးေတာ့ အဲဒီႏွစ္ဦးၿပီးေအာင္ကုိ အစာငတ္ခံၿပီး ေနခဲ့ရပါတယ္။ ဘာပဲျဖစ္ျဖစ္ ဒီေန႔ေတာ့ အစာငတ္ခံရက်ိဳးနဲ႔ ႀကိဳးစားရက်ိဳး နပ္သြားၿပီလုိ႔ ေျပာရမွာပါပဲ။ ဘာျဖစ္လုိ႔လဲဆုိေတာ့ M.phil ေက်ာင္းသားကေန Ph.D ေက်ာင္းသား ျဖစ္သြားၿပီမုိ႔ေလ။ ကုိယ္ေရးေနတဲ့က်မ္းက A Comparative Study of the Buddhist Methods of Ordination in Sri Lanka and Myanmar ျမန္မာႏုိင္ငံနဲ႔သီရိလကၤာႏုိင္ငံတုိ႔ရဲ႕ ရွင္ျပဳရဟန္းခံပံုမ်ားနဲ႔ ဗုဒၶနည္းက်ေလ့လာနည္းဆုိေတာ့ ဒီက်မ္းဟာ ေရးမယ္ဆုိ အမ်ားႀကီး ရပါတယ္။ ဘာျဖစ္လုိ႔လဲဆုိေတာ့ ျမတ္ဗုဒၶေဟာၾကားခဲ့တဲ့ နည္းစနစ္ေတြအျပင္ ျမန္မာ၊ သီရိလကၤာတုိ႔ရဲ႕ မတူကြဲျပားမႈေတြပါ ေရးရမွာမုိ႔ပါ။



ခု က်မ္းကုိ (၆)ခန္းေရးဖုိ႔ ျပင္ဆင္ထားရာက (၁)ခန္းလည္းၿပီးၿပီ။ ေရွ႕ေရးရမဲ့အခ်က္အလက္ေတြလည္း စုထားၿပီးၿပီမုိ႔ တကၠသုိလ္ဆရာမ်ားက M.phil ကေန Ph.D ေက်ာင္းသားအျဖစ္ အသိမွတ္ျပဳေပးလုိက္တာပါ။ Ph.D ေက်ာင္းသားက အနည္းဆံုး(၄)ႏွစ္နီးပါးေတာ့ က်မ္းၿပီးေအာင္ လုပ္ရဦးမယ္ထင္ပါတယ္။ အထူးသျဖင့္ သီရိလကၤာရွင္ျပဳရဟန္းခံေတြက ကုိယ့္မသိတာမ်ားေနတာရယ္။ ဒီႏုိင္ငံမွာက ရွင္ျပဳရဟန္းခံပြဲေတြကလည္း နည္းတာရယ္ေၾကာင့္ ေတာ္ေတာ္ေလးကုိ ေလ့လာရပါမယ္။ ဆရာေတြနဲ႔ ဒီေန႔ေဆြးေႏြးတဲ့အခါမွာေတာ့ ျမန္မာနဲ႔သီရိလကၤာတုိ႔ရဲ႕ ရွင္ျပဳရဟန္းခံပံုေတြကုိ ဗြီဒီယုိရုိက္ယူထားပါ။ ၿပီးရင္ မတူကြဲျပားတာေတြကုိ တင္ျပေပးပါလုိ႔ ဆရာမ်ားကေတာ့ အႀကံေပးပါတယ္။ အဲဒီေတာ့ သီရိလကၤာနဲ႔ျမန္မာျပည္ကုိ လွည့္ပတ္ၿပီး ရွင္ျပဳပံု၊ ရဟန္းခံပံုေတြကုိ ေလ့လာရပါဦးမယ္။

ဘာပဲျဖစ္ျဖစ္ ယခုေလာေလာဆယ္ အနားယူတဲ့အေနနဲ႔ စိတ္လည္းနည္းနည္းေအးသြားၿပီမုိ႔ ဦးဇင္းစာဖတ္ပရိသတ္ေတြအတြက္ အေမးအေျဖမ်ားကုိ တက္ႏုိင္သမွ် ေျဖဆုိတင္ေပးသြားပါမယ္။

ဦးဇင္း Presentation လုပ္တာ အခ်ိန္အားျဖင့္ေတာ့ နာရီ၀က္ေက်ာ္ေလာက္ပဲ ၾကာလုိက္ပါတယ္။ ဆရာမ်ားက သိခ်င္တာေမးတာနဲ႔ ကိုယ္သိတာနဲ႔ေျဖေပးတာနဲ႔ ဘယ္လုိေရွ႕ဆက္လုပ္ရမယ္ဆုိတာေတြကုိ ေဆြးေႏြးခဲ့ျဖစ္ပါတယ္။ ဆရာမ်ားရဲ႕ သီရိလကၤာနဲ႔ျမန္မာတုိ႔ရဲ႕ ရွင္ျပဳရဟန္းခံပံု မတူကြဲျပားတာေတြကုိ ေမးတဲ့အတြက္ ဦးဇင္းေျဖခဲ့တာေလးေတြကုိ စာဖတ္သူမ်ားလည္း ဗဟုသုတရေအာင္ အနည္းအက်ဥ္းျပန္လည္ ေကာက္ႏုတ္ၿပီး ေရးသားတင္ျပေပးလုိက္ပါတယ္။

(1) Most of novices probably hold the higher ordain after 20 years old according to Myanmar tradition, while Sri Lanka tradition emphasizes that a person can hold the higher ordination when they want to be that after 20 years.

(2) In Sri Lanka there is least of higher ordination– it is only one time in a year for each Nikāya. But, Myanmar holds the celebration of higher ordination as they like anywhere (Sīmā).

(3) Sri Lankan tradition said that there have to set an entrance examination for higher ordination, belonging to Rāmanya Nikāya and Amarapūra Nikāya. According to Myanmar tradition, there is no need to set exam for higher ordination.

(4) If a novice, who had problem with the chief monk or Dāyakā comes to other Nikāya temples. He may not get the Upasampadā in that temple. But, if the attitude of the novice is good the chief monk of the temple may consider the higher ordination of that for novice. Nevertheless, the chief monk of temple in Myanmar consider for the higher ordination even that particular novice is good or not.

(5) In Sri Lanka, it is necessary a permission of higher ordination from Nikāya. But there is not permission from Nikāya in Myanmar.

(6) Sri Lanka tradition said that before a monk ordain, he must to change to lay-life – without changing it is not capable to ordain. But, the different is that in Myanmar a novice, changed, or not, can attain the higher ordination.

(7) While Sri Lanka higher ordination is celebrated by gathering many novices who are ready for higher ordination and already allowed by their teachers and higher Saṅgha, in accordance with Myanmar Tradition, there is only one novice in the most of celebration of ordination.

(8) In Myanmar, most of people, married or not, often attain the higher ordination for a few days - anything up to month, thought often far less, while there is probably not any temporary ordination in Sri Lanka.

(9) Myanmar tradition has that if candidate Samanera(novice) or Bhikkhu(monk) he will have Shin-Dagar (male supporter of a Samanera) and Shin-Dagarma (female supporter of a Samanera) like that his family or other family. If other family manages for Pabbajja or Upasampada they usually support the essential needs of that Samanera or Bhikku for life, while some pious devotees regard that Samanera or Bhikkhu as their very own son, looking after his needs and even portioning him among their children to heir heirloom. Regardless of whether one is related or not, they ordain the one to whom they are devoted in their heart. But, I didn’t find in Sri Lanka. Is it correct or not? No, Sri Lanka has a few people. This is director answer.

(10) One thing for sure, last but not least, is that the celebration of higher ordination in Myanmar is easier than Sri Lanka and other countries.

ဒီအခ်က္ေတြကေတာ့ အဓိကအားျဖင့္ ျမန္မာနဲ႔သီရိလကၤာတုိ႔ရဲ႕ မတူကြဲျပားမႈေတြပါ။ ဦးဇင္း တက္ႏုိင္သမွ် ေမးေျဖလုပ္ခဲ့တာေတြကုိ အက်ဥ္းခ်ဳပ္ ေရးသားေပးလုိက္တာပါ။ အဲဒီထဲက နံပါတ္(၉)မွာ ျမန္မာျပည္က ဒကာ၊ ဒကာမေတြဟာ သူတုိ႔ရဲ႕ ဦးဇင္းကုိ သူတုိ႔ရဲ႕သားတစ္ေယာက္လုိ သေဘာထားၾကတယ္။ တခ်ိဳ႕ဆုိ အေမြးစား အေမြးခံမ်ိဳး သေဘာထားၾကတယ္လုိ႔ ဆရာေတြကုိ ၾကြားခဲ့ပါတယ္။ ဦးဇင္းကိုယ္တုိင္ေတာ့ မႀကံဳဖူးပါဘူး။ ဦးဇင္းသူငယ္ခ်င္းေတြမွာ အဲဒီလုိမ်ိဳး ဒကာ၊ ဒကာမေတြရွိတာကုိ ျမင္ဖူးၾကားဖူးလုိ႔ ၾကြားခဲ့တာပါ။ ဦးဇင္းက ဘာျဖစ္လုိ႔ ကုိယ္တုိင္မႀကံဳဖူးဘဲနဲ႔ ေျပာခဲ့ရတာလဲလုိ႔ေမးရင္ ကုိယ့္ႏုိင္ငံက ဒကာ၊ ဒကာမေတြ ဘယ္ေလာက္ထိ ေစတနာသဒၶါတရားေကာင္းတယ္ဆုိတာကုိ သိေစခ်င္လုိ႔ ေျပာျပခဲ့တာပါ။ တခ်ိဳ႕ ဒကာ၊ ဒကာမေတြရွိၾကတာမုိ႔ ဦးဇင္းလည္း လိမ္လည္တာမ်ိဳးေတာ့ မျဖစ္ေလာက္ဘူး ထင္ပါတယ္ေလ။

ဦးဇင္းစာဖတ္ပရိသတ္မ်ား အားလံုးက်န္းမာခ်မ္းသာကာ လုိရာဆႏၵျပည့္၀ၾကပါေစလုိ႔ ဆႏၵျပဳလ်က္........။

အရွင္ေကာမလ ဆန္နီေနမင္း


0 comments:

Post a Comment

Powered by Blogger.