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2024-09-12 09:04:36
あそはせ　て　　あそおうふあはせえてい　　あそふ　遊ぶ　とは乖離しない確実善徳得る事　
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魔訶般若とは

MAHA

ですね

般若は

当て字ですから

漢字の音

PUTARA

POHOTARA

PUNYA

PHUJA

ファラミタ

マハ　プラミタ

補陀落も同じ

安寧を保持して永久にあるという意味だからです

平安

奈良

平

たいらかという翻意は

何か

安寧安樂と云う事だから

戦々恐々という心理でも無い

報復したやるぞとか

相手を憎しむ行為でもない

いつか

俺様が一番になるぞとか

競争ゲームの勝利の夢見でもない

ここよのいきを

安定し

安閑で

十二分

幸福至大無限無量という状態の維持をして

当然という事ですので

安寧

を

いいますけども

そんな

難しい事でないし

理解できます

存在自体を

自分の存在自体を

喜悦そのもの

有難いと

認知を

無限に出来ているならね

くすしきことも

理解し

補陀落で

南海の海に自分から

沈んでいく必要もないのですよ

山岳でのおおいなる

修業をしても

それはそれでよろしくあるが

しかし

いまある

自分で十二分

喜悦なのですよ

と

認知形成をする事にこそ

投資する力量というものこそ

エネジ―だという事

汚れとは

判断の時です

相手の振る舞いとか

意見とか

自分を批判してきたとか

妬むとか嫉むとか

そのような

侵害も含めて

行為があって

それを

柔軟に

誠実に

そうだ

と

受け止める

能力を自分で養っている事は

賢明だという事だし

相手を理解しようと

つとめて

はげむことこそ

さかしくあって

それこそ

merit

恩寵のさいたるもの

自己憐憫こそ

毒の中の毒であって

同時に

なにもかも

勝つために

妄想し

IMAGEし

ほんとうは

自分は世界一の優れた者なんだとか

自己イメージを

誇大かしているのは

なんとも

惨めな状態を

保持している事だという事だ

それは

卑下などできないのです

その経過の結果は

その方のはじめから

ある何かの支障を

その人は

知らないうちに

抱えて重荷にしているからです

家族の関係の問題など

親

父

母

の背負ってきた

重荷を

そのまま

背負わされている子もあるし

期待とか

自己存在を無視されてしまった

子もあるのもです

父と子

の関係では

また

母子の関係の信頼を構築する時に

あまりにも

親が

社会的な価値の常識価値を

その子に

操作するのは

危険ですね

あやうい

子の成長過程で

どこまでも

操作しMODELを

IMAGEしてある

理想の事に

アディクトしまくると

それこそ

アディクションの問題の典型なのですから

自己覚知の作業を

丁寧に

セルフヘルプの為に

実践する事こそ

御徳ですね

全く存在は

別者

ですから

ひとり

ひとり

存在自体

それこそ

ほめうたうことです

南山堂鬼山

Mha Puja - Wikipedia

Mha Pujā (Newar Script: 𑐴𑑂𑐩𑐥𑐸𑐖𑐵‎) (Devanagari: म्हपुजा) is an annual ritual performed by the Newar people of Nepal to purify and empower the soul as part of New Year celebrations. It is performed on New Year's Day of Nepal Sambat, the national lunar calendar of Nepal, which occurs during the Swanti festival.[2]

Mha Puja means "worship of the self" in Newari, and it celebrates the spirit within oneself. The ceremony signifies an auspicious beginning of the New Year, and invokes prosperity and longevity for the participant.[3][4] Mha Puja and Nepal Sambat are also celebrated abroad where Nepalese have settled.[5]

The ceremony
A row of mandalas (sandpainting of a sacred circular diagram) are drawn on the floor for each member of the family. Extra mandalas are drawn at the end of the row for the two messengers of death. Mandalas are also drawn for essential household items like water pitcher, winnowing tray and broom. The mandala is worshipped by making offerings of ritual food, sacred thread, colored paste, incense, lighted wicks and flowers.

Family members then sit cross-legged in front of one's mandala, and the lady of the household walks down the row putting Tika

(a dab of colored paste) on their forehead. She then presents each member an extra long burning wick (khelu itāh खेलु इता:) which is placed next to the mandala. She also gives them sacred threads (kwakha क्वखा) and a basket of fruits including citron (tahsibwa त:सिब्व) symbolizing long life and good fortune.
The next part of the ceremony is Sagan Biyegu (सगं बियेगु). One of the women walks down the line holding a clay pot containing Dhau (yogurt) from which everybody takes a dab and puts it on one's temple. The participants are then presented a set of auspicious ritual food consisting of boiled egg, smoked fish and rice wine. The rice wine is poured in a little bowl and refilled three times, until when the bowl must be held in the hand and not set down.

The worship of the mandala is the principal ritual during Mha Puja. The mandala represents the universe, and the wick and incense stick which are lighted during the ceremony means that the participant should spread brightness and fragrance for others.[6] Mha Puja is a revered custom among Newars, and is observed outside Nepal too.[7][8]

The mandala
The mandala is a sandpainting made with powdered limestone. The Mha Puja mandala is drawn in the shape of an eight-petalled lotus inside a circle marked with water. It can be drawn freehand or by using a stencil or mould. At the center of the mandala, a small circle is drawn with mustard oil. This is surrounded by concentric rings marked with red rice, black lentil, black soybean, unhusked rice and puffed rice as per family tradition.[9]

The items used to adorn the mandala symbolize good fortune, long life and freedom from perils. The mandala has been interpreted as a microcosmic and macrocosmic representation of the self.[10][11] The ingredients used to construct the Mha Puja mandala may differ as per caste group and family tradition, but the philosophy behind the ceremony is the same.

The feast

Bronze dinner plate with initial servings
At the end of the ceremony, the family members partake of a feast. The bronze plate containing auspicious food items is placed on one's mandala, destroying the not so perfect mandala made and decorated design to signify worldly impermanence.

The main menu consists of a set of eight items representing the Astha Matrika, the eight grandmother goddesses who are worshipped as protectors. They are known as Ajima in Nepal Bhasa. The arrangement of the food on the plate also represents a mandala, with a mound of beaten rice at the center surrounded by portions of eight side dishes. In addition, other food items are served to make a sumptuous feast. After dinner, the plates and leftover food are left as they are overnight. The floor is swept clean the next day.[12]

See also
Swanti (festival)
Nepal Sambat
Sagan (ceremony)
References
"Mha Puja".
Dhaubhadel, Manoranjan N. (17 November 2012). "Mha Puja -- A Unique Newah Tradition" (PDF). NOA-FL Newsletter. NOA Florida Chapter. Archived from the original (PDF) on 14 October 2013. Retrieved 12 October 2013.
Maharjan, Ujjwala (5 November 2010). "Cultural symbolisms in Mha Puja". Republica. Archived from the original on 26 September 2013. Retrieved 21 November 2012.
"Mha Puja today, Nepal Sambat 1132 being observed". Ekantipur. 27 October 2011. Archived from the original on 10 June 2015. Retrieved 21 November 2012.
"Mha Puja 2012 & New Year Nepal Samvat 1133 Celebration". Pasa Puchah Guthi UK. 2012. Archived from the original on 20 July 2013. Retrieved 15 October 2013.
Maharjan, Ujjwala (5 November 2010). "Cultural symbolisms in Mha Puja". Republica. Archived from the original on 26 September 2013. Retrieved 21 November 2012.
"NOALC Celebrate Mha Puja 2012". Newah Organization of America. 2012. Retrieved 10 June 2013.
"Mha Puja 2012 & New Year Nepal Samvat 1133 Celebration". Pasa Puchah Guthi UK. 18 November 2012. Archived from the original on 20 July 2013.
Bajracharya, Chunda (2000). Newah Tajilajii Nakhah Chakhah. Kathmandu: Nepal Bhasa Academy. p. 145.
van den Hoek, A. W. (2004). Caturmāsa: Celebrations of Death in Kathmandu, Nepal. CNWS Publications. p. 127. ISBN 9789057890987.
Löwdin, Per (1985). Food ritual and society among the Newars. Uppsala University. p. 66. ISBN 9789150605938.
Bajracharya, Chunda (2000). Newah Tajilajii Nakhah Chakhah. Kathmandu: Nepal Bhasa Academy. p. 148.
vte
New Year by calendar
vte
Festivals in the Hindu calendar
Categories: NewarNew Year celebrationsBuddhist festivals in NepalCeremonies in NepalRitualsAnnual events in NepalBuddhist holidaysHindu holy daysOctober observancesNovember observancesObservances set by the Nepal Sambat calendar
This page was last edited on 27 January 2023, at 17:01 (UTC).