The Lion's Outlook - Sitagu Stars' Research Journal - Vol-06 - 2015

THE LIONS OUTLOOK
SITAGU STUDENTS RESEARCH JOURNAL
VOL. VI
March 2015
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Published for Department of Research and Compilation

Sitagu International Buddhist Academy
Sagaing Hills, Myanmar
SITAGU RESOLUTION
WITH NO THOUGHT OF PRIDE OR GLORY

WITH UTMOST HUMILITY
WE RESOLVE
TO MAKE BETTER THE WORLD WE LIVE IN AND
TO PROMOTE OUR SSANA
TO THE BEST OF OUR ABILITY
i The Lions Outlook, Sitagu Stars Research Journal, Vol. VI
EDITORIAL BOARD
EDITORIAL DIRECTORS
Ashin Dhammikadhaja
Lecturer, Sitagu International Buddhist Academy, Yangon, Myanmar
Ashin Dhammcra
Research Scholar, Panjab University, Chandigarh, India
SENIOR EDITORS
Ashin Kovida
Lecturer, Sitagu International Buddhist Academy, Yangon, Myanmar
Ashin Issariya
Lecturer, Sitagu International Buddhist Academy, Sagaing, Myanmar
Ashin Sundara
CEO, International Buddhist Education Center, Sagaing, Myanmar
Ashin Ukkasa
Lecturer, Sitagu International Buddhist Academy, Sagaing, Myanmar
Ma Sigsiri
Ph.D., Punjabi University, Patiala, Punjab, India
ASSOCIATE EDITORS
Ashin Kusala
Research Scholar, University of Pune, Pune, Maharashtra, India
Ashin Vaita
Research Scholar, Acharya Nagarjuna University, Guntur, Andhra Pradesh, India
Ashin Guissara
Research Scholar, Annamalai University, Chidambaram, Tamil Nadu, India
Ashin Candvara
Research Scholar, Panjab University, Chandigarh, India
U Soe Moe Zaw
Managing Director, Academy English Language Training Center, Sagaing, Myanmar
ii The Lions Outlook, Sitagu Stars Research Journal, Vol. VI
PREFACE
It is great pleasure to release THE LIONS OUTLOOK, SITAGU

STARS RESEARCH JOURNAL (VOL. VI) on Full moon day of Tabaung,
1376 (4/03/2015) to mark 10th Anniversary of The Lions Outlook along
with the auspicious occasion of Sitagu Adhipatis 78th Birthday.
In this memorable journal, endless endeavors of Sitagu students are
showcased by valuing their everlasting harmony and genuine humility in
pursuing multidimensional system of Pariyatti and higher knowledge of
Paisambhid at the intellectual hub of Sitagu International Buddhist
Academy. Since the journal aims to build easily accessible research
database and academically boundless atmosphere for the SIBAs, Sitagu
students at home and abroad contribute their authentic research works
with the equitable and applicable Buddhist perspectives on the prospect
of equality and diversity in 21st Century.
As the first ever endeavor of SitaguStar StudentSelection, the Lions
Outlook, Sitagu Stars Research Journal was released on the full moon
day of Tabaung, 1366 (24.03.2005) to join with Sitagu Adhipati
Sayadaws 68th Birthday celebration. Since then, Sitagu Students research
journal has its upmost speed to further annual circulations among SIBAs.
Now is the extraordinary moment of Volume VI, standing out for the fact
that its release on Full moon day of Tabaung, 1376 (4/03/2015) is to
commemorate the 10 th Anniversary of The Lions Outlook Research
Journal.
This journal strives to impress sitagu academic atmosphere through
accuracy and ability to be academically articulate. Perhaps, there are a
few errors remaining. An apology goes primarily to the original authors
and to readers secondarily. Additionally, the responsibility for the facts or
opinions expressed is entirely of the authors and it will be upgraded with
upcoming fresh researches if future allows.
iii The Lions Outlook, Sitagu Stars Research Journal, Vol. VI
As a humble gift for Sitagu Adhipatis 78 th Birthday, the Lions

Outlook, Sitagu Stars Research Journal, Vol. VI draws its inspiration from
the Sitagu Adhipatis noble works.
This journal is dedicated to sitagu graduates who shine for SIBAs.
We are deeply obliged to all of them. Members of editorial board merit
our appreciation. Last but not least, special thanks go to sitagu colleagues
and friends who always encourage sitagu students in their research works.
4 March 2015
Organizing Body
SitaguStar StudentSelection
Sitagu International Buddhist Academy
Mandalay, Sagaing, Yangon, MYANMAR
iv The Lions Outlook, Sitagu Stars Research Journal, Vol. VI
CONTENTS
Sitagu Resolution
Editorial Board
Preface
Contents
I. Sitagu Sayadaws Speech

1. The power of mind for world peace
i
ii
iii
v
II. Sitagu Students Selection

Section A
1. Metta Pram (Perfection of loving-kindness)
Ma Sigsiri
2. The great reformation of the Sagha in Myanmar
Jatila Lakra
3. The Buddhas departure to Braas deer park
Ashin Kusaladhamma
4. The meditation of Jainism and comparative study of Jainism
and Buddhism
Ashin Viveka
5. Vipassan meditation: evolution and development in Myanmar
Ashin Nyanavara
6. How to overcome from Sasra
Ashin Vepulla
7. Concept of Sla in Buddhism
Kovida
v The Lions Outlook, Sitagu Stars Research Journal, Vol. VI
7
15
29
35
45
59
75
Section B
1. An analytical study of the contribution of Ashin Janakbhivasa
81
to the Pi and Buddhist literature
Candim
2. Dosa (Anger)
93
Ashin Vaita
3. Educational component of universal declaration of human rights: 99
a Buddhist perspective
Ashin Candvara
4. Meditation: A way to enlightenment
119
Ashin Kusalasmi
5. Asokas Dhammapariyya: Buddhist educational Infrastructure
135
and impact on the sustainability of Saddhamma
Ashin Dhammcra
vi The Lions Outlook, Sitagu Stars Research Journal, Vol. VI
SITAGU SAYADAWS SPEECH
Inter-Faith Dialogue:
The Religious Roots of Social Harmony
POWER OF MIND FOR WORLD PEACE1
Sitagu Adhipati Sayadaw
Sitagu International Buddhist Academy, Myanmar
Your Venerable,
Excellencies,
Distinguished guests,
Good morning,
Today, I'm very much pleased and honoured to be invited to this
multilateral dialogues seminar between Islam and Buddhism organized by
the International Islamic Culture and Relations Organization of Iran. I
really appreciate the vision and efforts of the organizers in holding this
important seminar with the objective of exchanging views and exploring
joint scientific and religious cooperation opportunities between Islam and
Buddhism for world peace. I'm very happy, indeed, to meet Muslim and
Buddhist brothers from Iran, Thailand and Sri Lanka here who are
dedicated to the strong aspiration of promoting world peace and stability.
I'm confident that frequent meetings and discussions between the leaders
of different religions not only bring about their mutual friendship and
understanding but also play an important role in achieving their common
goal of world peace and stability.
As you are all aware, the world today is facing with various conflicts
and tragedies almost everywhere. At this critical juncture, we need to find
out the cause of problem as a matter of priority so that we will reach the
right solution to the problem. In other words, it is an urgent need for us
to find ways in order that peace and stability prevail in the whole world.
1
Delivered @ Islamic Culture and Relations Organization, Teharan, Iran on 31st Dec 2014.
The Lions Outlook, Sitagu Stars Research Journal, Vol. VI
The current situation of the world is a great challenge for political,

spiritual and religious leaders. At this stage, it is my firm conviction that
we all religious leaders, on our part, are responsible to help mitigate
tensions and conflicts by disseminating the noble teachings of our
respective religions to the people.
Every religion calls upon their followers to live a moral way of life
and to attain mastery over the mind and to cultivate purity of heart.
Whether it is the Bible or the Koran, or the Veda, or the Ti-Piaka, all
scriptures call for peace, amity and harmony. From Jina to Jesus, all great
founders of all religions have emphasized it with virtues of tolerance and
non-violence. But the world we live in is often driven by religious
conflicts and sectarian strife, or even the war of brutal fighting. Because
we usually attach importance only to the outer shell of religions and we
overlook the universal truth or the inner core of religions. The result is a
lack of love, compassion, tolerance, forgiveness and self-understanding in
the mind.
When there is no peace within individual, then there cannot be
peace in the world. Violence and peace never can coexist. The only way
to achieve inner peace is insight meditation. This is non-sectarianism but
scientific result-oriented technique of self-observation and self-realization
of the truth.
Practice of Insight Meditation brings some unprecedented result -that is -- experiential understanding of how mind and body are
interacting.
Whenever negative emotion arises in human mind, such as craving,
jealousy, hatred, anger, ignorance and so on, these negative spirits trigger
unpleasant sensations within the body. On the other hand, sometimes,
positive states arise in the mind such as tolerance, love, compassion,
sympathetic joy and wisdom, etc. At that time, mental actions create
happiness and pleasant sensations within the body.
Every moment to moment, the mind generates hate or love,
compassion or cruelty, sympathy or jealousy, positivity or negativity,
pleasantness or unpleasantness and selfishness or selflessness. So the
entire mind is flooded with pleasant sensation or unpleasant sensation all
The power of mind for world peace
the time. Insight meditation reveals that mental action precedes every
physical and vocal action, determining whether that action would be
wholesome or unwholesome. That is why we must find practical methods
to create pure and peaceful mind.
The practice of insight meditation can be used for keeping the
mind balanced and the health sound. By exercising insight meditation,
everyone can remove mental disease of negativities and can achieve
balance of mind. The balanced mind will make unbalanced world
balanced, stable mind will make unstable world stable and peaceful mind
will make the violent world peaceful.
The people of any faiths can practice such insight meditation
without discrimination of caste, colour or creed. At the same time, they
may follow their own religions and traditions in peace and harmony.
There is no need for conversion of religion. A common source of tension
and conflicts create negativity only. Therefore, conversion is only for
changing negative mind to positive mind. As an observer, one will find a
society to live in peace and harmony in its natural setting.
Today in the world, we see clearly various degrees of spiritual
pollution like discontentment, dissatisfaction, disagreement, argument, no
forgiveness, demonstration, strikes, violence, invasion, aggression, and
tension, etc. These spiritual pollutions are always creating bad
consequences to human societies and human environment.
This is the manifestation of unbalanced and untrained mind. They
are motivated by negativities latent within human mind. We all
understand that we need to protect our environment and society, stop
polluting them and remove such mental pollutions.
People are searching for a place of peace and tranquillity.
However, they cannot find such a place of paradise in this materialistic
world. So, let us change our mind from negativity to positivity. Removing
such pollutants of negativities will promote peace and harmony among as
well as balanced mind and healthy relationship between human societies
and its natural environment. This is how Buddhism can foster
environmental protection.
Now, we all religious leaders of different faiths from different

countries gather here at this Interfaith Dialogue. The International Islamic
Culture and Relations Organization of Iran, Buddhist leaders of Thailand
and Buddhist leaders of Sri Lanka in cooperation with the Sitagu
International Buddhist Academy to find out the religious roots of social
harmony and also to explore the development of teaching materials
highlighting social harmony in Buddhist, Muslim and Christian faiths, as
well as a grass-roots education program.
So, I'm confident that we should join hand in hand to abstain from
conflicts and violence. We strongly condemn any forms of violence and
conflicts. We also urge all political leaders, national leaders and spiritual
leaders to join in this declaration. We all leaders must make a vow here
and now. We declare that we unconditionally condemn such brutality,
cruelty, and any violence. We must try to seek forbearance, forgiveness,
selflessness and confession for the establishment of peace, harmony,
stability, security and coexistence in the world.
Let us try to formulate a definition of religion. We should try to
understand intrinsic meaning of religion. Then, there would be no greater
misfortune for humanity than a failure to define religion as synonymous
with peace.
Every religion has its own outer shell and inner core. The outer
shell consists of rites, rituals, ceremonies, beliefs, myths, and doctrines.
These outer shells differentiate one religion from another. However, there
is an inner core which is common to all religions. This is the universal
teaching of morality, charity, mental discipline, pure mind, pure love,
compassion, goodwill, tolerance and insight truth. This is a common
denominator that all religious leaders ought to emphatically teach their
followers to practice. If proper importance is attached to the essence of
all religions, the pure love, tolerance, forgiveness and compassion are
shown for their surface level, then conflicts and violence could be
minimized.
I would here like to share my understanding that Water has
unchangeable characteristics of coolness to all, regardless of race, caste
and religion. It helps one who drinks it free from thirst and makes one
The power of mind for world peace
who touches it clean and fresh. Likewise, fire has a constant nature of
producing light and heat. People produce drinking water in different
shapes of bottles with different labels and lighters in different brand
names. However, their nature is irreversible. My message here is that if
we take a superficial look at things, we see them differently. If we use
eyes of wisdom, we will see truth and reality.
All human beings should be free to profess and follow their faith.
However, they must be careful not to neglect to practise the essence of
their own respective religions, not to disturb others by their own religions,
and not to condemn other faiths. In this diversity of faiths, when people
of different views approached him, the Buddha said, Let us set aside our
differences, let us give attention to what we can agree on and let us put
the common core which we agree upon into practice. Why quarrels?
Such wise counsel still retains its value until today.
The Buddha said, Animosity can be eradicated by its opposite
which is pure love, patience, forgiveness and so on. Animosity cannot be
eradicated by animosity. Violence is ceased by non-violence. Violence is
never ceased by violence. Hatred is never ceased by hatred. Through
pure love only, they can be ceased. This is the eternal law. This is the
Dhamma. What is called Dhamma in the world has nothing to do with
Buddhism, Hinduism, Jainism, Judaism, Sikhism, Islamism, or any other
ism. Dhamma is a simple truth1. To understand the Truth is our common core,
2. To understand the Truth is our common goal,
3. To understand the Truth is our common solution to all
problems,
4. To avoid extremism and aggressiveness and
5. To follow the Middle Path are our Common Platform.
I really appreciate and congratulate the organizers of this event for
their vision and efforts. Then, I heartily congratulate in deed all the
religious leaders, spiritual leaders, national leaders and scholars who with
morality, spirituality and determination work together for wider and
deeper understanding of respective religious teachings and to give people
the hope that religion will lead to a peaceful future in this world.
May all beings be free from aversion.

May all beings be happy.
May Peace and Harmony prevail in every corner of the world.
Thank you.
Venerable Dr. Ashin Nyanissara (D.Litt., Ph.D.)
Chancellor of Sitagu International Buddhist Academies
Principal of Sitagu International Buddhist Missionary Association
Myanmar
SITAGU STUDETNS SELECTION
METTA PRAM
(PERFECTION OF LOVING-KINDNESS)
Ma Sigsiri
Ph.D.
Guru Gobind Singh Department of Religious Studies
Punjabi University, Patiala, India
Loving-kindness (Mett) has the characteristic of promoting the

welfare of living beings. Its function is to prefer their welfare. Its
manifestation is the removal of ill will. Its proximate cause is seeing beings
as lovable,1 such loving-kindness (Mett) must be distinguished from selfaffection; its near enemy. According to U Shwe Aung, The love of the
noble ones on the world should be called Prami-mett. 2
The word Mett is translated as Loving-kindness. It is composed of
adhesive or gum, which is used when things are joined together or stuck
together. They stick together without breaking apart. When this word is
held together by loving-kindness, it becomes compact. Therefore, lovingkindness (Mett) is necessary enough to prevent the world from
disorderliness. Compactness of the word means peacefulness of world.
Disorderly world means world in turmoil.
Loving-kindness is perfects the determination to undertake activity for
the welfare of others; in order to list the work of actually providing for the
welfare of others right after starting the determination to do so, for one
determined upon the requisites of enlightenment abides in loving-kindness;
and because the undertaking (of activity for the welfare of others) proceeds
imperturbably only when determination is unshakeable.
1
2
Shwe Aung U, The Peerless benefactor of Humanity, Parami Books Publication, Yangon 1995, P, 143
Ibid, p, 147
(Mettya
parahitakaraasamdn
dhihnasiddhito,
adhihna vatv hitpasahravacanato. Bodhisambhre
hi adhitihamno mettvihr hoti. Acaldhihnassa
samdnvikopanato, samdnasambhavato ca adhihnassa anantara mett vutt.3)
Everyone in the world wishes for his or her happiness, gain and
progress. The extended application of this wish, as a characteristic feature of
those aiming at one of the triple form of Bodhi, and in relation to all alike is
perfection of loving-kindness.
The Mahniddesa4 gives definition of mett that it is the hate-lessness
(abypajjo) accompanied with compassion and proficiency of means,
directed at the good and happiness of the world. Rga is translated as lust
craving passion etc., is a defilement having an external resemblance to
mett. Therefore the practitioner of this perfection should clearly distinguish
between rga and metta for there is the possibility that one becomes misled
to treat ones rga as mett.
A handsome toddler well-dressed will be a cynosure of all eyes with
people wishing to talk to, to clasp, careless and feed him etc. On the other
hand, an unattractive and a shabbily dressed toddler would not attract any
attention. Out of these two cases it is the latter who should be the object of
loving-kindness and compassion. This loving-kindness and compassion,
generated in many hearts at the sight of the handsome but not the ugly
child, are not genuine but only apparent. They comprise a variety of
delightful cravings in the guise of the genuine qualities of compassion and
loving-kindness and are the same as lust or passion. It is this same
counterfeit loving-kindness that is felt towards ones wife, children, husband,
pets etc. It is lust in the ultimate sense 5.
Slakkhandhavagga k, p-1.70
MNid.390, (Mettti y sattesu metti mettyan mettayitatta anuday anudayan anudayitatta hitesit
anukamp abypdo abypajjo adoso kusalamla.)
5
Analysis of Perfections by Ven. Rerukane Chandavimala Mahathera, translated by A.G.S. KARIYAWASAM,
Buddhist Publication Society, 2003, Kandy, Srilanka.
3
4
Metta Prami (Perfection of loving-kindness)
If one wants to really be valuable this meditation, he or she has to be

done in such a way that it genuinely benefits others. Although an ordinary
mind cannot bring consolation to others on a major scale, it can be done in
certain aspects and up to a certain degree. This could be done only by the
devotee who is aware of the kind of succor that can be rendered and who
can then act systematically as befit the case at hand.
According to Buddhist commentary (the path of purification, Visuddhi
Magga6 and Mahvagga commentary7) deliverance of loving-kindness in the
mind is classified in three ways. These are specified pervasion, unspecified
pervasion and directional pervasion. Before practicing any application of
these, the practitioner has to spread loving thoughts for ones own self. "May
I be free from enmity, hatred, and anxiety; May I live happily." Then
gradually the loving-kindness should spread towards the whole world.
Specified pervasion of loving-kindness is to radiate loving thoughts towards
the following particular groups of living beings. These groups are seven in
numbers.
May all women be free from enmity, hatred, and anxiety; May they
live happily. May all men, all noble ones, all not so noble ones, all deities, all
human beings, all in the state be free from enmity, hatred, and anxiety; May
they live happily. Unspecified pervasion of loving-kindness is to radiate
loving-thoughts towards living beings. This way is categorized in to five in
number as follows;
May all beings be free from enmity, hatred, and anxiety; May the live
happily. May all breathing ones, all creatures, all persons, those who have
any form of life, be free from enmity, hatred, and anxiety; May they live
6
7
Visuddhi magga, p-1.289

D.A. 2-317 (Tattha sabbe satt, p, bht, puggal, attabhvapariypannti etesa vasena pacavidh,
ekekasmi averhontu, abypajj, angh, sukh attna pariharantti satudh pavattito vsatividh
anodissakaphara mett. Sabb itthiyo, puris, ariy, anariy, dev, manuss, viniptikti
sattodhikaraavasena pavatt sattavidh. Ahavsatividh v, dasahi dishi disodhikaraavasena pavatt
dasavidh, ekekya v disya sattdi itthdiaverdibhedena astdhikacatusatappabhed ca odhiso
phara veditabb.)
10
happily. Directional pervasion of loving-kindness is to radiate loving

thoughts towards all sentient ones focusing on direction as follows;
May all beings in the eastern direction, western direction, northern
direction, southern direction, eastern intermediate direction, western
intermediate direction, northern intermediate direction, southern
intermediate direction, downward and upward be free from enmity, hatred,
and anxiety; May they live happily.
May all women, all men, all noble ones, all not noble ones, all deities,
all human beings, all in state, all breathing ones, all creatures, all persons,
those who have any form of lives in the eastern direction, western direction,
northern direction, southern direction, eastern intermediate direction,
western intermediate direction, northern intermediate direction, southern
intermediate direction, downward and upward be free from enmity, hatred,
and anxiety; May they live happily.
One has to choose one of them to practice constantly until ones
mind can concentrate on these thoughts. Then the mind could be
developed to higher levels based on the concentration. Metta vackamma
means, the words that we use for communication should be with lovingkindness. Likewise, Metta kyakamma means, the things that we do physical
activities should ardently be with real friendliness and kindness.
There are eleven kinds of benefits for one who practices absorption of
loving-kindness8.
1. He sleeps happily (sukha supati): many people have an
uneasy sleep as they are in the habit of snoring, murmuring and
rolling in bed. But the person endowed with loving-kindness
sleeps happily as if he were in a trance.
2. He wakes up happily (sukha paibujjhati): many people wake
up lifelessly and absent-mindedly, yawning and murmuring. This
is an unpleasant experience for them. But the person practicing
Aguttaranikya, page-3-542.
loving-kindness rises up from sleep happily like a blossoming

lotus without any disorder.
3. He does not see unpleasant dreams (na ppaka supina
passati): there are many who dream robbers, serpents, wild
buffaloes and similar frightening sights. Sometimes they cry
aloud or scream in fear in their dreams. But the practitioner of
loving-kindness sees not such visions but temples, Cetiyas,
religious processions, and other pleasant sights.
4. He is pleasant to the humans (manussna piyo hoti): wicked
people devoid of any kindness or compassion have their
wickedness writ large on their countenances. As such they are
unpleasant to the people. In the same manner, the pleasantness
of the kind-hearted people is also apparent in their faces and as
such they are pleasant to the people like a rose, a lotus.
5. He is pleasant to the non-humans (amanussna piyo hoti): the
story of Viskha Thera is quoted here as an illustration. He was a
Paliputta resident who came to Sri Lanka and attained
Arahantship at Sittalapabbata where he stayed for a long time
out of loving-kindness to an ascetic living there to safeguard him
from the troubles coming from non-humans9.
6. Deities protect him: (devat rakkhanti): here a story is quoted
wherein five hundred monks who were practicing the
meditation on loving-kindness on a forest were well looked after
by the deities living there10.
Visuddhi Magga, p-1. 306

Dhammapada Ahakath p, 1.200
10
11
12
7. Fire, poison or weapons cannot harm him (nssa aggi v visa

v sattha v kamati); here too a story of Smvat in
Dhammapada, is quoted in illustration. In this story, one day the
King Udena was absolutely furious with Smvat by reason of
Mgaiy. The king Udena fitted his bow with an arrow
dipped in poison and shot the arrow to the Smvat. But she
bore no anger will towards the king and the arrow turned back
to the king because the power of loving-kindness.
8. He achieves mental composure quickly (tuvaa citta
samdhiyati). A mind endowed with loving-kindness is placid,
lofty and sweet. The mental derivatives of such a mind also have
these same qualities. When such gentle thoughts pervade the
body, its elemental disturbances become alloyed making it
buoyant and cheerful. This brings about physical comfort to the
individual. The cumulative effect of all these will be that the
mind will achieve concentration with ease.
9. His physical features become bright (mukhavao vippasdati):
mind is born in association with the material element inherent
in the blood within the heart. When fully placid thoughts of
loving-kindness are generated there, the blood in the heart
becomes purified. When that blood spreads in the body along
with the gentle mental formations of loving-kindness, the
persons face brightens up and becomes cheerful and pleasant 11.
10.
He passes away un-bewildered (asammho kla
karoti): many people are made to die bewildered. As a result it
becomes impossible for them even to recollect a meritorious act
they had performed. This makes even those with merit to their
11
(Citte pasanne lohita pasdati, cittasamuhnni updrpni parisuddhni honti, va

pamuttaphalassa viya mukhassa vao hoti). Sagthvagga ahakath, p-1.27
credit to take birth in lower realms. On the other hand, the

person who has a preponderance of thoughts of loving-kindness
is able to breathe his last mindfully, free from any confusion.
11.
If he fails to acquire any higher degree of comprehension,
he will be reborn in a brahma-world (uttari appaivijjhanto
brahmalokpago hoti): if the person who has developed the
absorption of loving-kindness fails to attain Arahantship on that
basis, his attainments would qualify him for birth in a brahmaworld.
One who engages in this meditation practising loving-kindness to the
above statement of the way to spread Mett, the intended beneficiaries
would come into contact with the meditators mind. Consequently various
forms of hatred and ill-will in them would become mitigated or even
entirely eradicated. The resultant state of happiness in them is the
philanthropic good achievable through this meditation. This kind of practical
benevolence percolate through quicker and better, especially to those living
in close proximity to the mediator. This practice of loving-kindness spreads
out not only human beings but also animals such as tiger, lion, cobra, etc.
and the mongoose etc. Therefore, to bring about the reign of peace in the
world, beings should cultivate more and more loving-kindness towards one
another. The more loving-kindness is cultivated, the more peaceful the
world will be. The more peaceful the world is, the more beautiful the world
will be.
13
14
References
Mingun Sayadaw, The Great Chronicle of Buddhas, vol-I, Translated by U
Ko Lay and U Tin Lwin, Published by Ti Ni Ministrative Body,
Yangon Myanmar, 1991.
Cariypiaka Ahkath: published in 2008 by Ministry of Religious Affairs
Yangon, Myanmar.
Shwe Aung, U, The Buddha- Peerless Benefactor of Humanity, Translated
by U Hla Maung, Yangon, Myanmar, 1995.
THE GREAT REFORMATION OF THE SAGHA IN MYANMAR

Jatila lakra
Research Scholar
School of Buddhist Studies & Civilization
Gautam Buddha University, Greater Noida, U.P, India
The reign of king Dhammaceti marked a new religious revival in

Myanmar. He was a monk before he became the king of Pegu. King
Dhammacetis immediate predecessors, the rulers of Pegu of the 15 th century
C.E, were devout Buddhists and contributed to the development of Sinhalese
form of Buddhism there. When king Dhammaceti ascended the throne of
Pegu, he found that Buddhist practices seem to have been neglected. The
sagha in Myanmar was split into different sects. There were six Buddhist
schools at Martaban1 and two at Dala. King Dhammaceti wanted not only to
reform the sagha but also to unify into one sect. At this time, a dispute started
as to the correct procedure for the consecration of a sm and the valid
conferment of the upasampad ordination. For this reason, he asked all the
leading theras in Burma, well-versed in the Tipiaka, regarding the valid manner
of consecrating a sm and the valid upasampad ordination. After
consultations with important monks of various sects and after earnest study of
authoritative texts he felt that the valid upasampad ordination did not exist in
Burma during this time. In order to receive the valid form of the upasampad
ordination at the hands of the monk of the Mahvihra in ri Lanka and to
reestablish it in Burma and to arrange a consecrated sm for the performance
of religious acts in Burma he sent a religious mission, composed of twenty-two
theras and twenty-two novices, to ri Lanka. The eleven theras and the same
number of novices leading by Moggalna thera took one ship and they arrived
in Colombo on 23rd February 1476. The remaining eleven theras and the same
1
Ssanavasa, p. 48
16
number of novices leading by Mahsvali thera took the other ship and they
arrived at Valligma or Weligma on 3rd March 1476 owing to bad weather.
Dhammaceti sent many valuable presents with this religious mission to ri
Lanka. Along with the presents he sent two letters, on addressed to the
Mahtheras of ri Lanka, and the other one inscribed on a golden tablet
addressed to the king of ri Lanka, Bhuvanekabhu VI. Dhammaceti took a
decision to dispatch a mission to ri Lanka in quest of higher ordination. His
resolution in this connection is available in the Kaly inscription:
Reverend Sirs, the upasampad ordination of the monks of the Mon
country now appears to us to be invalid . From the establishment of
the religion in the island of Ceylon up to the present day, there has
been existing in that island an exceedingly pure sect of monks, who
were the spiritual successors of the monks of the Mahvihra, a
Chapter who are pure and free from censure and reproach; receive at
their hands the upasampad ordination in the udakukkhepasm
consecrated on the Kaly river .. and if you make this form of
upasampad ordination the seed of the religion, as it were, plant it
(after you return here from that island), and cause it to sprout forth by
conferring such ordination on men of good family in this Mon
country .Reverend Sirs, by your going to the island of Shala, much
merit and great advantage will accrue to you.2
On the advice of the ri Lanka king they received the Sinhalese form of
the upasampad ordination from the monks of Mahvihra within a
consecrated boundary on the Kaly River near Colombo. It took four days to
confer the upasampad ordination on all the forty-four theras from Burma from
July 17 to 20 in 1476. 3 On the first day, the five theras were ordained in the
presence of twenty-four monks. On the next day, ten theras were ordained. On
the third day, seven theras were ordained. On the fourth day twenty-two
young novices were ordained. After ordination of the Burmese monks, the king
2
3
Taw Sein, Ko., A Preliminary Study of the Kaly Inscriptions of Dhammaceti, Indian Antiquary, XXII, p. 208
Blagden, C.C, The Inscriptions of the Kaly Sm, Epigraphia Birmanica, III, Part-II, p. 232; Kanai. Lal.
Hazra, History of Theravda Buddhism in South-East Asia with Special Reference to India and Ceylon, pp.
112-113
The great reformation of the Sagha in Myanmar
of ri Lanka also conferred titles on each one of them but he did not give any
new title to the twenty-two novices. The king after the ordination of the
Burmese monks invited them to a meal and presented each of them with many
gifts.4
The first group arrived in Burma safely but the other group suffered
shipwreck and arrived in South India. The envoy of the king of ri Lanka
returned home and at last they arrive in Burma. After their arrival at Pegu from
ri Lanka, they were received with great honour by the king and under royal
patronage a sm was established near Pegu. The elder Suvaasobhaa, on
the request of the king, acted as the upajjhya when the Burmese monks
received the upasampad ordination at the new sm near Pegu at the hands of
the newly ordained monks who had returned from ri Lanka. The newly
established sm of Dhammaceti is known to the Buddhist world as
Kalysm. Dhammaceti gave it the name Kaly after the name of the
Kaly River in ri Lanka.5 The main object in establishing the Kalysm in
Pegu was to arrange a duly consecrated place for the performance of the
upasampad, uposatha and other religious ceremonies and establish direct
contact with the Mahvihra fraternity in ri Lanka. The total number of
Burmese monks who received the Sinhalese form of the upasampad
ordination during 1476-1479 C.E was 15,666.6 Among them were about 800
leading Buddhist monks (gacariya), 14,265 young monks of Gmavs and
Araavs fraternities and 601 newly ordained smaeras. The newly ordained
Burmese monks after returning from ri Lanka re-established the valid form of
the upasampad ordination throughout Burma and thus brought about the
unification of the sagha and the revival of the religion in Burma.
It is interesting to note how forcefully the king reformed the sagha
through royal decrees that would hardly be tolerated today. He declared that
all saghas who were, for example, practicing medicine or other arts and crafts
or who even slightly infringed on the Vinaya rules would be expelled. The king
Taw Sein, Ko., XXII, op: cit, p. 44
Ibid, p. 238
6
Ibid, p. 242
4
5
17
18
as a layman, however, did not have the power to defrock a monk who had not
broken one of the four prjika rules. King Dhammaceti circumvented this by
threatening to punish with royal penalties the mother, father, relatives and lay
supporters of monks whose behaviour was not in accordance with the rules of
the Vinaya.7
King Dhammaceti reformed the Buddhist sagha and brought the
different sects together under one ecclesiastical authority through one standard
and absolute upasampad ordination. He occupied an important place in
Burmese history not only as an able to statesman but also as one who made a
great contribution to the establishment of Buddhism there. Thus the second
half of the fifteenth century C.E. is a great epoch in the history of Buddhism in
Myanmar.
The beginning of the sixteenth century C.E was one of the most difficult
periods for Buddhism in Upper Myanmar. Thohanbwa, a Shan king (15271543 C.E), sat on the throne of Ava in 1527 C.E. and he was a downright brute
and full-blooded savage. He thought thus:
Though the monks have got no wife and children, they again
maintain pupils and seek followers. If they have followers they might
seize the kingship and they will be able to capture the throne. It is fit
to capture and kill the monks just now. 8
At Taungbalu (Ton-bhi-luh) near Ava he erected a big hall where he
slaughtered cows, pigs, buffaloes, fowls, etc., for a feast to which he invited
monks from Pinya, Ava, Myinsing and Sagaing. When the monks were all inside
the hall, he had them surrounded and then effected a wholesale massacre.
The Ssanavasa says that he succeeded in killing three thousand monks. After
killing the monks he robbed monasteries of sacred texts and set them in flames
and also burnt many temples and destroyed many pagodas.9
Thohanbwa met the fate he deserved. Minkyiyanaung, a Burmese officer
of the old Ava court and the right-hand man of Thohanbwa, killed him in 1543
Bischoff. Roger, Buddhism in Myanmar A Short History, p. 22
Ssanavasa, p. 101
9
Ibid, p. 101
7
8
C.E for Minkyiyanaung being a man with sincere faith in the religion and
respect for the monks could no more stand the atrocities of his master. Under
these terror regimes of the Thohanbwa the Myanmar did not feel safe. So many
monks including learned monks fled to Taungoo (Ketumat), the stronghold of
the Myanmar race in the south.10 The Ssanavasa says thus:
The Elder Saddhammakitti together with the Elder Sdhujjana and
the Elder Tissanadhaja came to Taungoo. Among them the Elder
Saddhammakitti and the Elder Sdhujjana died in Taungoo but the
Elder Tissanadhaja came to Pago (Hasvati) in the reign of
Bayinnaung (Anekasetibhinda). Later, he came again to Sagaing and
dwelt in a cave near the Jetavana monastery. Afterwards when
Bayinnaung conquered Ava, he built a monastery which he made
over to Tissanadhaja.11
At the middle of the sixteenth century C.E Bayinnaung (1551-1558 C.E)
captured the throne of Pegu and again Ava. He unified both Lower Myanmar
and Upper Myanmar into one country. He conquered all of what is today
Myanmar including the Shan states as far east as Chiang Mai, and made
incursions into Thailand and Yannan. The historians said that he was the
founder of the second union of Myanmar. Bayinnaung not only unified the
country politically but also made Buddhist principles the standard for his entire
dominion. He forbade the sacrificial slaughter of animals, a custom still
practiced by the Shan chief and he built stpas and monasteries in all the
newly conquered lands and installed learned monks in order to convert the
often uncivilized inhabitants to gentler ways. 12 After king Bayinnaung, Pego
rapidly lost its significance. Bayinnaungs son persecuted the Mon and
consequently re-ignited racial tensions that would plague Myanmar for
centuries. Later, Pago was to fall into the hands of a Portuguese adventurer
who pillaged the stpas and monasteries. Eventually the whole of Lower
Myanmar, already depopulated by the incessant campaigns of Bayinnaung and
Ray. Niharranjan, Theravda Buddhism in Burma, p.197
Ssanavasa, pp. 101-102
12
Ray. Niharranjan, op: cit, pp.199-202
10
11
19
20
his successors, was pillaged by all the surrounding kings and princelings. The
country was devastated and people starved. 13 The Ssanavasa records one
major problem of the Vinaya during the sixteenth century C.E. At the beginning
of the century, the monks of Toungoo were divided over whether or not monks
could drink the juice of the toddy palm which was generally used to prepare
fermented drink. The dispute was settled by Mahparakkama thera who
decided that toddy juice was permissible only if it was freshly harvested.
Afterward, he wrote a book, Survinicchaya in which he discussed the question
in detail.14
Mahdhammarja known as Anaukpetlun (1605-1628 C.E) ascended the
throne of Ava in Myanmar in the beginning of seventeenth century C.E. He was
pious Buddhist and the religion flourished under his patronage. He built many
stpas and monasteries in his kingdom. Some monks were expert in the
knowledge of Piaka (sacred text). Tejodpa is said to have written a k on the
Paritta during the reign of king Anaukpetlun. Ssanavasappadpik says that
he wrote this Parittak during the reign of king Narawara (1672-1673 C.E). 15
Tipiaklakra was expert in the knowledge of the Piaka (sacred text) and
belonged to the Chappada sect. When he was fifteen years old he composed a
poetical version of Vessantara Jtaka, the most popular of the birth stories in
Myanmar. He became monk at Sirikhettara (Pyay). When the king Anaukpetlun
moved to Ava he was brought by the king to the royal capital Ava from
Sirikhettara. At the age of sixty he moved to the Tiriyapabbata in Sagaing and
wrote a book named Vinaylakrak. Afterwards the king built one
monastery for him in Sagaing and he resided there. He is known as
Taungphelar Sayadaw 16 in the present day for the dwelling in Tiriyapabbata.17
Thalun (1629-1647 C.E), also known as king Ukkasika, occupied the
throne of Ava after killing Anaukpetlun king. He is an important figure in the
history of the religion in Myanmar and was personally interested in the welfare
Ibid, pp. 202-203
15
Rjinda Ashin, Ssanabahussutappaksan, p.89
16
Sayadaw is called the elder monk in Myanmar.
17
Ray. Niharranjan, op: cit, pp. 205-207; Ibid, pp. 102-107
13
14
of the religion. He also built many monasteries and temples in Upper Myanmar
and gave them as a presents to the learned monks. Among them
Tipiaklakra,
Ariyalakra,
Tissanlakra,
Aggadhammlakra,
Tilokaguru and Jambudhaja were the foremost. Jambudhaja, popularly known
as Shwe-umin Sayadaw, is said to have written an exegesis of the Vinaya text
and its commentary in Myanmar language. The king gave him the title of
Jambudpadhaja. The Ssanavasa mentions that at the time of king Thalon
Tipiaklakra, Tiloklakra and Tissanlakra together with thirty monks
went to Pegu in order to discuss Piaka and on the uposatha day, they
discussed the text with the Talaing (Mon) monks. At that time the chief among
the monks of Talaing was Tilokaguru. 18 King Thalon was a great patron of
Buddhism in Myanmar. He built a stpa named Rjamaic Kaunghmudaw
in Sagaing and enshrined the sacred Tooth and the Alms Bowl received from
ri Lanka by Bayinnaung. 19 On the four sides of that stpa he built four
monasteries: on the eastern side one named Pabbavanrma, on the southern
side one named Dakkhiavanrma, on the western side one named
Pacchimavanrma and on the northern side one named Uttaravanrma. Of
these four monasteries, the monastery named Uttaravanrma, being burnt by
fire caused by the falling of thunderbolt, was destroyed. He donated the
remaining three monasteries to three learned monks. The monk who resides in
the Dakkhiavanrma monastery wrote the books named the meaning of the
Kaccyana and the explanation of Abhidhammatthasagaha and the monk who
resides in the Pacchimavanrma monastery wrote as exegesis of the Nysa.20
Aggadhammlakra is said to have written the Kaccyana, the
Abhidhammatthasagaha, the Mtik, the Dhtukath, the Yamaka and the
Pahna during the reign of king Pyay (1661-1672 C.E). He, requested by the
king himself, also wrote the Rjavasasakhepa.21
The Great Controversy of the Sagha
Ibid, p. 108
Maung Htin Aung, A History of Burma, pp. 146-147
20
Ssanavasa, p. 111
21
It is the summary of the official Rjavasa or a short chronicle of the kings.
18
19
21
22
When Sane took the throne of Ava (1698-1714 C.E) after the death of his
father, Minyekyawdin a controversy relating to the Vinaya rules of monastic
discipline arose in the monks. This controversy is called in the history of
Buddhism in Myanmar as Prupaa-Ekasika controversy. It happened over a
century. Gunbhilakra thera from Tunna village had caused the novices to
arrange their upper robes over one shoulder at the time of entering the village
for alms. He made them take only fan but did not make them take palm-leaves
for head-cover. He dwelt in the Tunna village with his followers. At that time
some monks supported him so this group is known in the Myanmar history as
Ekasika or Tunna sect.22 But there were some monks who did not like the
practices of the Ekasikas. They used to cover both their shoulders when they
went to villages for alms. They were known as Prupaas. They followed the
rules of the monastic discipline very rigidly. But the practices of the Ekasikas
were not according to the sacred texts. Many kings supported the Prupaa
sects but the Ekasika sects received favored treatment from a ruler king
Alaungpaya. In the reign of king Taninganwe (1714-1733 C.E), the Elder
Ukkamsamla of Ava was the leader of Prupaa sects and tried to popularize
the Prupaa practices in the kingdom. But the Ekasika sects protested
against his activities. Afterward, the king appointed a committee of four monks
to make a decision on the issue. But the members of the committee were not
well-read enough in the sacred texts, and being favorites of the king wanted
only to please him. So they were unable to settle the matter.
Mahdammayazadhipati (1733-1752 C.E.) ascended the throne of Ava.
During his rule some tribesmen under Gharib Newaz revolted against him and
destroyed many villages, houses, monasteries and stpas near Ava. 23 The
Manipuris and Shans invaded the country. Talaban, the leader of the Mons,
attacked Ava in 1752 C.E. and conquered it. Mahadammayazadipati was
dethroned and he was the last ruler of the Toungoo dynasty. In his reign the
Prupaa sects became very powerful. Navara known as Kyaw-Aung-SanHtar Sayadaw was a leader of Prupaa sects while Psasathera was a leader
22
23

D. G. E. Hall, A History of South-East Asia, pp. 384-385
of Ekasika sects. Navara is said to have written Gahipadattha of the

Abhidhammahasagaha-pakaraa, Gahipadattha of the Ahaslin,
Survinicchaya, Abhidhnappadpik, and Rjadhirjanmatthappaksin, a
book on the naming of kings, as essay in royal eulogy.24
Alaungpaya (1752-1760 C.E) known as U Aungzeya from Shwebo
belonged to Konbaung dynasty. He captured Pegu, Toungoo, Henzada,
Myaungmya, Pathein, Arakan and even the Mons. He unified the whole Upper
and Lower Myanmar and brought them under his control so he is known as the
founder of the third Myanmar Empire. After the end of war he devoted his time
to the development of Buddhism. He used to offer food to many monks on the
uposatha day. At that time the Elder Atula Yasadhamma was the royal
preceptor of Alaungpaya and the leader of the Ekasika sects. He took a
leading part for the establishment of the Ekasika practices. The king
supported the Ekasika sects because of his influence and they were very
popular at that time.25
Naungdawgyi (1760-1763 C.E) who was the eldest son of Alaungpaya
became king and rebuilt Sagaing as second time. Under his reign a learned
monk named a from Taungdwingyi was the preceptor of the king and the
king gave him a title named lakramahdhamma rjaguru. He is also
known as Makralopa-khingyihpaw and was the leader of Prupaa sects. He
brought out a number of works; the Padavibhsa, a book on grammar, and
commentaries in Myanmar language on the Nysa, the Yamaka, and the
Mahpahna and so on.26
Singu Min (1776-1772 C.E) known as Mahdhammarjdhirja became
the throne of Ava. He was the son of king Hsinbyushin who founded Ava
kingdom for the third time. He built one monastery for a monk known as
Manle-Sayadaw in Myanmar and gave him the title of Guamunindbhissanadhamma-rjdhirjaguru. King Singu brought Nandamla from Salin
to stay near him. He belonged to the Chappada sect and was the Prupaa
Ray. Niharranjan, op: cit, pp. 221-222
Ibid, pp. 224-226
26
Ibid, pp. 228-229
24
25
23
24
sect. He translated into Myanmar language such sacred texts as the old
Vinayavinicchaya, the Suttasagaha and the Mahvagga-ahakath. He also
wrote the Ssanasuddhidpik, a manual regarding the purification of the
religion, evidently a book on Vinaya. He became the preceptor of the king and
instructed the king sacred texts regarding Prupaa-Ekasika controversy.
Afterwards, the king issued a decree forbidding Ekasika practices and
imposing Prupaa practices on all the members of the monk. But the dispute
did not end here.27
Bodawpaya (1782-1819 C.E), the fourth son of Alaungpaya, 28 tried to
settle the Prupaa-Ekasika controversy. For the issue he appointed
commissioner and asked them to visit all the monasteries of Myanmar to get
information regarding this controversy. But the Ekasika sects told that their
practices were not in accordance with the sacred texts. Then the king declared
that the Prupaa sects followed the rules of the monastic discipline and they
performed their ecclesiastical acts according to the sacred texts. The king
founded the Prupaa practices throughout his kingdom and settled the
Prupaa-Ekasika controversy. At the time of king Bodawpaya the leader
monk of the Prupaa sects was a known as Maunghtaung Sayadaw in the
history of religion in Myanmar. The king gave him the title of bhissanadhajamahdhammarjaguru. He was the preceptor of the king and corrected
the book Rjbhiseka and interpreted its meaning in Myanmar language. 29
Re-organization of the Sagha
Bodawpaya built a new kingdom called Amarapura and appointed four
aged and wise monks to each of whom he gave the title of sagharja, the lord
of the sagha and charged them with the work of the purification of the
religion. After that he appointed the eight monks as sagharja together with
these four monks in order to purify the religion. The eight sagharja are;
Ibid, pp. 230-231; Ssanavasa, pp. 129-131

Maung Htin Aung, op: cit, p. 185
29
Ssanavasa, pp. 131-132; Ray. Niharranjan, op: cit, pp. 231-233
27
28
1. The Elder Kavindbhisaddhammapavara-mahdhammarjaguru

known as Shwetaung Sayadaw,
2. The Elder Tipiaklakradhaja- mahdhammarjaguru,
3. The Elder Cakkindbhidhaja- mahdhammarjaguru,
4. The Elder Paramasirivasadhaja- mahdhammarjaguru known as
Maehtee Sayadaw,
5. The Elder Janindbhipavara- mahdhammarjaguru,
6. The Elder Mahbhidhaja- mahdhammarjaguru,
7. The Elder lakrasadhammadhaja- mahdhammarjaguru
known as Sintel Sayadaw, and
8. The Elder bhissanadhajamahdhammarjaguru known as
Maunghtaung Sayadaw.
Thereafter, the king placed bhissanadhajamahdhammarjaguru
known as Maunghtaung Sayadaw in the position of the lord of the sagha to
purify the religion. He became the head of the monastic organization and was
ripe with wisdom. He wrote a Netti k called Petklakra after five years of
his upasapad ordination. When he was eight years old after ordination he
became sagharja and wrote a sub-commentary on the Dghanikya called
the Sdhujjanavilsin. Among his other works were the Ariyavaslara, a
Jtaka commentary at the request of the king, the Catusmaeravatthu, the
Rjovdavatthu, the Tigumbathomana, the Chaddantangarjuppttikath, and
the Rjdhirjavilsin and so on.30
During the reign of king Bodawpaya one monk named Atula, formerly a
preceptor of his father, showed Ekasika practices again. So the king
summoned another assembly to which he invited the leaders of both sects.
They finally decided Ekasika practices were not in accordance with the
sacred texts and the king exiled Atula who was the leader of Ekasika sects
from his kingdom.
Amarapura Nikya or Amarapura Sagha in ri Lanka
30
Ibid, pp. 132-136; Ibid, pp. 233-234
25
26
Bodawpayas reign (1782-1819 C.E.) is important in the history of

Buddhism in Myanmar. His reign witnessed religious intercourse between
Myanmar and ri Lanka. The most significant religious event of Bodawpayas
reign was the establishment of the Amarapura School or Myanmar sagha
in ri Lanka. The Sinhalese king Kirti Sr-Rjasinha (1747-1778 C.E) was pious
ruler and was interested in the welfare of the religion. In his reign the Buddhist
sagha gave upasampad ordination to the monks who belonged to the
highest caste only. The sagha did not allow the smaeras of the lowest caste
to join the sagha. King Kirti Sr-Rjasinha supported it and he gave order in
his kingdom to follow its advice. The smaeras protested against the kings
order and the activities of the Buddhist sagha in ri Lanka. In 1700 C.E, the
six novices, Ampagahapatissa, Mahdampa, Kocchagodha, Brhmaavatta,
Bhogahavatta, and Vturagamma, came to Amarapura near Ava together with
a lay devotee to receive the upasampad ordination at the hands of the
Myanmarese monks.31
King Bodawpaya welcomed them and helped them during their stay in
Amarapura. They received upasampad ordination at the hands of the
Myanmarese monks and one lay devotee became smaera. After receiving
upasampad ordination from
bhivasa, the sagharja of Myanmar, the
Sinhalese monks returned to ri Lanka with a full chapter of five Myanmarese
monks, a letter from
bhivasa to the Ceylonese sagharja and a large
number of Pi sacred books. On their return they gave the upasampad
ordination on many smaeras who wanted it and they established the
Amarapura sagha or the Myanmar sagha in Sri Lanka. Its members
adopted liberal policy and they allowed upasampad ordination to all castes,
high and low to join the sagha. Even today, ri Lanka possesses three schools,
the Amarapura Nikya, the Siyam Nikya (Thai school), and the Rmaa
Nikya.
The Amarapura Nikya was so called because king Bodawpaya had
established his capital in Amarapura (between Mandalay and Ava) and the
smaeras had received their ordination there. The
Ramaa Nikya was
31
Ibid, p. 136; Ibid, pp. 237-238
presumably founded by monks who had received ordination from Mon monks
in the tradition of the Dhammaceti reforms in Lower Myanmar and who had
fled to southern Thailand from the wrath of the Myanmar kings. Both these
schools were allowed to become monks without discriminating against the
lower classes. Only the Siyam Nikya (the Thai school) continued to follow the
royal command, and ordained only novices of the higher castes as monks. The
establishment of the Amarapura sagha or the Myanmar sagha in ri
Lanka is a significant event in the history of Buddhism in Myanmar. The reign
of Bodawpaya was an important period in the history of Buddhism in
Myanmar. From the eleventh century C.E. onwards Sri Lanka took the leading
part in the establishment of Theravda Buddhism. Chappada received his
ordination at the hands of the Mahvihra monks in ri Lanka and returned to
Myanmar with a full chapter of Sinhalese monks and established Shala
sagha in Myanmar at that time. But towards the close of the eighteenth
century C.E Mahvihra tradition had become weak in ri Lanka itself.
Therefore, Sinhalese novices came to Myanmar and received upasampad
ordination in Myanmar. The monks who received upasampad ordination at
the hands of the Amrapura sagha established the Amarapura sagha or the
Myanmar sagha in ri Lanka with the help of the Myanmarese monks. It
was indeed the first return gift of Myanmar to ri Lanka. 32
References:
Pa smi, The History of the Buddhas Religion (Ssanavasa), tr. B.C. Law,
Landon: 1952
Taw Sein Ko, A preliminary Study of the Kaly Inscriptions of Dhammaceti,
Indian Antiquary, XXII, Bombay: 1893
Blagden C.C., The Inscriptions of the Kaly Sm, Pegu, Epigraphia Birmanica,
III, part-II, Rangoon: 1928
Roger Bischoff, Buddhism in Myanmar A Short History, Kandy: 1995
32
Ibid, pp. 238-239
27
28
N. R. Ray, An Introduction to the Study of Theravda Buddhism in Burma,

Calcutta: 1946
Rjinda. Ashin, Ssanabahussutappaksan, Yangon: 2009
Mae Htee Sayadaw, Vasadpan, Yangon: 2010
D.G.E. Hall, A History of South-East Asia, New York: 1970
Maung Htin Aung, A History of Burma, New York and London: 1967
P.V. Bapat (ed.), 2500 Years of Buddhism, New Delhi: 1956
K.L. Hazara, History of Theravda Buddhism in South-East Asia, Delhi: 1982
Pe Maung Tin & G. H. Luce, The Glass Place Chronicle of the Kings of Burma,
Oxford: 1923
THE BUDDHAS DEPARTURE TO BRAS DEER PARK

Ashin Kusaladhamma
Research scholar
Department of Pi, University of Pune, Pune, India
The Buddha attained enlightenment as owner of the omniscient on

throne under the Mahbodhi tree, now a day Buddhagay, in Vihar state,
India, in 588 B.C during Viskh full moon day early in the morning.1
Afterwards he stayed in seven different places for forty-nine days, known
as Sattasattha,2 i.e., seven days in each place in the surrounding area of
the Mahbodhi tree.3 He went back to the Ajapla tree, and in the eight
week moved to Bras Deer Park, where he delivered his first speech in
which he gave the ordinances for five grove monks and the Gods. 4 I
should like to examine in this paper the varieties of reasons that have
been given in the Commentary and sub-commentary literatures to
explain the Buddhas journey to Bras.
Both in the Pcittaydiyojan 5 and MahBuddhavam 6 it is stated
that the Buddha was staying in the Ajapla tree again in the 6th of sh,
Thursday. It is the next day after a forty-nine day period that ended on
the 5th of sh, Wednesday. It is known as Sattasattha, because the
date of Sattasattha started the next day after full moon day of Viskh.
The forty-nine day stay, Sattasattha, means then seven weeks which
expanded from the next day after full moon day of Viskh up to the 5th
of sh. The reckoning comprises two weeks and one day of May
Mahvagga (V), p.1; Udna,p.1; Mlapasa Ahakath, p.1.55; Aguttarata,tha,1.88;

Dhammapada-tha, p.1.2; Buddhavasa-tha,p.350; Cariypiaka-tha,p.4; Jataka-tha,p.1.88; What
the Buddha taught,p.1.
2
1.Pallaka, 2.Animisasa, 3.Cakama, 4.Ratanghara, 5.Ajaplasa, 6.Mu
calinda, 7.Rajyatana.
3
Mahvagga Attha (V),p. 234; Sratthak, p.3.162; Udna Attha,p.47.
4
Mahvagga (V) p.11; Mlapasa,p. 1.226; Majjhimapasa, p.294; Buddhavasa Attha,p.22.
5
P.195 (shimsajuhapakkha pa camito.)
6
MahBuddhava, Vol, 2, p.282.
1
30
(Viskh), four weeks and two days of June (Jeha) and finally five days of
July (sh) that ended on the 5th.
In the Commentaries on Apadna, 7 Buddhavamsa,8 Cariypiaka, 9
Thera-gth10 and Jtaka11 it is claimed that the Buddha left for Bras
on the full moon day of sh and reached Bras in just one day.
Other texts,12 however, including Srattha,13 the Vinaya Sub-commentary
merely acknowledge that the Buddha arrived in Bras Deer Park at the
full moon day of sh without further specifying the precise departing
date.
In the MahBuddhava, vol 2, written by Tipiaka Saydaw,14 it is
stated that the Buddha reached Bras in one day. He left Buddhagay
on the Full Moon Day, the 15th day of sh, early in the morning, and
reached Bras by the evening on the same day. Tipiaka Saydaw
notices that the Buddha could not have remained in Buddhagaya on
any later date than the 14 th day of sh, a date that seems to agree with
those given in the commentary of Apadna. It appears that Saydaw
wants to make it clear that the date he gives does not contradict the
standard interpretation of the Apadna and Jtakanidna. The claim
presented in both Commentaries concerning the Buddhas departure day
should be interpreted as implying that he started his journey to Bras
early in the morning of the 15th of sh, as days are counted in
Buddhism from early morning (Aruakla).
Even though it is widely accepted the Full Moon Day of Viskh as
the Buddhas day, in reality, the Buddha attained enlightenment the very
next day after Full Moon Day early morning (Ashin Slnandbhivamsas15
Abhidhamma course 5 vol.).
P.1.95
P.21
9
P.4
10
P.2.251
11
P.1.93
12
Commentary of Dhammasaga, Dhammapada, th|pvasa, Dhtuvasa
13
Sratthadpan k, p. 3.163
14
Great monk named Venable Vicittasrbhivasa who is Tipiakadhara and Visajjaka in the sixth
Sagha council in Myanmar.
15
Great scholar monk from the Myanmar
7
8
The Buddhas departure to Brasi deer park
The commentary of Aguttara16 and Sayutta17 explained that the

Buddha went from the Ajapla tree to Bras in the afternoon, the
eleventh day which is after finishing the forty-nine days, Sattasatthha by
assuming that tomorrow will be full moon day of sh and choosing
afterwards the suitable persons willing to listen to his Dhamma.
According to both commentaries, the date the Buddha goes to the
Bras is at noon after lunch time, eleventh day because of the sub
commentator explained that the eleventh day should be recognized after
having completed forty-nine days. That is why it should be the 14th day
before full moon day of sh even it is miss a little big with days are
recognized by the Myanmar.
It is more reasonable, as mentioned above, to take the date, the full
moon day of sh morning according to the world, Ctuddasiya
pacc|sasamaye from the pi sentence, Pakkhassa ctuddasiya
pacc|sasamaya paccuhya pabhya rattiy klasseva in the
commentary of Apadna.18 if it takes the date 14th before full moon day
of sh according to that, even that seem to mesh with the statement of
commentary of Sayutta and Aguttara it will be found the difficult to
mesh each other by the meaning of words, ta divasameva from
Apadna19 and Pacchbhatte ajaplanigrodhato from the Sayutta20 and
Aguttara. 21 In the commentary of Buddhavamsa, Cariypiaka,
Therghth explained just simply that the Buddha went to the Bras
in full moon day of sh early morning.
It is able to say the other statement that the Buddha went to the
Bras before full moon day of sh by the indirect way even because
of such kinds of idea can be found in some texts. In commentary of
Dhammapada, 22 Dhammasaga, 23 Thpavasa 24 and Dhtuvasa 25
P.2.294
P.2.266
18
P.1.95
19
P.1.95
20
P.2.226
21
P. 2.294
22
P.1.54
23
P.77
24
P.16
25
P.1
16
17
31
32
explained that the Buddha went to the Bras named Ksi from the
place of Ajapla tree by choosing the five groves of monks who are
suitable to preach Dhamma.
Especially The Sratthak explained, even though the
commentary and other ks in the Vinaya piaka never explained
regarding the trip, that the Buddha went the Bras on foot to meet
with Upaka who is Jain monk even the others Buddhas usually went the
Bras to give first speech after got enlightenment under the Bodhi tree
so it exist the sentence, Yena bras tena crika pakkmi in Vinaya
taxt.26 Here the Sratthak strongly state that the Buddha went to the
Bras on foot, not in the sky even does not recognize His departure
date. It seems to shakes the statement that the Buddha went to the
Bras within one day.
All texts agreed that the distance of the three Gvuta27 between the
place of Mahbodhi where the Buddha got enlightenment and Gaya
where the Buddha meet with Upaka, Jain monk and of eighteen Yojan
far with Bras city. Now in a day one yojan measures 7 mile far so
the distance of the Buddhagaya and Bras is 126 miles and will be
tired for the Buddha to go this distant within one day.
It should be noticed that all commentaries state the departure date
about the Buddhas Bras trip by different ways because of they have
different idea regarding Ahamasattha, eighth week which the Buddha
was stay again under the Ajapla tree. That is why it needs to check the
Ahamasattha, eighth week.
Commentators never actually succeeded in explaining why the
Buddhas staying in Ajapla tree for seven day has been termed
Ahamasattha, even though they use the term Ahamasattha (Ahame
satthhe) to mean the Buddhas going back to Ajapla tree. On the other
hand, in commentary and sub commentary of Mlapasa, 28
Sagthvagga, 29 theragth 30 as well as Mahvagga (D) 31 explained that
Sratthak, 3.163
A measure little less than two miles.
28
P.2.137
29
P.1.229
30
P.1.59
31
P.2.57
26
27
The Buddhas departure to Brasi deer park
the Ahamasattha is not like other seven Satthas that is together with
each function and it is just usage of term (Ahamasattha) because it is
after Sattasattha, forty-nine day so the Ahamasattha, eight week is not
confirmed as seven days. That is why it can be more and less than seven
days. Therefore it is founded about date that the Buddhas Bras trip
will be before sh full moon days.
Here it needs show the idea of Kyi The Lay That Saydaw who is
famous author from the Shwe taung myoe, Myanmar, which the Buddha
was stay just for two or three days in the Ajapla tree before went to the
Bras.32 According to Kyi The Lay that Saydaw the Buddha went to
the Baranasi in the beginning, 9 or 10 of sh. The Kyi The Lay That
Saydaw filled it in blank which has left by the Vinaya sk and other
commentaries which did not want to speck it by showed his great
knowledge. It is better if it able to take 11 of sh evening according to
Ekdasadivase pacchbhatte from the commentary of Sayutta and
Aguttara because of it mesh with the idea of Kyi The Lay That Saydaw.
even in the texts it show many view regarding the trip Bras of
the Buddha as like a proverb, one stanza in one monastery and one
paragraph in one village by teaching way in each Nikya school in brief it
will be seen two kinds of idea that the day of full moon day and before
full moon day of the sh.
32
Jinatthapaksan, p.62
33
34
References
-Chattha Sagyan CD-ROM, verson-3, Igatpuri India: Vipassana
Research Instute, 1999.
-Saydaw, Mingun, MahaBuddhava, vol,2, Myanmar, 2006.
-Saydaw, Khi The Lay That, Jinatthapaksan, Myanmar, 2008.
-Valpola Rahula, Dr, What the Buddha taught, Sarilanka, 2000.
THE MEDITATION OF JAINISM

AND
COMPARATIVE STUDY OF JAINISM AND BUDDHISM
Ashin Viveka
Research Scholar
Pi and Buddhist Studies, Banaras Hindu University,
Varanasi, U.P, India
Introduction
Actually Jainism is a system of faith and worship. It is preached by Jinas.
Jina means a victorious person. Nigahavda which is mentioned in Buddhist
literature is believed to be Jainism. In those days Jinas perhaps claimed
themselves that they were Nigahas. Therefore Buddhist literature probabaly
uses the term Nigaha for Jinas. Here Nigaha means those who claimed
that they are free from all bonds. The term Nigaha can be found in Jaina
literatures, too.
Buddhist literature never uses the term jina for Nigahas, but it is used
only for the Buddha. The term jina for the Buddha is in the sense of one who
conquers passions. The Buddha claimed himself thus: Jit me ppak
dhamm, tasm ham Upaka Jino= Vanquished by me are evil things,
therefore am I, Upaka, a victor (jina). The Jainism was founded by Mahvra. It
is regarded that Jainism is older than Buddhism. In Jainism there are two sects
called Digambaras and Svetambaras. Jainism was born on the intellectual soil of
India and it is still flourishing within the boundary of it.
They have employed the term Dhyna for meditation. Jainism has given
much importance to meditation is a means to attend liberation.
Dhyna means the instrument of attaining the ultimate goal of human
existence-i.e. liberation and it is defined as the concentration of mind on a
particular object. Morever, the meditation is the last variety of the six internal
36
austerities among their twelve varieties. The saints destroy their karma by the
practice and force of meditation. It is said:
Q. O Venerable, what is the best essence of all the essentials?
A.O Gautama, the omni-visioned Enlightened ones have said that the
meditation is the best of all essences.1
Definition of Meditation
The Meditation is defined as the concentration of mental propensity on a
particular object. It is only the person with the best of physical structure who
can undertake it for an Antarmuhrta (forty-eight minutes) time. 2 Therefore, the
Tattvarth Sutra states that the limit is forty-eight minutes. After this, perhaps
after a momentary pause, one can resume meditation, focusing on the same or
different object, but to an outside observer, the meditation may appear to be
unbroken.
Classification of Dhyna
Subhacandara classifies Dhyna into Prasasta and Aprasasta. The former
represents the psychological view whereas the latter, the practical or ethical
view. The former category is divided into two types, namely, Dharma-Dhyna
and Sukla-Dhyna and the latter, also into two types, namely, rta-Dhyna and
Raudra-Dhyna.3
The Prasasta category of Dhyna has been deemed to be potent enough
to make the aspirant realize the emancipated status. On the contrary, the
Aprasasta one forces the mundane being to experience worldly suffering. Thus
those who yearn for liberation should abjure rta and Raudra Dhyna and
embrace Dharma and Sukla ones.4 Therefore the meditation is of four kinds as
follows:
1. Sorrowful (rta)
2. Angeral or cruel (Raudra)
Jaina Bharati. P. 245
J.B p. 245
3
Krti.p.469; Tatvrthas.Vol.9.p.28.
4
Saravtha.Vol.9.p.29; Ttvnusana.p.34.
1
2
The meditation of Jainism and comparative study of Jainism and Buddhism
3. Virtuous / Righteous / Nature of Reality-based Mediation (Dharma

/Dharmya)
4. Purest Meditation of Soul (sukla)
Out of these four, the first two lead to the weary world while the last two
lead to liberation.5
Aprasasta Dhyna (Non-virtuous Meditation)
It can be divided into two types, namely rta dhyna (sorrowful
meditation) and raudra dhyna (inclement meditation). Herein, the world rta
implies anguish and affliction, and the dwelling of the mind on the thoughts
resulting from such a distressed state of mind is to be regarded as rta-dhyna
(the Sorrowful Meditation) and Pain-caused meditation. Again the first can be
categorized into four types, namely,
1. Anisa-samyogaja,( The undesirable contact-based meditation)
2. Isa-viyogaja, (The desirable separation-based meditation)
3. Vedan-janita, (The physical pain-based meditation) and
4. Nidna-janita (The future desire-based meditation).
The second one is raudradhyna. And the angeral or cruel meditation
(raudradhyna) is the concentration of mind caused due to angeral volitions.
It is related with violence, falsity, stealing and possessions. It has also four
varieties on the basis of these factors.
(i)
The thinking and feeling of pleasure in violence or inflictions of
injuries is the cruel meditation of violence-based pleasure
(Hisnanda) And to kill living beings, to seek ill of others, and to
collect the implement of His etc. are called Hisnandi RaudraDhyna.
(ii)
The individual who desires to entangle the world in troubles by dint of
propagating vicious doctrines, who takes pride and pleasure in
cheating the simple and the ignorant through the fraudulent language
etc. may be considered as Mrsnandi Raudra-Dhyna.
Jaina .Bharati p 245, Jainism: The world of conquerors p.130
37
38
(iii)
The feeling of pleasure in stealing is the cruel meditation stealth

pleasure (Caurynanda). Dexterity in theft, zeal in the act of thieving,
and the education for theft should be regarded as Caurynandi
Raudra-Dhyna. And it includes not only stealing but also encouraging
others to steal.
(iv) The thinking and feeling of pleasure in safeguarding the possessions is
the cruel meditation of possession-pleasure (Parigrahnanda)6 and the
fourth is pleasurable guarding of wealth and property. It includes the
desire to take possession of all the benefits of the world, and thoughts
of violence in attaining the objects of enjoyment. It also includes fear
of losing and violent desires to protect the possessions. 7
The angeral meditation can occur in case of votaries up to the fifth
spiritual stage of partial restraint. However, the angeral meditation of these
votaries cannot lead to bad destinies like the hellish ones.
Prasasta Dhyna (Virtuous Meditation)
Next in order comes the Prasasta Dhyna, which is conductive to Moksa
of final release. It is also divided into two kinds: namely, Dharma and Sukla.
Herein, Virtuous or Righteous Meditation or Meditation on the Nature of
Realities (Dharma/Dharmya): The virtuous meditation is defined as the
concentration of mind on the nature of realities for detachment from the world,
body and sensualism and for the volitional stability of detachment. It has also
four varieties in the basis of four objects of contemplation:
(i)
Contemplation on the subject matter of scripture (jnvicaya): The
righteous meditation of contemplation on the subject matter of
scriptures is to believe even in the fine entities on basis of the
authority of scriptures composed by the omniscients assuming that the
jaina are not speaking otherwise and according to book Jainism: the
world of conquerors the meditation is having completed faith in the
nature of things as taught by the omniscients and recorded in the
6
7
Jaina Bhrati, p. 246

Jainism: The world of conquerors p. 131
(ii)
(iii)
(iv)
scriptures, as when the mind is fully occupied in the study of the

scriptures this constitutes meditation.8
Contemplation on alleviation of worldly troubles or wrong doctrines
(Apyavicaya): The righteous meditation of contemplation on
alleviation of worldly troubles is to think over the ways how the
wrong-faithed people can move towards right path or how to remove
the worldly calamities. And then the meditation involves deep
thinking on the effects of the passions (anger, pride, deceit, greed) etc.
Contemplation on karmic fruition (Vipkavicaya): The righteous
meditation of contemplation on karmic fruition is to constantly think
over the fruition of karmas with respect to substantivity, location, time,
birth state and volition state. And it means that all pleasure and pain is
the consequence of ones own actions, which should be regulated
and controlled. This meditation is aimed at understanding the causes
and consequences of karma.
Contemplation on universe-structure (Sansthnavicaya): The righteous
meditation of contemplation on the universe-structure is to constantly
think over the shape, size and nature of the universe. 9
(4) The purest or Absolute Meditation of soul (Sukla Dhyna): Just as the
steady lamp quickly destroys the deep darkness, the steady righteous
meditation of an ascetic also destroys the heap of the dirt of karmas quickly. It
is only those persons who are capable of making their mind as steady as
required for the purest meditation, who have the first strongest bone-structure
and have attained the position of the detached.
Definition of pure Meditation: it is the meditation on the nature of pure
self which is inert (with respect to passion), beyond sense-perception and
devoid of any options like, I should meditate on self. There are four kinds of
pure meditation:10
Jainism: the world of conquerors p. 132
Jaina Bhrati p. 247
10
Jaina Bhrati p. 251
8
9
39
40
(1) Pure meditation on separate modes of soul-based scriptural knowledge

(pr.thaktva vitarka),
(2) Pure meditation on single mode of soul-based scriptural knowledge
(Ekatva vitarka),
(3) Pure meditation on Non-falling subtle activity (s ks.ma kriypratipti) and
(4) Meditation on Cessation of activity (Vyuparata-kriy-nivr.tti).
Out of these four, the first two pure meditations are practiced by the nonomniscient saints who are scriptural omniscients up to the spiritual stage of
destroyed passions. The last two of the four pure meditations could be
practiced by the omniscients only at the thirteenth and fourteenth spiritual
stages.
(1) Pr.thaktva vitarka (pure meditation on separate Modes of soul-based
scriptural Knowledge): In this type of meditation, the meditator
concentrates on different modes or aspects of soul-based scriptural
knowledge (Bhva s'rutajnna) and shifts from one symbol to another.
There is a transition of Artha (the object of concentration itself),
Vyanjana (the verbal expression) and of Yoga i.e. in the vibratory
activity with which the concentration is going on i.e. mind, speech or
body during the meditation.
(2) Ekatva Vitarka (pure meditation on single mode of soul-based
scriptural knowledge): In this type of meditation, there is no transition
of artha, Vyanjanna and Yoga. The meditation is steady on single
mode of soul-based scriptural knowledge. 11
The first type of pure meditation leads to subsidence or destruction of the
deluding karma. In the second type of pure meditation, the remaining three
destructive karmas are destroyed in the twelfth spiritual stage.
(3) S ks.ma kriyapratipti (Pure meditation on non-falling subtle Activity):
When the life-span of the omniscient venerable has to last for only an
11
Jaina Bhrati p. 252
Antarmuhurta, his gross mental and vocal activities and even the gross
physical activities also turn subtle. The subtle mental and vocal activities
are absolutely stopped and the omniscient stays with subtle activities like
breathing etc. which, however, do not lead to his spiritual fall below. The
meditation on these non-falling subtle activities is called the third type of
pure meditation.
(4) Vyuparata-kriy-Nivr.tti (Meditation on cessation of activity): After
wards, the Omniscient saints become devoid of subtle physical activities
and lastly become vibrationless (Ayog) omniscients in the fourteenth
stage. In the last point of their life-span, they attain the stage of fourth
type of pure meditation on cessation of all activities. During this state,
sevently two karmic species are destroyed which is followed by the
destruction of the remaining thirteen karmic species.
The whole world pervaded by the realities and modes in all the three of
present, past, and future is illuminated like a clean mirror in the sun of
knowledge of the lords of saints the Venerable ones. May the Venerable
Salvated ones bestow us the bliss of salvation.
The Comparisons of Buddhist meditation and Jain Dhyna
In Buddhism there are two types of meditation: Samatha meditation and
Vipassan meditation while in Jain Dhyna there is no difference between
samatha meditation and vipassan meditation. The way to practise Dhyna is
Prasasta: Dharma and Sukla, Dharma is of 4 types of Dhyna and Sukla also is
of 4 types of Dhyna.
In Buddhism Mindfulness meditation is the only way to get Nibbna
while Dharma dhyna is the only way to relieve oneself from rta and Raudra
dhynas. Sukla dhyna is the only way to get liberation in Jainism.
Samdhi is Jhna. This Jhna focused the mind firmly on the meditation
subject and purifies the mind to be free from all defilements such as greed
(lobha), hatred (dosa) and ignorance (moha). So the mind is very calm, tranquil,
peaceful and blissful. The mind becomes very powerful and radiates very bright
41
42
and penetrative light. When one gets rpa-jhna and passed away, one will be
in rpabhmi (the material world); when one get arpajhna and passed away,
one will be in arpabhmi (the immaterial world), no more or no less in
Buddhism while When the meditator practises Dhy-na and get the step of
Samdhi, he or she will take the soul to status of complete freedom from
bondages in Jainism.
There is no the idea of permanent soul in Buddhism while there is the
idea of soul in Jainism and it is the soul which is liberated. The final aim is
Nibbna which is free from suffering while in Jainism the aim is to take the soul
to status of complete freedom from bondages.
The concentration of mind is samdhi. If the meditator get samdhi, the
hindrances such as craving, hatred etc., do not come to him. His mind is totally
purified and calm at that moment. But he does not see the true nature of the
arising and disappearing of mind and matter. And then, he cannot get Nibbna.
When only he continue to practise meditation (insight meditation), he will see
the true nature of arising and disappearing of mind and matter. Finally he will
realize Nibbna while the one pointedness of mind in single object is Dhyna,
meditation. If the meditator practises Dhyna, he will realize the soul and attain
liberation.
Conclusion
In conclusion Jainism is older than Buddhism and it was founded by
Mahvra. Otherwise during the Buddhas time Nigaha Naputta was
believed to be the founder of Jainism. He was described using the term
titthakara (tirthankara) in Buddhist Pi canons. Nigaha Naputta was one
of the six religious Thinkers in the 6 th century B.C. His name is mentioned
always together with the other 5 religious thinkers. He was slightly older than
the Buddha. His birthplace is not mentioned. But it was mentioned that he
died at Pv before the Buddhas Parinibbna.
There are four types of meditation as above said Jainism But last two
meditations are important to get liberation because the former two lead to the
weary world while the last two lead to liberation. 12
Actually Jina and Buddha, they are similar or analogous to record carved
image because their carved images are same style but Jina is naked person,
Buddha is with robe or cloth but most of people they cannot distinguish that.
Whenever we see carved image of Buddha, we should know that this carved
image is naked or not. If it is naked carved image, it is carved image of Jina in
Jainism But if it is not naked carved image in Buddha style, it is carved image of
real Buddha.
There is no the idea of permanent soul in Buddhism while there is the
idea of soul in Jainism and it is the soul which is liberated. The final aim is
Nibbna which is free from suffering in Buddhism while the aim is to take the
soul to status of complete freedom from bondages in Jainism. May all readers
distinguish difference of Jina and Buddha or Jainism and Buddhism after
reading this research papers.
12
Jaina .Bharati p 245, Jainism: The world of conquerors p.130
43
44
References
1. Natubhai Shah, Jainism: the world of conquerors, Motilal Banarsidass
publishers Private limited.Delhi, 1998
2. Paramapujya Ganini Pramukha Aryika Siromani, Sri Jnanamati mataji,
Jaina Bharati:The Essence of Jainism (English Version).Digambar Jain
Instituteof Cosmographic Research, 2007 (1981.1982.1990. 1996
.1997. 20 00,2005 for other version)
3. Sama aphala Sutta in Collection of Long Discourses, named Dgha
Nikya as it is made up of thirty-four long discourses of the Buddha
4. Upli sutta in Gahapati Vagga, Majjhimapasa, Majjhima Nikya
5. Devadaha Sutta in Uparipasa, ajjhima ikaya
6. Uposatha sutta in Ahaka ipata,Udna Pi, Tika ipata
Vipassan Meditation: Evolution and Development in Myanmar

Ashin Nyanavara
Research Scholar
Gautam Buddha University, Greater Noida
Uttar Pradesh, INDIA
In present world, everybody are seeking for the way to overcome

from sorrow and suffering to keep oneself in peaceful state of mind.
Actually sorrow and suffering are the common problems which humanity
is facing in the present global world order. These are universal diseases,
not the bane of any one nation (country) or persons of particular colour
or creed. Therefore, the remedy also must be universal in nature. If we
take Buddhist teachings as a tool, we can say that the Vipassan
meditation is the unique one remedy for those who are inflicted with
these diseases. Therefore, the Buddha had said that Sukho
buddhnamuppdo, sukh saddhammadesan- Happy is the arising of a
Buddha; happy is the exposition of the Ariya Dhamma.1 It is rightly said
because we are able to listen to the voice of Vipassan Dhamma, only
after arising of the Buddha and Dhamma in the world.
The Value of Vipassan
The Buddha said that kseva pada natthi samao natthi
bhhire which means there is no footstep in the sky; no true monk is
found outside the Buddhist Order (in Buddha's Theravada Ssana) 2 .
Vipassan is available only during the time of the Buddhas Ssana and
only in the societies of the Buddhas Ssana. In the Akkhaa sutta, also
described that eight categories of person who does not listen and practice
Dhammpada Pli Verse-194, Daw Mya Tin, trans., Dhammapada, Verses and Stories.Verse 194, P67, Myanmar Association, Yangon, Myanmar, 1995
2
Dhammpada Pli Verse-224-225
1
46
the Buddhas Dhamma, only one category person does listen and
practice His Dhamma. Ledi Sayadaw wrote like that in his The
Requisites of Enlightenment (Bodhipakkhiya Dpa): The seeds of sla and
samdhi can be obtained at will at any time. But the seeds of pa
(wisdom) can be obtained only when one encounters a Buddha Ssana
(era when Buddhas teaching are available). Outside of a Buddha Ssana,
one does not get the opportunity of even hearing the mere mention of
words associated with pa, though an infinite number of sua
(empty- i.e., empty of Buddhas teaching) world-cycles may elapse.
Hence, those persons of the present day who are fortunate enough to be
born into this world while a Buddha Ssana flourishes, if they intend to
accumulate the seeds of magga-a (knowledge of the path) and phalaa (knowledge of the fruits of the path) 3
Vipassan during the time of Buddha
Vipassan meditation is considered the essence of the Buddhas
teaching. The fundamental principles of the technique have been
delineated in various ways in His suttas and discourses. These were
carried first orally and then in writing by the monks. The monks
maintained the technique as its origin. At the time of the Buddha,
according to one story-the story of a certain bhikkhu, Vipassan
meditation is called Samaa-dhamma- the duties of a monk or the
practices of a monk. On one occasion, sixty bhikkhus, after obtaining a
subject of meditation from the Buddha, went to Mtika village, at the foot
of a mountain. There, Mtikamt, mother of the village headman,
offered them alms-food; she also built a monastery for them, so that they
could stay in the village during the rainy season. Sixty Bhikkhus practiced
the meditation. They stayed to practice meditation in each place for each
one. One day Mtikamt asked that what all of you doing there in each
place were. They replied that we practiced Samaa-dhamma. She asked
what this is. It was the duties of a monk or the practices of a monk. Again
she asked is it (meditation) possible to practice for layman and
3
Ledi Sayadaw, (Trans by) U Saw Tun Tike, The Manual of Buddhism, Bodhipakkhiya Dipani, The
Manual of the Factors leading to Enlightenment The English Translations Edited by, The English
Editorial Board Union Buddha Ssana Council, Kaba-Aye, Rangoon, Burma, 1965:P. 291
Vipassan meditation: evolution and development in Myanmar
laywoman? The Bhikkhus said that it is for all persons. She learnt it from
them. Then, they taught to her how to meditate on the thirty-two
constituents of the body leading to the awareness of the body and
dissolution of the body. She practiced with diligence and attained the
three Maggas and Phalas together with Analytical Insight and mundane
supernormal powers. 4 According to this story, at that time, Vipassan was
not yet so popular among the layman and laywoman in their place. It is
right. There is one provable and interesting story of about Vipassan. On
one occasion the householder Anthapiika was afflicted, suffering, and
gravely ill. Then he addressed a certain man to inform the Buddha and
Venerable Sriputta. When Ven. Sriputta and nanda arrived at home,
Anthapiika said that Venerable Sriputta, I am not getting well, I am
not comfortable. My painful feelings are increasing, not subsiding; their
increase and not their subsiding is apparent. At the moment, Ven.
Sriputta taught that Then, householder, you should train thus9 I will
not cling to the eye, and my consciousness will not be dependent on the
eye. Thus you should train thus9 I will not cling to the ear... I will not
cling to the nose... I will not cling to the tongue... I will not cling to the
body... I will not cling to the mind, and my consciousness will not be
dependent on the mind. Thus you should train.etc.
When this was said, Anthapiika was wept and shed tears
because but although he have long waited upon the Teacher (Buddha)
and bhikkhus worthy of esteem, never before have he heard such as a
talk on the Dhamma. Then, Ven. Sriputta said that Such talk on the
Dhamma, householder, is not given to lay people clothed in white. Such
talk on the Dhamma is given to those who have gone forth.
Anthapiika requested that Well then, Venerable Sriputta, let such
talk on the Dhamma be given to lay people clothed in white. 5 Here one
question arise that why not such talk on the Dhamma be given to lay
4
Dhammpada ahakath, A atarabhikkhu vatthu, P-Vri. 1.165, Mynamar. 1.184, Roman-1.291;

Daw Mya Tin, trans., Dhammapada, Verses and Stories.Verse No. 35,P.167, Myanmar Association,
Yangon, Myanmar, 1995
Majjimanikya, Uparipasapli, Salyatanavagga, Anthapiikovdasutta, Vri-3.303-317,
Myanmar-3.300-307, Roman-3.257-263; Bhikkhu amoli and Bhikkhu Bodhi, The Middle Length
Discourses of the Buddha, A Translation of the Majjhima Nikya. Wisdom Publication, Boston, USA,
First Published in 1995, Fourth Edition in 2009, P.1109-1113
47
48
people? The answer is that because the most of lay people are following
to the sensual pleasures. However, some lay disciple like Dhammika
prefers to hear and practice such as the Dhamma, Mahstipahna sutta
etc., It is the impacts of Vipassan meditation among the lay disciples in
the Buddhas time. The key instructions for Vipassan practice are found
in the Mahasatipatthana Sutta, part of the Dgha Nikya, in the Pli
canon. According to Mahasaipahna Sutta, Vipassan is the art of living
which guide us to know how to overcome from sorrow and suffering for
all people. Nowadays, Vipassan meditation centres, everywhere in
Myanmar are following and practicing according to this Sutta.
Dissemination and Development of Theravda Buddhism in Myanmar:
Over 2600 years ago, the Buddha attained Enlightenment in the
Middle Region, Majjhimadesa. Owing to the Dhamma taught by the
Buddha, many human beings, devas and Brahmans were liberated from
the round of sufferings. As disciples of the Buddha generation after
generation expounded the Dhamma, Buddhism has spread throughout
the world. In this way, Buddhism was introduced into Myanmar and it
has flourished here.
First of all, we have to research about the Suvaabhmi, if we
want to talk about that history of Buddhism in Myanmar. In the History
of the Buddhas Religion described that Here Suvaabhmi is the
name of one country among the three Rmaa countries. The three
Rmaa countries are9 Ha
svat, Muttima (Martaban) and
6
Suvaabhummi. All three are in Myanmar. More references are given
in below.
If we accept that Suvabhumi was Myanmar, according to story of
Tapussa and Ballika, Buddhism has been introduced into Myanmar since
the time of Buddha, during the last seven-day period of Rjyatana
Sattha, the Buddha enjoyed the blissful peace of Phalasampatti under
Bimala Churn Law, M.A, B.L., Ph.D. (cal.) D.Litt. (Lucknow), Hony.D.Litt. (Allahabad) Trans, The
History Of The Buddhas Religon, Published by Department for the Promotion and Propagation of
the Ssan, p.61
the buchanania lalifolia called Rjyatana. 7 So Myanmar is a true

auspicious land for the Teaching of the Buddha to flourish. It is the first
founding of Buddhism in Myanmar.
Historical records stated that the Buddha made a journey to
Myanmar as invited by the Venerable Pua Thera and the Venerable
Gavapati Thera. And in the eight year after He had gained the highest
wisdom, the Blissed One with many hundred monks cam by air to
Sudhammapura in the Rmaa country. It is the second establishment
of Buddhism in Myanmar. In The Glass Palace Chronicle of The King of
Myanmar also mentioned that the Lord, the Holy One, the Omniscient,
the Chief of Conquerors, had appeared and kept his firth Lent, when
Mahapon and Sulapon, two brothers from L kaing, a village of merchants
in the Western Country, made suit to the Buddha and built a monastery
of fragrant sandalwood. And the Lord foreseeing that in time to come his
religion would be established for a long time in Myanmar came many
times with five hundred flying pyatthad and five hundred saints until the
monastery was finished.8 Many evidences also described that all Buddhas
went to any place hundreds or thousands of miles away if there should
be a person who would accept his teaching.9 Therefore, we should not
have any doubt about the fact that the Buddha foresaw, by his
supernatural power of foreseeing the future that his Teaching would
flourish well in Myanmar. But Buddhism had not spread throughout the
whole country yet.
P. V. Bapat remarked that According to the traditional preserved
in the Ceylonese Chronicles, tow Buddhist monks, named Sona and
Uttara, were sent by Emperor Ashoka to preach Buddhism in Suvarnabhumi which is generally identified with Burma. There is, however, no
reliable evidence to show that Sona and Uttara were actually sent as
missionaries by Ashoka, and the location of Suvarna-bhumi is also not
beyond dispute. For, while some identify it with Burma, others place it in
7
The Teaching of the Buddha (higher Level) Volume II, Published by Department for the Promotion
and Propagation of the Ssan in Myanmar, S.E.2546, M.E.1356, A.D 2003, P.252-253
Pe Maung Tin & G.H. Luce (Trans), The Glass Palace Chronicle Of The Kings Of Myanmar, Unity
Publishing House, Yangon, Myanmar 2008, First Printing- At the Oxford University Press, London,
England, By Frederick Hall in 1923, Third in Myanmar in 2008, P.6-7.
The Teaching of the Buddha.P.256
49
50
Saim or take it to denote broadly the whole of Indo-China. Barring the

story of Sona and Uttara there is no other evidence that Buddhism
flourished in Burma before the fifth century A.DBut from this period
onwards there are definite records to prove not only the existence but
also the flourishing state of Theravada Buddhism in the old kingdom of
Pyus known as Sriksetra with its capital near Prome, the ruins of which lie
in the modern Hmawza. The archaeological remains at Hmawza, about
five miles from modern Prome, and the Chinese accounts leave no doubt
that the Theravada form of Buddhism with Pi canonical texts was
introduced in the region around Prome not later than the fifth A.D.10 It is
the third times of flourishing Buddhism in Myanmar.
Evolution and Development of Vipassan in Myanmar
The history of Buddhism in Myanmar passed roughly in his journey
from Suvaa-bhmi to Pagan, via Pagan to Konbaung Dynasty until
Bodawpaya (11 march 1745- 5 June 1819), the sixth king of Konbaung
Dynasty of Burma (Myanmar). During these long times, the practice of
Vipassan meditation not yet developed very well in the group of the lay
people. It developed only as a development of individual especially
among the monks society.11 For instance, a monk named Waya-zaw-ta,
who lived in the Sagaing Hills had started a Vipassan movement in the
1720 and 30s. He even told his disciples, this movement was suppressed
when hedied. Later, in 1754, a monk named Medhawi (1728-1816),
later called the Taung-lei-lon Sayadaw wrote the earliest example we
have of vernacular meditation manual. He would go on to write over
thirty more. 12 However, his meditation also not spread widely. The
evolution and development of Vipassan in Myanmar started from the
Konbaung Dynasty (from King Alompra to King Thibaw from 1752 to
1885) under the King Mindon Min (8 July 1808 to 1 October 1878), who
P.V. Bapat, 2500 Years Of Buddhis, Publlishins Division, Ministry Of Information And Broadcasting
Government Of India, First Published -In 1878, Eight Reprint 2012, New Delhi, P.73-74
11
U Htay Hlaing, Yahantar and Puggothu- the arahants and the nobles, Pub- The Voice of Buddha,
Mayangon township, Yangon 1993, Ninth Edit. P.30.
12
Erik Braun, The Birth of Insight, Meditation, Modern Buddhism, and the Burmese Monk Ledi
Sayadaw, Published. The University of Chicago Press, Chicago and London.2013:29
10
has patronized Buddhism in his empire during his reign. His reign is
sometimes considered to have been a golden age of Myanmar culture
and religious life particularly for Buddhism. In 1857 he built a new
capital, Mandalay, with palaces and monasteries that are masterpieces of
traditional Myanmar architecture. In 1871, he held the Fifth Buddhist
council of Theravda Buddhism in Mandalay and created the world's
largest book in 1868, the Tpiaka, 729 pages of the Buddhist Pli Canon
inscribed in marble and each stone slab housed in a small stupa at the
Kuthodaw Pagoda at the foot of Mandalay Hill. He patronized not only
Pli literature but also encouraged Vipassan parctice. In the book
Buddhist Religions it has been discussed that in 1852, during the second
Anglo-Burmese war, King Mindon seized..Buddhism was the highest
expression of Burmese culture, and vipassan practice the highest
expression of Buddhism, he was the first Burmese king to encourage
Vipassan practice in his court. Monks were invited from the forest and
quizzed as to the way they taught and practiced vipassan; those whose
methods satisfied the king were then requested to teach vipassan to him
and his courtiers. Similarly, a ten-precept nun was invited to teach
vipassan to his wives. In doing this, Mindon established a set of cultural
expectations that survived throughout the colonial period and into the
period of Burmese independence: that vipassan could be identified with
a particular method, that the method could be taught in condensed form
to lay people, and that one of the duties of a highly placed Burmese was
to foster vipassan practice in a lay setting. After the fall of the monarchy
in 1886, a successful Burmese merchant set up the first center specifically
for lay vipassan practice in his home compound in 1913. The
movement remained small until the 1930, when students of Ledi
Sayadaw (1846-1923) and Mingon Sayadaw (1868-1955), among others,
helped set up many centers and produced many schools of thoughts as to
what sort of method was a genuine vipassan method, and what methods
were merely samatha. When Burma gained independence, the U Nu
government continued the vipassan-sponsoring tradition by setting up its
own center in Rangoon. The continuity of the tradition is exemplified by
the fact that the monk chosen to head the centre, Mahasi Sayadaw
51
52
(1904-1982), traced his practice lineage back to the King Mindons

favourite forest monk, Thilon Sayadaw (1786-1860).13 The greatest events
of an age base on its best thoughts. Many people during Ledi Sayadaws
life were worried that Buddhism was in decline (as the scripture
predicted) and would soon disappear under colonial influence. Among
them, Ledi Sayadaw played critical roles in both the study of Buddhist
doctrine and the effort to protect the Buddhist religion. He promoted the
study of abstruse Buddhist doctrine, including the Abhiddhamma, as a
way to protect Buddhism. He went on to formulate simple forms of
meditation as further line of defence. May be it is one of the reasons for
the evolution and development of Vipassan in Myanmar. Moreover,
George D. Chryssides said that Vipassan is said to be an ancient form of
Buddhist meditation, reputedly taught by Gaugama the Buddha himself.
Vipassan practitioners believe that it virtually died out by the fourteenth
century, since somewhat conservative Buddhist Sangha in Ceylon (now
Sri Lanka), Burma and Thailand was more concerned with following the
monastic precepts than with meditation. However, the fact that it did not
come entirely extinct has enabled them to claim a continuity of
transmission that goes back to the Buddha. Vipassan experienced a
revival from the 1950 onwards. It was initially rediscovered in 1914 by
the Venerable Ledi Sayadaw (1856-1923), who wrote a treatise on
Vipassana for the benefit of European Buddhist. This was written in
Burmese, however, and made little impact. Other Buddhist monks who
helped to revive the practice in Burma and Thailand included U Narada
(1868-1955) and U Kyaw Din (1878-1952). They were responsible for a
second generation of Vipassana teachers, most notably U Ba Khin (18991971), who learned the practice from U Po Thet (1873-1945), a pupil of
Ledi Sayadaw. U Po Thet ensured that members of the laity, and not
merely the Sangha, practiced Vipassan. U Ba Khin in turn taught S. N.
Goenka (born 1924)- a wdll-known teacher of western pupils- and
Maharsi Sayadaw taungt Jack Kornfield etc., 14 The monk U Narada,
Robinson/ Jonson/ Tanissaro, Buddhist Religions A Historical Introduction, Fifth Edition,Thomson
Wadswarth, U.S.A P.155-6
14
George D. Chryssides, Transcultural migration and new religious movement: a case study of
Vipassana, 2009, P.6
13
known as the Mingun Sayadaw, was another early proponent of lay

meditation. He also searched for a method of meditation. During his
quest, he met a monk in a cave in the hill above the town of Sagaing,
who directed him to study the Buddhas teaching as discussed in the
Mahsatipahna sutta. Thus began the movement that U Naradas
pupil, the Mahsi Sayadaw, would spread it widely throughout Myanmar
and beyond its boundary.
During the Konbaung dynasty, there were three Anglo-Burmese
wars: First war-1824 to1826, Second war-1852 to 1853, Third war-1885
to 1886. After the third Anglo-Burmese war, British occupied the whole
country of Myanmar. In 1948, Myanmar gained the liberation of
occupied by the British. Shortly after Burma gained her independence
from Britain, the Sixth Great Buddhist council was held by the patronage
of the new Prime Minister, U Nu 1954 and 1956 in Yangon in Myanmar.
It was the most special eminence of Myanmar in the Buddhist world. It
has also been the source from which several of the foremost systems of
Vipassan meditation have spread to the rest of the world: the tradition
springing from the Venerable Mahsi Sayadaw and that springing from
Sayagyi U Ba Khin of the International Meditation Centre.
Conclusion
The Burmese people now claim Tapussa and Bhallika as their own
who have given gifts, which are the relics of the Buddha to their king. The
king enshrined them in the Shwedagon Pagoda. Most of people go to
pray lit incense, chants suttas, offer flowers, etc. over there. For a long
time, Buddhist laypeople and monks and nuns have focused on such
devotional forms of practice. Prior to the colonial era, in Burma as in
other Theravda cultures, some monks and even some laypeople studied
meditation as a scholarly topic, but this did not lead to its widespread
practice.15 Yet, mass meditation, by both monks and laypeople, was born
in Burma only in the early years of the twentieth century and at a scale
never seen before in Buddhist history. 16 There is one Burmeses saying
Erik Braun, The Birth of Insight, Meditation, Modern Buddhism, and the Burmese Monk Ledi
Sayadaw, Published. The University of Chicago Press, Chicago and London.2013:2
16
Ibid:3
15
53
54
Vipassan aca Ledika. It means that Vipassan start from Ledi in

Myanmar. Several practice lineages hail as a root teacher. 17 A line of
teachers who kept the practice intact is the one that started in Myanmar
in the distant past with the arrival from India of the arahant monks Soa
and Uttara or Tapussa and Bhallika. The most recent Burmese teachers in
this lineage are: the venerable Ledi Sayadaw, Saya Thetgyi and U Ba
Khin. S. N. Goenka, born in Myanmar of Indian heritage, was trained by
Sayagyi U Ba Khin and has carried the tradition from Myanmar, first back
to India and then beyond. In another of a lineage of teachers are a monk
lived in cave from Sagaing, who taught Vipassan directly from
Mahsatipahna sutta to U Narada, who teacher of Mahsi Sayadaw
and Jack Kornfield etc.
Nowadays, there are many meditation centres in Myanmar and in
the part of the world also. All meditation masters of Myanmar were or are
holders of an unbroken lineage of transmission which has succeeded in
surviving and communicating itself in its form. The teaching of these
masters and the example of their lives provide the impetus and
inspiration for further practitioners to follow, properly and fully, the path
of Dhamma. Outwardly they may appear different, even contradictory.
However, we need not compare and judge better or worse. These words
and systems are simply different expression of a single underlying truth.
Dhamma does not change. Jack Kornfield said that just as the bending
of leaves of grass and the skimming by of clouds indicate the presence of
wind, so the words and teachings of these masters all point to the same
experience, the same truth.18 Similarly, S. N. Goenka also said that it is
like the sun which dispels the darkness of the night. It never makes the
difference which part of the world it is shinning upon, or in which season
or year.19 In the same way, the light of Vipassan dispels the darkness of
ignorance and of misery regardless of the time or the place. It is not
theological dogma, religious ritual and sectarian limitations. Actually, it is
a practical, non-sectarian meditational technique. It is free of any
Ibid:6
Jack Kornfield, Living Buddhist Master Unity Press, Santa Cruz,U.S.A 1977:.2
19
Vipassan Research Institute, Vipassan Its Relevance to the Present World, An International
Seminar, New Delhi , April 1994, P-3
17
18
religious ritual. Each teacher emphasizes a specific aspect of the

transmission of the Buddha, yet each is representative of the essence of
the lineage. (All) Buddhist meditations lead to the clear perception of
three things: impermanence, suffering, and the lack of an abiding self.
The ongoing development of modern Vipassan meditation depends on
the past, even as peoples improvisations create radically new forms. It is
alike the light from candle to candles. Actually, the Buddha, Ledi
Sayadaw, Mahsi Sayadaw were the brilliant Sun and Moon of their age.
Therefore, their Dhamma-light will we bright in anyway, anytime (day or
night), anywhere (this part or that part) of the world.
References:
Original Sources
1. Dhammpada Pli Chahasangayana CD-ROM, version-3, Igatpuri in
India: Vipassana Research Institute, 1999P. Vri- 2.235, Myanmar2.236, (Pli in Myanmar Script)
2. Dhammpada ahakath, A atarabhikkhu vatthu, Chahasangayana
CD-ROM, version-3, Igatpuri in India: Vipassana Research Institute,
1999P P-Vri.1.165, Mynamar. 1.174, (Pli in Myanmar Script)
3. Majjimanikya, Uparipasapli, Salyatanavagga,
Anthapiikovdasutta, Chahasangayana CD-ROM, version-3,
Igatpuri in India: Vipassana Research Institute, 1999P Vri-3.303-317,
Myanmar-3.300-307, Roman-3.257-263, (Pli in Myanmar Script)
55
56
Secondary Sources
Bimala Churn Law, M.A, B.L., Ph.D. (cal.) D.Litt. (Lucknow), Hony.D.Litt.
(Allahabad) Trans, The History Of The Buddhas Religon,
Published by Department for the Promotion and Propagation of
the Ssan, 2008.
Daw Mya Tin, trans., Dhammapada, Verses and Stories.Verse 194, P-67,
Myanmar Association, Yangon, Myanmar, 1995.
Erik Braun, The Birth of Insight, Meditation, Modern Buddhism, and the
Burmese Monk Ledi Sayadaw, Published. The University of
Chicago Press, Chicago and London.2013.
George D. Chryssides, Transcultural migration and new religious
movement: a case study of Vipassana, 2008.
Goenka S.N. Meditation Now. Inner Peace Through Inner
Wisdom.(Reprinted), Igatpuri in India9 Vipassan Research
Institute,2004.
Hop Sein U, Pali-Myanmar & English Dictionary
Htay Hlaing U, Yahantar and Puggothu- the arahants and the nobles,
Pub- The Voice of Buddha, Mayangon township, Yangon, Ninth
Edit: 1993.
Jack Kornfield, Living Buddhist Master,Unity Press, Santa Cruz,U.S.A
1977.
Ko Lay U, Manual of Vipassana Meditation, (Pub) Vipassan Research
Institute, DhammaGiri, Igatpuri 422 403, Dist. Nashik,
Maharashtra, India. (First Ed) 2002, (Sec Ed) 2005, (Third Ed)
2008, Reprint: 2010.
Ledi Sayadaw, (Trans by) U Saw Tun Tike, The Manual of Buddhism,
Bodhipakkhiya Dipani, The Manual of the Factors leading to
Enlighetnment The English Translations Edited by, The English
Editorial Board Union Buddha Ssana Council, Kaba-Aye, Rangon,
Burma, 1965.
Majjimanikya, Uparipasapli, Salyatanavagga, Anthapiikovda
sutta, Bhikkhu amoli and Bhikkhu Bodhi, The Middle Length
Discourses of the Buddha, A Translation of the Majjhima Nikya,
Wisdom Publication, Boston, USA, First Published in 1995, Fourth

Edition in 2009.
Pe Maung Tin & G.H. Luce (Trans), The Glass Palace Chronicle of The
Kings of Myanmar, Unity Publishing House, Yangon, Myanmar
2008, First Printing- At the Oxford University Press, London,
England, By Frederick Hall in 1923, Third in Myanmar in 2008.
P.V. Bapat, 2500 Years of Buddhism, Publlishins Division, Ministry Of
Information And Broadcasting Government Of India, New Delhi,
First Published -In 1878, Eight Reprint 2012.
Robinson/ Jonson/ Tanissaro, Buddhist Religions A Historical
Introduction, Fifth Edition, Thomson Wadswarth, U.S.A
The Teaching of the Buddha (higher Level) Volume II, Published by
Department for the Promotion and Propagation of the Ssan in
Myanmar, S.E.2546, M.E.1356, A.D 2003.
Ven. NaradaThera, The Way To Nibbana. (Pub) Buddhist Culture
Centure 125, Anderson Road, Nedimala, Dehiwela, Sri Lanka.
(First Ed) Aug 2000, (Sec Ed) July 2006.
Saydaw U Slnanda, The Fundamentals of Buddhism. (Pub)Inword
Path, Penang, Malaysia, 2008.
Venerable Mahasi Sayadaw, Fundamentals of Vipassana Meditation,
(Trans.) Maung Tha Noe. (Third Ed.), Yangon; BuddhaSasananuggaha Orgnization. 1996.
Ven. Dr.K.Sri.Dhammananda, Gems of Buddhism Wisdom. The Purpose
of life, Publication of The Buddhist Missionary Society 123,
JalanBerhala, Off JalanTunSambanthan, 50470 Kuala Lumpur,
Malaysia. (First Ed) 1983, (Sec Ed) 1996.
Ven. Webu Sayadaw, The Essence of Buddha Dhamma, (Pub) Daw Kyin
Myint (Myaye-01009) the Voice of Buddha Literature, Ma Yan
Gone Township, Yangon,1996.
Vipassan Research Institute, Vipassan Its Relevance to the Present
World, An International Seminar, New Delhi, April 1994.
William Hart, The Art of living as taught by S.N.GOENKA, (Pub)
Vipassana Research Institute, DhammaGiri, Igatpuri 422 403, Dist.
Nashik, Maharashtra, India 2010.
57
58
Dictionary
Hop Sein U. Pali-Myanmar & English Dictionary
Ven. Nyanatiloka. Buddhist Dictionary: Manual of Buddhist Tern &
Doctrines. (Pub) Buddhist Publication Society, Kandy, Sri Lanka.
(First Ed) 1952, (Fourth Revised Ed) 1980.
HOW TO OVERCOME FROM SASRA

Ashin Vepulla
Research Scholar
Department of Mahyna Buddhist Studies
Acharya Nagarjuna University, Guntur Andhra Pradesh
Introduction
My topic name is How to overcome from sasra. The world is
sasra. Another Pi term is called loka. It means the world of all
beings and things of nature that are apt to rise and fall. There are three
kinds of loka1. Sakhraloka-The conditioned world, consisting of the sum
of conditioned mental and physical phenomena;
2. Satta-loka-The animate world, which makes up the sum of
living beings;
3. Oksa-loka- The animate-world, which forms the habitat of
living beings.
And another Pi term is called- cakkavla. Universe;cosmological
entity. According to Buddhist sources, the four great oceans, the four
great islands, (continents) and Mt. Meru, where men, devas and brahmas
live, constitute a Cakkava. The whole is bounded by a mountain range,
which is called Mt. Cakkava Pabbata. There are innumerable numbers
of such Cakkava.
Some noble person thinks like that as follow:
Birth is suffering, decay is suffering, disease is suffering,
death is suffering, to be united with the un pleasant is
suffering, to be separated from the pleasant is suffering, not
to get what one desires is suffering, in brief the five
aggregates of attachment are suffering.
60
Therefore if you overcome from Sasra, you must do only

practices insight- meditation-(vipassan-bhavan).like that as following
practices:
Contemplating with insight to perceive the truth of the three
characteristics of impermanence, unsatisfactoriness and
uncontrcllable nature of the corporeal and mental aggregates of
existences.
Repeatedly contemplating with insight the impermanence, the
unsatisfactoriness and non-self nature of the five aggregates is
vipassan-bhvana, development of clear sight or wisdom.
The way of overcoming from samsra
Sasra is cyclical round of rebirths, it means relentless arising of
the aggregates, or the continuous arising of existences, the continuous
arising of mind matter aggregates, it is called samsara.
Sasra is the world. Another pli term is called-loka. It means
that; arising and disappear. So becoming all beings arising and disappear
everywhere in the world. I will be back up above that, because it is right.
Therefore the Buddha said; that, there is no die becoming all beings in
the world (Natthi jtassa amaraam).
There are three (3) kinds of loka, (the world).
1. Consisting of the sum of conditioned mental and physical
phenomena; it is called sakhra-loka (the conditioned
world).
2. Which makes up sum of living beings; it is called-satta-loka,
(the animate world), and
3. Which forms the habitat of living beings; it is called-Okhsaloka. (the Inanimate world).
And there are thirty one (31) kinds of the plane according to the
Buddhist point of view; they are as follow.
The woeful plane (apyabhmi) (4):
1. Hell (niraya)
2. The animal kind dom,(tiricchna)
3. The sphere of peta; and
How to overcome from Sasra
4. The host of asuras; (asura kya).

The Sensuous Blissful-Plane (kamasugatibhmi) (7):
1. The human realm; (manuss)
2. The realm of the four great kings; (ctumahrjik).
3. The realm of the thirty-three gods; (tvatims).
4. The realm of the Yama; (Ym).
5. The Delightful realm; (Tusit).
6. The realm of the Gods Who rejoice in (their own) creations;
(Nimmnarati).
7. The realm of the Gods lord over the creation of the
others;
(Paranimmitavasavatt).
The Fine-material-sphere plane (Rpavacarabhumi) (16)
1. The Realm of the Brahmas Retinue; (Brahmaparisajj).
2. The Realm of the Brahma ministers; (Brahmapurohit).
3. The Maha Brahma Realm; (Mah Brahm).
4. The Realm of minor luster; (parittbha).
5. The Realm of infinite luster; (appamaabh)
6. The Realm of Radiant; (abassar).
7. The Realm of minor Aura; (parittasubh).
8. The Realm of infinite Aura; (appamaasubh).
9. The Realm of steady Aura; (subhakih).
10. The Realm of Great of Reward; (vehapphla).
11. The Realm of non percipientbenigs; (asaasatt).
12. The Durable realm; (avih).
13. The serene Realm; (atapp).
14. The Beautiful Realm; (sudass).
15. The Clear-sighted Realm; (sudass). And
16. The Highest Realm; (akaniha).
The immaterial-sphere Plane (arpavacarabhmi) (4)
1. The realm of infinite space; (akinsa cayatanabhmi).
2. The realm of infinite consciousness; (vinanancayatanabhumi).
3. The realm of nothingness; and
4. The realm of neither-perception, nor non perception;
(nevasansa yatanabhmi).
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The Buddha said in Magala Sutta Self-control, Exercise of holy

Practice, Understanding of the Four Noble truths, and the realization of
Nibbna, This is the highest Blessing,
Tapoca brahmacariya ca, Ariyasaccana dassana,
Nibbna sacchikiriyca, Eta magalamuttama.
In the beginning of the Magala Sutta, we started with not
associating with fools, and gradually we have moved deeper and deeper
through the blessings. The four blessings expounded by the Buddha in
this stanza, ending with the realization of Nibbna, are the highest of the
blessing.
The first blessing, self-control (tapo) is faculty-restraint by
controlling our physical, verbal and mental actions. We should control
our bodily and verbal actions by undertaking the precepts of morality.
We should control our mental actions, by establishing concentration. We
should control, suppress and eliminate the root of defilements by the
practice of insight meditation.
Evil and good, these two thoughts or actions are always fighting in
our bodies. Sometimes we want to cultivate good spirit and qualities in
our heart, body and mind. However, at that time, when evil things enter
and fight, the good qualities may run away, with right effort we can
establish good qualities by; preventing evil things already arisen,
eliminating evil things already arisen, cultivating good things not yet
arisen, and developing good things already arisen. It is energetic will and
right effort that we should use to fight, suppress and eliminate evil things
from entering our heart, body and mind.
For example, in many countries there are rebellions. The
government will use its military force to defeat the rebels that are
destroying the villages. However, when the military forces enter in to the
forest, these rebels run away just as military forces threaten the rebellions,
we should threaten the rebels (greed, hatred and delusion). That lies
latent in our mind. These rebels (evil defilements) are suppressed and
driven out by morality, concentration and wisdom. This is self-control.
The second blessing in this stanza is practice of the holy life

(Brahmacariyam). It is divine life because it is the life of noble conduct.
Brahma means holy, noble or divine. Sometimes it also means holy
person or holy ascetic. In the Tipiaka, commentators explain that
Brahmacariya is practice in three ways, totally, abstaining from sexual
intercourse, practicing the four noble ways of loving-kindness (mett),
compassion (karu), sympathetic joy (mudid) and equanimity
(upekkh); and following the eightfold noble path.
The way on which we should tread for liberation of our minds is
the Eightfold path. In the Eightfold noble path right speech, right action,
and right livelihood are include in the morality (Sla) group. By observing
morality and undertaking the precepts, we will acquire a lot of happiness.
Right effort, right mindfulness and right concentration are included in the
concentration (Samdhi) group. While an outward level of control is
good, it is most important to practice mental discipline to suppress
mental violations. Once we attain complete concentration of the mind,
we will acquire mental peace and real happiness of mind. We can
cultivate and train our mind by the practice of concentration.
Subsequently, our sense desire, ill will, stiffness, torpor, agitation, and
irrigation will upside, Non-violence in the mind is happiness. Right
understanding and right thought are included in the wisdom (Pa)
group. When we practice these three training rules (Sla, Samdhi, Pa),
we are leading the holy life by ourselves.
The third blessing in this stanza is the realization (Dassana) of the
noble (Ariya) truths (Sacca) or understanding The Four Noble Truths. The
Four Noble Truths are the essence of the Buddhists teachings. The
Buddhist states in his teaching in this very fathom-long body, along with
its consciousness and perception, do I proclaim the world, the origin of
the world, the cessation of the world and the path leading to the
cessation of the world. Here the term world means suffering. The
Buddha himself discovered these Four Noble Truths by his own intuitive
knowledge the Buddha was not indebted to anyone for the knowledge of
these truths. These truths always exist, but it is the Buddha who reveals
them to the deluded world.
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In brief, the four noble truths are:

1. The Noble Truth of Suffering (Dukkha-Sacc),
2. The Noble Truth of the Cause of Suffering (Samudaya-Sacc),
3. The Noble Truth of the Cessation of Suffering (Nirodhasacc),
4. The Noble Truth of the way, leading tothe Cessation of
Suffering (Magga-Sacc).
We should understand the first Noble Truth, Dukkha-Sacca, as the
Noble truth of Suffering. Life, to one who sees deeply, is full of suffering
In the First Noble truth, the Buddha taught about three kinds of suffering;
ordinary suffering, suffering cause by change and suffering caused by
conditioned states.
What is ordinary suffering? On the physical level; birth, decay,
disease and death are four inevitable cause of suffering for every being
subject to life. On the mental level; sorrow, lamentation, dejection,
despair, association with hateful persons and unpleasant things,
separation from beloved ones and pleasant thins and not getting what
one desires are forms of suffering, but they are a suffering which can be
avoided by those who see things as they truly are.
The second kind of suffering is suffering caused by change. Nothing
in life is permanent or everlasting. When we sit meditation, we examine
this state of impermanence in our body. For example, a moment of
happiness or a pleasant sensation is temporary, and when it inevitably
changes, pain, suffering or unhappiness, my take its place.
The third type of suffering is suffering caused by conditioned states.
According to the Buddhist philosophy, there is no self, no soul, no being
nor individual I What we call a being , or individual is only a label
given to a combination of ever changing physical and mental forces
which are conditioned by and completely interdependent upon one
another. These aspects are divided in to five groups or aggregates;
materiality, sensations (feeling), perceptions, mental formations and
consciousness. The very conditionedness of all things including our
selves is at the deep rood of suffering.
The second Noble Truth, Samudaya-sacc, is the Noble truth of

the cause or origin of suffering. It is the craving which produces rebirth,
accompanied by passion and attachment, delighting now here, now
there. It is the thirst-craving for sensual pleasure, existence and nonexistence. This craving is powerful mental force latent in all of us. It
manifests itself in various ways, and it gives rise to all forms of suffering,
The Buddha taught deeply and precisely that the root of all suffering is
greed (Loba), hatred (Dosa), and delusion (Moha). Besides greed, hatred
and delusion every defilement, including attachment to sensual pleasures,
ideas, beliefs, etc., jealousy, pride and wrong-views, are the cause of
suffering, too.
The Buddha said, The world always lacks and hungers and is
never satisfied, and the world is enslaved to thirst. So everyone should
realize that all the evils and troubles in the world, whether small quarrels
to great wars are produced by selfish desire. This craving, desire or thirst,
which is gross or subtle, leads to repeated births and deaths, sorrow and
suffering. As long as there is this thirst-craving to be and to become, the
cycle of continuity of suffering will go on. The cycle can be stooped by
cutting off the driving force (thirst-craving), through wisdom which sees
reality and truth. So right understanding of the first truth leads to
eradication of the second truth. This is the Noble Truth of the Cause or
origin of suffering.
The Thirst Noble truth, Nirodha-sacc is the Noble Truth of the
Cessation, emancipation, liberation, freedom from the cycle of the
continuous suffering, extinction of ills of life or becoming. This is
achieved by the total eradication of all forms of thirst-craving desires. This
is Nibbna.
Dhamma is the law of cause and effect. Defilements are the cause
and suffering is the effect. To eliminate the suffering completely, one has
to dig deeply and cut the main root or cause of suffering which is thirstcraving. We can do this by insight meditation-Vipassan. If the cause of
suffering is totally destroyed, then suffering which is the effect of the
cause, cause surely. So the cessation of suffering means the cessation of
defilements. The Pli word-Nibbna is forms of Ni+Vna. Ni is a negative
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particle which means no more and Vna means craving, lusting, thirsting
or attachment. Therefore, Nibbna is known also as the extinction of
thirst-craving.
What is Nibbna? Where is Nibbna? How can we get Nibbna?
These questions can never be answers completely and satisfactorily in
words because humans languages are too poor to express the real nature
of the Absolute Truth, which is the Nibbbna. Dr. Walpolaruhula, who
wrote What the Buddha Taught, said in this book, Words are symbols
representing things and ideas known to us, and these symbols do not and
cannot convey the true nature even ordinary things. Therefore, there
cannot be words to express that experience of Nibbna-the Absolute
Truth.
According to Buddhism, the Absolute Truth is that there is nothing
absolute in the world, that everything is relative, compounded,
conditioned, and impermanent, and that there is nothing unchanging,
everlasting. There is no absolute substance like self or soulwithin or
without. When wisdom is developed and cultivated, according to the
Four Noble Truths, this wisdom sees the secret of life, the reality of things
as they are. When the secret is discovered, when the truth is seen, all the
forces which feverishly produced the continuous cycle of suffering in
illusion, thirst, and lust, become calm and incapable of producing any
more kamma-formations, there is no more illusion, no more thirst, no
more lust for continuity.
Nibbna can be realized in this very life; it is not necessary to wait
till you die to attain Nibbna. One who has realized (sacchikariya).
Nibbna has attained the four blessing in this stanza and is the happiest
and most peaceful person in the world. He is free from all complexes and
obsessions, all worries and troubles. Happiness is non-attachment in this
world. This called the Noble Truth of the Cessation of Suffering. The Four
Noble Truth, Magga Cass, is the Way leading to the Cessation of
Suffering-Nibbna.
This is known as the Middle Path (Mjjhima Paipad) because it
avoids two extremes; the search for happiness through the pleasures of
the senses and the search for happiness through self-mortification in
different forms of asceticism. The Buddha, having found both extremes to

be useless, avoided them discovered the new path through his own
experience. It is the Middle Path which gives pure vision and knowledge
that leads to purification, insight, enlightenment, peace, happiness,
cessation of craving, extinction of suffering-Nibbna. The Middle Path is
known as the Noble Eightfold Path because it consists of eight categories;
1. Right Understanding (Samm-dihi)
2. Right Thought (Samm-Sakappa)
3. Right Speech (Samm-Vc)
4. Right Action (Samm-Kammanta)
5. Right Livelihood (Samm- jva)
6. Right Effort (Samm-Vyma)
7. Right Mindfullness (Samm-Sati)
8. Right Concentration (Samm-Samdhi).
Right Understanding is the keynote of Buddhism. To understand
rightly means to understand oneself and things as they really are. Right
understanding, is understanding of the Four Noble Truths. In the practice
of the Noble Eightfold Path, Right Understanding stands at the beginning
as well as at its end. In the beginning it deals with certain natural laws,
and at the culmination of the practice, Right understanding has matured
into perfect insight-wisdom, leading directly to the stages of
enlightenment.
Clear vision or Right understanding leads to the second factor, clear
thinking or Right Thought. This serves the double purpose of eliminating
evil thoughts and developing pure thoughts. In this particular connection,
Right thought is threefold. It consists of ; (1) the thought of renunciation
of worldly pleasures or the virtue of unselfishness, which is opposed to
attachment, selfishness and possessiveness, (2) the thought of lovingkindness, good will or benevolence, which is opposed to hatred, ill will
or aversion; and (3) thought of harmlessness or compassion, which is
opposed to cruelty and callousness.
Right Thought leads to Right Speech, and this includes abstinence
from speaking lies, slander, harsh words and frivolous talk. Right speech
must be followed by Right Action, which comprises abstinence from
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killing livings, stealing things not given by others and sexual misconduct.
Right livelihood is refraining from five kinds of trades which are forbidden
to a lay disciple. They are trading in weapons, human beings (slavery and
prostitution), poisons, intoxicating drinks and drugs, and livestock for
human consumption.
Right Effort is the energetic will to (1) prevent an evil and
unwholesome state of mind from arising, (2) get rid of such evil and
unwholesome states that have already arisen, (3) produce good and
wholesome states of mind not yet arisen, and (4) develop and bring to
perfection the wholesome states of mind already present.
Right mindfulness is to be diligently aware, mindful and attentive
with regard to the activities of the body, sensations or feelings, activities
of the mind, and ideas, thoughts, conceptions and things.
Right Effort and Right Mindfulness lead to Right Concentration. It is
one-pointedness of mind. Concentration is very helpful to clear the path
of its obstinacies, but it is insight alone which enables one to see things as
they really are. With this one pointed mind which now resembles a
polished mirror, one looks at the world to get a correct view of life.
To understand the Four Noble Truths, Dukkha-Sacca, SamudayaSacca, Nirodha-Sacca and Magga-Sacca, is the highest blessing in this
very life. This is the destination of everyone, not only for Buddhists but
for anybody who needs to understand the Truth.
To sum up the four blessings taught in this stanza; self-control,
exercise of the holy practice, understanding of the Four Noble Truths,
and the realization of Nibbana, this is the highest blessing.
And I will mention about that, it means contemplating with insight
to perceive the truth of the three characteristics of impermanence,
unsatisfactoriness and uncontrollable nature of the corporeal and mental
aggregates of existence, it is called Vipassan.
Or repeatedly contemplating with insight the impermanence, the
unsatisfactoriness and the uncontrollable and non-self nature of the five
aggregates is vipassan-bhavan, that is, development of clear sight or
wisdom, it is called-Vipassan.
And, if you practice Vipassan-insight meditation repeatedly, you

will appear knowledgeserial and one by one in your mind. They are as
follow1. Knowledge of contemplation on mind and matter,
(Nmarpa-pariggahaa).
2. Knowledge of contemplation of rise and fall, (Udayabaya
a ).
3. Knowledge of contemplation of Dissolution,
(Bhgnupassan a ).
4. Knowledge of appearance as terror, (Bhayatupahana a ).
5. Knowledge of contemplation of danger, (dnava-nupassan
a ).
6. Knowledge of contemplation of dispassion,
(Nibbidnupassan a ).
7. Knowledge of desire for deliverance, (Muncitukamyat a ).
8. Knowledge of contemplation of reflex, (Paisakh nupassan
a ).
9. Knowledge of equanimity about formation,
(Sakhrupekkh a ).
10. Conformity knowledge, (Anuloma a ).
And immediately after this,
1. The path (of steam-entry), fully understanding the truth of
suffering, (Maggodukkhasaccamparijananto).
2. Abandoning
the
truth
of
its
origin,
(Samudayasaccampajahanto).
3. Realizing the truth of its cessation, (Nirodhasaccam
sacchikaronto), and
4. Developing the truth of the path to its cessation, Enters up on
the (supramundane) cognitive process of absorption,
(Maggasaccam bhavanvasena appanvithimotarati).
After that, two or three moments of fruition consciousness arise and
cease. Then there is subsidence in to the life continuum.
(Tato param dve tini phalacittani pavattitv nirujjhati.
Tatoparam bhavangapatovahoti).
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Then arresting the life-continuum, reviewing knowledge occurs.

(Punabhavagam
vocchinditv
paccavekkha-ni
pavattanti).
The wise person reviews the path, fruit, Nibbna, and he either
reviews or does not review the defilement destroyed and the remaining
defilements.
(Maggaphala ca nibbna , paccavekkhatipaito.
Hne kileseseseca, paccavekkhati v na v.)
Herein
(1) Having developed the path stream-entry, by abandoning
wrong views and doubt one becomes astream-enterer, one who
has escaped from rebirth in woeful states and will be reborn at
most seven more times.
(Etthapana
sottpattimaggam
bhavetv
dihivicikicchpahanena
pahnpyagamanosattakkhatuparamosotapanno
nma hoti).
(2) Having developing the path of once-returning, with
attenuation of lust, hatred and delusion, one becomes a oncereturner, one who returns to this world only one more time.
(Sakadgmimaggam bhavetv rgadosamohnam tanukaratt
sakadgmi nmahoti, sakimdeva imam lokamgantv).
(3) Having developed the path of non-returning, by totally
abandoning sensual lust and ill will, one becomes a nonreturner, one who does not return to this (sensuous) state.
(Angmimaggam bhavetv kmargavypdnamanavasesa
pahnena angami nmmahoti angantv itthatam).
(4) Having developing the path of Arahantship, with the total
bandonment of defilements one becomes an arahant, a
destroyer of the taints, supreme recipient of offerings in the
world.
(Arahattamaggam bhavetvanavasesakilesappahanena arah
nmahoti khsavolokeaggadakkhineyo).
And, be it in the past, present, he regard the delightful and
pleasurable things in the world as impermanent (Anicca), miserable
(Dukkha), and without a self (Anatta), as diseases and cankers, it is he

who overcomes craving. (samyuttaplisammasana sutta).
And through the total fading away and extinction of craving (tah),
clinging (updna), is extinguished; through the extinction of clinging, the
process of Becoming (bhava) is extinguished; through the extinction of
the (karmic) process of becoming, Rebirth (jti) is extinguished; and
through the extinction of rebirth, decay and death, sorrow, lamentation,
suffering, grief and despair are extinguished. Thus comes about the
extinction of this whole mass of suffering. (samyuttapli, dukkha-sutta).
Hence the annihilation, cessation and overcoming of corporeality,
felling, perception, mental formations, and consciousness,-this is the
extinction of suffering, the end of disease, the overcoming of old age and
death. (samyuttapli, uppda-sutta).
Just in the same way this five Khandhas process which in the
ignorant worldling creates the illusion of an Ego entity is produced and
fed by the life affirming craving (Tah), and maintained for some time by
means of the stored up life energies.
Now, after the fuel (Updna), ie., the craving and clinging to life,
has ceased, and if no new craving impels again this five-khandha-process,
life will continue as long as there are still life-energies stored up, but at
their destruction at death, the five Khandhas process will reach final
extinction.
Thus, Nibbna, or extinction (Sanskrit. Nirvana; from nir+va to
cease blowing, become extinct) may be considered undertow aspects,
namely as;
1. Extinction of impurities (Kilesa-parinibbna), reached at the
attainment of Arahatship, or Holiness which generally takes
place during life-time; in the Sattas it is called sa-upadisesanibbana. i.enibbana with the Groups of Existence still
remaining.
2. Extinction
of the five-Khandha-process
(Khandhaparinibbna), which takes place at the death of the Arahat,
called in the Suttas.Anu-pdisesa-nibbna,i.e. nibbna
without the Groups of remaining.
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Nibbna
This, truly, is Peace, this is the Highest, namely the end of all
Kamma formations, the forsaking of every substratum of rebirth, the
fading away of craving, detachment, extinction, Nibbna.
Enraptured with lust, enraged with anger, blinded, by delusion,
overwhelmed, with mind ensnared, man aims at his own ruin, at the ruin
of others, at the ruin of both, and he experiences mental pain and grief.
But, if lust, anger, and delusion are given up, man aims neither at his own
ruin, nor at the ruin of others, nor at the ruin of both, and he experiences
no mental pain and grief.
Thus is Nibbna immediate, visible in this life, inviting, attractive,
and comprehensible to the wise. (Aguttara, Tikanipta, Pribbjakasutta).
The extinction of greed, the extinction of the hate, the extinction of
delusion, this, indeed, is called Nibbna.
The Arahant or holy one
And for a disciple thus freed, in whose heart dwells peace, there is
nothing to be added to what has been done, and naught more remains
for him to do. Just as arock or one solid mass remains unshaken by the
wind, even so neither forms, nor sounds, nor odours, nor tastes, nor
contacts of any kind, neither the desired nor the undesired, can cause
such a one to waver, steadfast is his mind, gained is deliverance.
(aguttara, chakkanipta, soa-sutta).
And he who has considered all the contrasts on this earth, and is no
more disturbed by anything whatever in the world, the peaceful one,
free from rage, from sorrow, and from longing, he has passed beyond
birth and decay. (suttanipta-verse-no-10550).
The immutable
Truly, there is no a realm, where there is neither the solid, nor the
fluid, neither heat, nor motion, neither this world, nor any other world,
neither sun nor moon,
This I called neither arising, nor passing away, neither standing still,
nor being born, nor dying. There is neither foothold, nor development,
nor any basis. This is the end of suffering. (Udnapli, pathama
nibbnapaisamyutta-sutta).
There is an Unborn, Unoriginated, Uncreated, Un formed, If there
were not this Unborn, this Unoriginated, this Uncreated, this Unformed,
escape from the world of the born, the originated, the created, the
formed, would not be possible.
But since there is an Unborn, Unoriginated, Uncreated, Unformed,
therefore is escape possible from the world of the born, the originated,
the created, the formed. (Udnapli, tatiya nibbnapaisamyutta-sutta).
Finally, he attains highest supramundaneknowledge or wisdom in
this very lifeor he enters to the Nibbana.Therefore-it describe about
nibbana in ratana-sutta as followWith the kammas fully wiped out, and no possibility of fresh
accumulation, their minds are severed from future rebirths, desire- free
these wise ones sprout no more like burnt-up seeds, and cease to be like
a blown-out lamp.
(Kha pura navanatthisambhava,
Virattacitt yatikebhavasami,
Te khnabij avirulhichand,
Nibbanti dhryathayam padpo.)
Nibbana is termed supra-mandane, and is to be realized by the
knowledge of the four paths, it becomes an object to the paths and fruits,
and is called Nibbana because it is a departure from craving which is an
enter:
(Nibbna
pana
lokttarasakhta
catumagga ena
sacchiktabba maggaphalana- mrammaabhuta vnasakhtya
tahya nikkhantatt Nibbnanti pavuccati).
Though nibbna is one fold according to its intrinsic nature, by
reference to a basis (for distinction) it is two folds namely1. the element of nibbna with the residue remaining)
(Saupdisesanibbnadhtu) and
2. The element of nibbna without the residue remaining, (a
nu-pdisesa-nibbnadhtu).
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(Tadeta sabhvato ekavidhampi saupdisesanibbnadhtu

anupdisesanibbnadhtu
ceti
duvidham
hoti
kraapariyyena).
It is threefold according to its different aspects, namely, (1) Void(su ata) (2) Signless-(animitta), and (3) Desireless-(appaihita).
(Tathasu atamanimittam
apaihitaceti tividha
hoti
krabhedena).
Great seers who are free from craving declare that Nibbana is an
objective state which is deathless, absolutely endless, unconditioned and
unsurpassed.
(Padamaccuta maccantam, asakhatamanuttaram. Nibbnamti
bhsanti, vnamuttmahesayo).
REFERENCES
1. Abhidhamma in Daily Life, (Tr.) U Ko Lay, Religious Affairs Press,
Yangon, 1997.
2. A Comprehensive Manual of Abhidhamma, Bhikkhu Bodhi, SBVMS
Publication, Selangor, 1993.
3. A Dictionary of Buddhist Terms, Religious Affairs, Religious Affairs
Press, 1996.
4. Mangala Sutta, Sitagu International Buddhist Academy, Sagaing, 1999.
5. The Great Gook of Protection, Ven. Acharya Buddharakkhita,
Mahabodhi Society, Banglore, 2002.
6. The Way to Nibbana, Ven. Narada Thera, CBBEF, Taiwan, 1997.
7. The word of Buddha, Dr. Min Tin Monh, Thinlewin Press, Yangon,
2001.
8. What the Buddha Taught, Wapola Rahula, CBBEF, Taiwan, 1959.
CONCEPT OF SLA IN BUDDHISM

Kovida
Research Scholar
K.J. Somaiya Bharatiya Sanskriti Peetham
Somaiya Vidyavihar Campus, Mumbai, India
General Survey of sla

The Vritta-sla (avoidance) and Critta-sla (performance) is going
under sla that is a controlling system of bad extrinsic and intrinsic manners.
It signifies not only the controlling system both the bad manners but also
accumulating both the good manners. Sla prevents to the transgression of
mental defilements (vtikkama- kiles) and bodily violence too. One, who
observes sla avoids the offense of mental defilements. It ekes out samdhi
(concentration) that prevents the obsession by mental defilements
(pariyuhna-ksles)1 and that diminish proclivities (anusaya-kiles) through
pa. The observing of sla is first stone and first step to attain the Four
Noble Paths, sotpatti-magga (Stream-entry), sakadgmi-magga (Oncereturner), angmi-magga (Non-returner) and arahatta-magga (Arahantship)
and Nibbna that is ultimate goal of life according to Buddhist aspect.
Concept and definition of sla
Buddhist scholars also detailed the meaning of Sla based on Pi,
commentaries, grammar and several Pi texts. In the Buddhist Dictionary,
sla morality, virtue, is a mode of mind and volition manifested in speech
pariyuhna: there are three kinds of mental defilements that exist within beings. They are: vikkama
(transgression), pariyuhna (obsession) and anusaya (proclivity). Of them, at the stage of pariyuhna,
one is nether the stage of offense vikkama (transgression) not anusaya (proclivity). When one of sense
organs impinge an object from outside and one has no the proper intention to the object, he has arise
the mental defilements within his mind but no offense. (DA, I, p.20)
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or bodily action. 2 In Pi-English Dictionary, sla is defined as nature,

character, habit, behavior, moral practice, good character, Buddhist ethics,
and code of morality. 3 Pi-Myanmar Dictionary says sla means habit and
moral practice.4 According to the above Dictionaries, sla is restraining from
doing immoral deeds such as bodily, verbal and mental action and purifies
the bodily and verbal bad actions and mental defilements through
performing the good and moral deeds such as bodily, verbal and mental
action.
According to the Abhidhnappadpik, sla has two meanings good
practice and its nature (sabhva). Most of explanations of sla directly give
the relevance to practice, but here the relevance of nature is also
mentioned. However nature is good or bad as in good-nature and illnature, here, it is the nature of sages and wise men to develop sla or moral
virtues. Therefore, the nature in meaning of sa is acceptable to confirm as
good nature or the nature of sages. Similarly, it is Dhamma which has two
meanings- good and bad activiteis (kusala-dhamma, akusala-dhamma) but
the going for refuge in the Dhamma means kusala-dhamma. Sla is also
included in the Dhamma. In this way, the conferment of good nature in the
meaning of sla is understood. Nature that characterizes Sla is the
controlling system to bodily aggregate and mental aggregates. The beings
consist of both of aggregates. When the manner of aggregates is regarded as
action (kamma), there are three actions namely bodily action (kyakamma),
verbal action (vackamma) and mental action (manokamma). The bodily and
verbal actions are included in the bodily aggregate while mental action is
included in mental aggregate. Therefore, Sla is concerned with both the
mind and matter. The morality (sla) is not only controlling bad bodily and
verbal action but also accumulation of good bodily and verbal deeds and it
should be observed. In Abhidhna-gth Sla is defined as good or right
deed.5
Buddhist Dictionary, p.316
Pi- English Dictionary of Pi Text Society, p.1314
4
Pi-Myanmar Dictionary p.1041
5
slam sabve subbate. (abhidhna gth. 1091)
2
3
Concept of Sila in Buddhism
In the Saddanti dhtuml, the grammarian laid down as sleti

upadhreti tam samangpuggalam apyesu uppattinivraavasena buso
dhretti slam (p.343). 6 Sla justifies the person who observed sla in order
not to be reborn in apya7. The Saddanti dhtuml also says that Sla exists
in the good ones heart. Therefore it is called sla.8 Because bodily, verbal
and mental actions are made virtuous by way of well-training in order not to
separate from, it is also called sla.9. It is also a sla that controls the mind.
The mind is directed by sla so as not to be violent. 10. It is also defined as sla
because merits are firmly kept with one or carried along with one. 11 A good
man firmly brings about by sla so that it is called sla.
According to the point of saddanti-dhtuml,12 the well-observing of
sla is a controlling system of bodily manner and speech in order not to do
wrong deeds and disorder. One, who does not observe sla, though he has
no chance to do evil deeds, commits the evil when the chance arises. He is
not able to avoid himself from doing evil deeds but one who has the
observation of sla, though he inclines to do evil, is able to control in order
not to commit evil deeds. In other words, the observing of sla is a
fundamental of the progressive wholesome such as concentration (samdhi)
and wisdom (pa)13. The wholesome is classified in to three kinds namely,
moral sensuous (kma), sublime (mahaggata) and supra-mundane
wholesome (lokuttara). Of the three wholesome, the moral sensuous is
charity (dna), morality (sla) including both of morality consisting in
avoiding from evil deeds (vritta-sla) and morality consisting in performing
saddanti dhatuml , p.343
apya: (apa+aya) the term of apa means going away, separation, loss) The term of Aya is happiness
and good conditions. The word of apya means loss of happiness, away from happiness, such states are
specified as four namely, purgatory (niraya), rebirth as an animal, or as a ghost (peta), or as a Titan
(Asura). Analogous expressions are vinipta & duggati. (Pli English Dictionary, Pli Text Society, p.115)
8
Sliyati upadhriyati sappurisehi hadayamamsantaram upanetv dhriyatti slam. (Saddanti-dhtuml,
p.343)
9
sati samdhiyati kyakammdnam susyavasena na vippakratti slam. (Saddanti-dhatuml, p.343)
10
santi samdahanti cittam etenti slam. (Saddanti-dhatuml, p.163)
11
sleti kusale dhamme upadhreti patithbvena buso dhretiti slam. (Saddanti-dhatuml, p.163)
12
slanahena slam (Saddanti-dhatuml, p.163)
13
.saddanti dhatuml, p.163. Vism, I, p.8
6
77
78
good deeds (critta-sla). The sublime wholesome is a wholesome

consciousness when one possesses the moral material jhna (rpa jhna)
and immaterial wholesome (arpa jhna) due to cultivation of tranquility
(samatha). Supra-mundane wholesome is the moments of maggas (the
moments of realization of the four stages of Noble personhood by practicing
of Insight mediation (vipassan). In three wholesome, sla is regarded as
moral sensuous wholesome.
Sla is a source of all merits. In Buddhist countries, the bhikkhus ask
their supporters (upsaks) or donors to observe or take sla before they
accept the supporters offerings. The bhikkhus also try to purify themselves
from offense which is done unconsciously before accepting their donors or
supporters offerings. In this way, both the supporters and receivers have to
practise for their sla before donation because they believe that when they
are purely bodily, verbal and mental actions, their donation is their great
benefit. In other words, the merits accrue as great result in those who
possess developing sla.
However several Buddhist literatures mentioned the explanation of
sla based on Pi texts, Dictionaries, Grammars, Peakopadesa in Khuddakanikya14 Paisambbidmagga-ahakatha15and Visuddhimagga elaborated the
word of sla by another word, samdhna, 16 meaning "harmony" or
"coordination." The observance of sla leads to harmony at several levels
social, psychological, kammic, and contemplative. At the social level the
principles of sla help to establish harmonious interpersonal relations,
welding the mass of differently constituted members of society with their
own private interests and goals into a cohesive social order in which conflict,
if not utterly eliminated, is at least reduced. At the psychological level sla
brings harmony to the mind, protection from the inner split caused by guilt
and remorse over moral transgressions. At the kammic level the observance
of sila ensures harmony with the cosmic law of kamma, hence favorable
Pt, p.250
PsA, I, p.15
16
Vism, I, p.8, 48.
14
15
Concept of Sila in Buddhism
results in the course of future movement through the round of repeated

birth and death. And at the fourth level, the contemplative, sla helps
establish the preliminary purification of mind to be completed, in a deeper
and more thorough way, by the methodical development of serenity and
insight. In these ways, sla not only enhances people's ethical values and
fulfills their noble status as human beings, but it is crucial to their efforts
toward the highest goal of Nibbana.
Characteristics of sla
Paisambhidmagga and Vissuddhimagga also elaborated the natures
of sla by ways of characteristic (lakkhaa), function (kicca or rasa),
manifestation (paccupahna) and proximate cause (padahna). Of them,
sla has the characteristic of collecting (samodhna) and establishing
(patihna) wholesome, merits such as sa, samdhi and pa. It is the
source of all merits. In other words, even though, there are categories of sla
by way of volitional virtue (cetana sla), mental virtue (cetasika sla) etc., sla
is meant as characteristic of keeping or right placing of bodily, verbal actions
in good order. It is called the characteristic of sla (slana lakkha).17
Categories of sla
Theragth-pi,
Milinda-pa in
Khuddakanikya and
Visuddhimagga basically categorize Critta-sla and Vritta-sla. 18 The
refraining from bad bodily action, verbal action and mental action is viewed
as one way of observing. It is called vritta Sla and the doing or obeying
good bodily action, verbal action and mental action is valued as one way of
observing. It is called critta-sla. Paisambhidmagga in Khuddakanikya 19
and Visuddhimagga, 20 also classify three types of sla namely sa as volition
PsA,p.16. Vism, I, p.9

Crittam atha vrittam. (Th,p.306). Miln, p.135.) critta vritta vasena duvidam. (Vism, I, p.11)
19
Ps, p.44
20
Vism, p. 7
17
18
79
80
(cetan sla), sla as consciousness-concomitants (cetasika sla) 21 , sla as

restrain (samvara sla) and sla as non-transgression (avitikkama sla).
Conclusion
In the analysis of Sla, the observing of sla is important one not only
for liberation from dukkha i.e, samsra but also for social daily life. Bhikkhu
Bodhi22 explains about Sla in his the Article of The Noble Eightfold Path,
The Way to the End of Suffering. In his Article, Sla in the sense of precepts
or principles represents the formalistic side of the ethical training, Sla as
virtue the animating spirit, and Sla as right conduct the expression of virtue
in real-life situations. Often Sla is formally defined as abstinence from
unwholesome bodily and verbal action. This definition with its stress on
external action appears superficial.
The Abhidhamm equates Sla with mental factors of abstinence
(viratti)23--right speech, right action, and right livelihoodan equation which
makes it clear that what is really being cultivated through the observance of
moral precepts is the mind. Thus while the training in sla brings the "public"
benefit of inhibiting socially detrimental actions, it entails the personal
benefit of mental purification, preventing the defilements from dictating to
people what lines of conduct they should follow.
Cetasika: It is the term for the collective of three factors- feeling (vedan), perception (sa) and
formation (sankhra). In other words, it is an aspect of mentality arising together with consciousness.
22
The Eightfold Noble Path by Bhikkhubodhi.
23
Abhi Vib, p.111
21
AN ANALYTICAL STUDY OF THE CONTRIBUTION OF ASHIN

JANAKBHIVASA TO THE PI AND BUDDHIST LITERATURE
Candim
Research scholar
Department of Pi, University of Pune, Pune, India
Introduction
In Myanmar there is long tradition of Pi scholars starting from the
Pagan period of 11 century up to the present day. Among them, Ashin
Janakbhivasa is well known as Bhska Sayadaw who introduced new
ideas about Pli and Buddhist literature. Today students no longer find it
easy to understand Buddhas teachings through traditional methods of
learning. They dont have the necessary patience and also the attitude to
study the Buddhist literature by using the old method. Therefore, new
generation is losing interest in studying the teachings of the Buddha. In order
to help, guide and improve those who have difficulties in Pi study, some
Pi scholars are exploring new easier ways for introducing Pi and the
teachings of the Buddha.
The significance and Rational of the study
Ashin Janakbhivamsa was a celebrated teacher of Pli scriptures and
abort of the very famous Mahgandaryon monastery of Amarapra in
Mandalay in Myanmar. He was an eminent hard working scholar, who had
great ideas regarding modern education. He also had plans to give basic
Buddhist education to the masses. He wrote in all 76 books. Out of these
eleven are on the Pi grammar, fourteen on the Vinayapiaka, eight on the
Suttapiaka, fourteen on the Abhidhammapaka and the rest are on
miscellaneous subjects dealing with different aspects of the teachings of the
Buddha. These books are written by adapting modern writing method.
These are useful guides and manuals for Pi students, scholars as well as lay
people. During his entire lifetime Ashin Janakbhivasa had been working
82
The Lions Outlook, Sitagu Stars Research Journal, VoL. VI
hard to promote Buddhas Ssana and to help the country. When sixth
Buddhist council (Chatthasangyan) was held in Yangon from 1954 to
1956, he served as one of the members of the council. Other Buddhist
masters (Sayadaws) held that the only purpose of holding this council is to
correct canonical scriptures (Tipiaka) but according to Ashin
Janakbhivasa this was not enough. He gave the following suggestion on
the background of the council for the overall development of Buddhism.
1. Sangha should incorporate some important new texts like
Milindapa ha in the Tipiaka.
2. Sangha should reform Monastic Education by classifying the
existing education pattern into four levels organized under four
different institutes, namely basic monastic education center,
intermediate monastic education center, advanced monastic
education center and Pariyatti Ssana University corresponding
to village, town, district and state respectively.
3. Monastic institutes should teach Pli in an easy way without
following old method.
4. These institutions should also teach a course in the Vinaya to
Buddhist monks by taking the services of those who are skill in
the Vinaya.
5. These institutions should encourage students to dwell in
accordance with the Vinaya rules and to teach basic Buddhist
teachings to people. Ashin Janakbhivasa believes that if these
suggestions are followed, then Buddhas Ssana will flourish for
a long time.
Ashin Janakbhivasa became more famous at that council due to his
new views and good advices.
Ashin Janakbhivasa wrote books adapting new methods and used
simpler and shorter ways for those who want to understand Pi or the
Buddhas words easily within a short period of time. Among these books,
Pisikkh is very famous basic book for Pi students. Pisikkh means a
booklet, which presents the way to write and speak in Pi. The text of
Kaccyanavykarana contains Suttas, Vutti and Udaharanas. For an average
student it would take long time to learn that text and to master the skill of
The analytical study of the contribution of Ashin Janakbhivasa
speaking and writing in Pi. Moreover it is not easy to understand the text
without a thorough study. Further there is no guarantee that one would
actually learn to speak and write in Pi after learning this grammar text.
Pisikkh on the other hand mentions nominal and verbal form along with
the meaning and demonstrates their usage in a sentence. Moreover it shows
how to write Pi sentences with the help of a garland of nominal form
(Nmapadaml) and garland of verbal form (chytapadaml). Further, it
describes euphonic combination of words (Padasandhi), analysis of sandhi
(Padaccheda),
compound
(Samsapada),
secondary
derivative
(Taddhitapada), verbal form (Achytapada), primary derivative (Kitapada)
based on the Kaccyanavykarana and Padarupasiddhi. Thus students can be
spared from the tedious and time-consuming tasks of learning the traditional
Pi grammar. This is how ashin Janakbhivasa contributed towards Pi
studies.
Ashin Janakabhivamsas teaching method was different from others.
For example according to his method the Pi students who want to be good
at Pi are only to memorize the meaning of Suttas and the process of word
formation. But other Pi teachers make Pi students memorize Suttas, their
meanings, commentary, the illustrations, and the process of word formation.
So this puts a lot of burden on the students and proves to be an obstacle to
their becoming good at Pi. That Ashin Janakbhivasas teaching method
of teaching Pi is more convenient and effective as compared to the
traditional method.
While writing his books Ashin Janakbhivasa use expression, which
are very easy, clear, and short to understand. Therefore every Pi student
likes his writing style. On the contrary the writing style of the former teachers
was very difficult and complicated. They used to write long sentences with
many clauses. This style is not suitable for the modern students.
Ashin Janakbhivasas Bhstks describe the meanings of Pi
canon, commentaries and sub-commentaries at one place. For example,
Prjikaabhstk translates and explains the meaning of Prjikaa
Pi, its commentaries and sub-commentaries in a single place. Books
written by other masters are different from these bhsks. In these books
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84
students cannot find all the meanings of the Pi, commentaries and subcommentaries.
Moreover, Ashin Janakbhivasa had a firm viewpoint that monastic
education should be opened to the students, scholars as well as lay people.
He advocated that the fellow monastic students should be taught in Pi to
understand the Dhamma in easy way within a short period. As a result, the
modern educated monks or nuns will be able to help the lay students to
become a good Buddhist and a well-trained citizen. He also was an ideal for
his disciples in the matter of obeying rules and regulations laid down by the
Buddha. He explains the rules to his disciples and trained them to preserve
lifelong good moral character. In fact, monasticism is one of the most
fundamental ideals of Buddhism. Monks and nuns are responsible for
preserving and propagating Buddhas teaching as well as educating and
guiding Buddhists. The ultimate goal of Buddhist monasticism is the
liberation of all beings from the cycle of rebirth while it also aims at the
world peace in accordance with Dhamma. Thus, Ashin Janakbhivamsa had
been working tirelessly in his lifetime for the wellbeing of people.
In spite of Ashin Janakbhivasas above mentioned popularity
among students community, other masters criticized Ashin Janakbhivasa
that Janaka is destroying the meaning of old literature and old traditional
learning with wrong views and ideas and some of his ideas and views about
Pi Tipiaka literature are wrong. Some other masters blain him saying that
Ashin Janakbhivasa follows modern culture. For example he uses modern
machines like typewriter, offset and telephone. During his time, Buddhist
monks never used modern equipments such as typewriter and telephone.
Ashin Janakbhivasa used a typewriter and offset to write texts and to print
books widely. Some masters accused that Janaka is doing business and he is
going to disrobe.
On one occasion, Ashin Janakbhivasa presented his view before
Buddhist monks and lay people advising them to save the country from
becoming poorer. He said:
1. Monks and lay people should not build new Satupas (Cetiyas) at
places where Satupas (Cetiyas) have already been built.
2. In Burmese tradition, if a monk passes away, monks and lay

people always perform a funeral ceremony that continues for
many days and involves many kinds of recreational programes.
In Ashin Janakbhivasas view monks and people spend too
much money on these activities. He suggested to people not to
spend too much money on the traditional ceremonies.
3. He further advised that Monks and people should not perform
Dana ceremony with different recreational show.
4. He also suggested that the monks should not attend Dana
ceremonies frequently because due to this lengthy ceremony
very often they miss their classes.
Because of the views of Ashin Janakbhivasa, other masters
criticized him that Janaka is a communist. However he tolerated whatever
criticism he faced. Later on many monks and lay people accepted his views
and ideas because his views and ideas are useful, reasonable, practical and
acceptable. He was one of the remarkable scholars of 20th century, but the
world of scholar hardly took any note of his scholarship. Because of the
barrier of language Ashin Janakbhivasas life and works are hardly known
outside Myanmar.
In my opinion, Ashin Janakbhivasas views and ideas are useful to
human world where moral conduct is degrading. Therefore it is important to
know his views and ideas regarding Buddhist literature and to make it
known to scholars not only in Myanmar but also all over the world. This is
the main rationale behind the present research work.
Literature Review
There are several books and articles written by various authors on
Ashin Janakbhivasas life and Works. Biography of Ashin
Janakbhivasa (Tabhava Ssan of Ashin Jankbhivasa) was written by
Bhante Gosita in Mahgandhyon Amarapra in 2003. Ashin
Janakbhivasa Mahgandhyon Saydaw Amarapura autobiography
abridged translation was published by Than Tun in Mahgandhyon
Amarapra in 2000. A book entitled Ashin jankabhivamsas life, literature
and the expectation of future Ssan was written by Ashin Kusala in Yangon
85
86
in 1979. A work based on the autobiography of Ashin Janakbhivasa in

title Ashin janakbhivasas tabhava sasar was written by Maung Thaw
Thaw Tun in Mandaly University in 2007. A commemoration volume in the
honor of Ashin Janakbhivasas hundred birth anniversary is published
from Mandalay. It is edited by Bhante Pa jota. Apart from these more or
less popular works there is no academic work and systemic research on his
life and work. Therefore there is a need to study the life and contribution of
such an outstanding scholar.
Research Problem
As mentioned above Ashin Jankbhivasa lived extraordinary life and
contributed immensely to the study of Pi language and Buddhist literature.
His views regarding monastic education and social and moral issues are
revolutionary. Although there is a Burmese biography of Ashin
Janakbhivasa, not collective information on his life and mission is
available in English.
Similarly since Ashin Janakbhivasa wrote in Burmese language and
published books in Burmese script his works are not easily accessible and
available to non-Burmese readers.
In spite of the absence of these barriers even Burmese scholars have
not yet systematically study and evaluated works of his great scholar, not to
speak of scholars outside Burma who have no easy access to the source
material.
In view of Ashin Janakbhivasas contribution it will be important to
seek answers to the following questions.
1. What is the life and mission of Ashin Janakbhivasa?
2. What are the important factors in his biography which shaped
his distinct ideology?
3. What is his contribution to this study of Pi language and
Buddhist literature?
4. What are the salient features of Ashin Janakbhivssas
innovative teaching method?
5. What impact did his new method had on the traditional
monastic education of Myanmar?
6. Are these methods still useful to suit the present needs?

7. Are the methods used by Ashin Janakbhivasa acceptable in
different academic environments outside Myanmar?
8. In the light of the answer to these above asked questions what is
the value of Ashin Janakbhivasas overall contribution in the
area of Pi and Buddhist literature?
Research method and procedure
The present research will follow method of textual analysis and
Descripted method. It will follow the following research procedure:
1. collection data regarding Ashin Janakbhivasas life and works
and their analysis
2. analytical study of 76 books written by Ashin Janakbhivasa
and their summarization
3. mapping specific contribution and innovation of Ashin
Janakbhivasa
4. analysis of these innovations in order to determine their value in
varying circumstances
5. drawing conclusion on the basis of available material.
Objectives of research and expected outcome
The following are the main objectives of the present research:
1. To throw new light on various aspects of Ashin
Janakbhivasas life and contribution by studying his biography
and his bhsks literature like Prjikakaabhsk,
Slakkhadavaggabhsk and Ahaslinbhsk etc
2. To present his modern approach in Pi studies and to compare
it with the traditional approach
3. To discuss various issues, arguments, theoretical and practical
frameworks pertaining to his modern teaching method based on
authentic Pi sources.
4. To bring to light the innovative methods of learning Pi and
Buddhas teachings introduced by Ashin Janakbhivasa
5. To evaluate Ashin Janakbhivasa as a scholar and a reformer
87
88
This research is expected to produce a complete sketch of Ashin

Janakbhivasas life, mission and contribution to Pi and Buddhist
literature.
Sources of Present research
Present research will be based on the study of primary and secondary
sources. The English works relating to the present research will also be
referred to as the secondary sources to this study.
The Primary sources will include
1. the above mentioned 76 books written by Ashin
Janakbhivasa
2. articles and personal correspondence of Ashin Jankbhivasa.
Secondary sources will include
1. his biography written by Bhante Gosita
2. popular or research articles about his life, mission and about his
works written by various authors.
Tentative scheme of Chapterisation
This thesis will focus on an Analysis of Contributions of Ashin
Jankbhivasa to the study of Pi language and Buddhist literature. This
work will be arranged in six chapters in all.
Chapter I: Ashin Janakbhivasas Life and Missions
This chapter will describe and analyse Ashin Janakbhivasas life and
mission. It will be divided into two parts the first part will cover his complete
biography highlighting major events and milestones in his life. The second
part will discuss his mission under 3 headings 1) Ashin Janakbhivasa as a
scholar 2) Ashin Janakbhivasa as an educator 3) Ashin Janakbhivassa as
a social and religious reformer.
Chapter II: Contribution to Pi Grammar
This chapter will study and analyze 11 books written by Ashin
Jankbhivasa on the Pi grammars. After the evaluation, observations
pertaining to contribution of Ashin Janakbhivasa in this field will be

recorded.
Chapter III: Con ib ion o ina api aka
This chapter will discuss 14 books on Vinayapiaka and will record
observation about his contribution in this field.
Chapter IV: Contribution to Suttapi aka
In this chapter 8 books written by Ashin Jankbhivasa Sutta Piaka
will be considered in the point pertaining to authors specific contribution
will be recorded.
Chapter V: Contribution to Abhidhammapi aka
This chapter will present detail analysis on Ashin Jankbhivasas 14
books on Abhidhamma Piaka and will access his contribution in this regard.
Chapter VI: Contribution to Miscellaneous topics
In this chapter 24 books written by Ashin Janakbhivasa on
miscellaneous topics will be studied. His views and contributions regarding
this field will be recorded.
Conclusion
In this chapter observations made in the previous chapters will be
summarized and specific conclusions regarding the contribution of Ashin
Janakbhivasa will be drawn on the basic of available data. An attempt will
be made to answer the questions raised in the problems statements.
89
90
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Mulatan Bartharyay, Mahgandaryon Amarapra, New Burma Offset, 1963
Buddhnussatibhvana, Mahgandaryon Amarapra, New Burma Offset, 1979
Nauk Sone Sal la Myat Buddha, Mahgandaryon Amarapra, New Burma Offset, 1976
Bartharyay, Pyatthanarmyar Ahphyay Hnint Sit Tat Tayar, Mahgandaryon Amarapra,
New Burma Offset, 1951
Sman
aphala Sutta Myanmarpyan, Mahgandaryon Amarapra, New Burma Offset,
1951
Barammajla Sutta Myanmarpyan, Mahgandaryon Amarapra, New Burma Offset, 1948
Dhammacakka and Annattalakkhanasutta Tayartaw, Mahgandaryon Amarapra, New
Burma Offset, 1979
Ssantawyay Shouthtarchat, Mahgandaryon Amarapra, New Burma Offset, 1963
Mulatan Buddhabarthar Latswal (1 - 4), Mahgandaryon Amarapra, New Burma Offset,
1951
Gth paungchote, Mahgandaryon Amarapra, New Burma Offset, 1964
Ashin Janakabhivamsas Tabhvasansara, Mahgandaryon Amarapra, New Burma Offset,
1979
Lu Chanthar, Mahgandaryon Amarapra, New Burma Offset, 1980
91
92
Dllabha Kath, Mahgandaryon Amarapra, New Burma Offset, 1983

Payatekyi nissaya, Mahgandaryon Amarapra, New Burma Offset, 1994
Ssan Phyu Ovda Tayartawmyar, Mahgandaryon Amarapra, New Burma Offset,
1983
Abhidhamma Hnint Satywayt Hmatphwal, Mahgandaryon Amarapra, New Burma
Offset, 2000
Secondary Sources
Biography of Ashin Janakbhivasa (Tabhava Ssan of Ashin Jankbhivasa) by Bhante
Gosita, Mahgandaryon Amarapra, New Burma Offset, 2003
Ashin Janakbhivasa mahgandhyon Sayadaw Amarapra autobiography abridged
translation by Than Tun, Mahgandaryon Amarapra, New Burma Offset, 2000
Ashin jankabhivamsas life, literature and the expectation of future Ssan by Ashin
Kusala, Yangon, 1979
Ashin janakbhivasas tabhava samsara by Maung Thaw Thaw Tun edited by Bhante
Pa
jota, Mahgandaryon Amarapra, New Burma Offset, 2000
Views of Religion and Buddhism of Ashin Janakbhivasa by Ashin Samvaralankara,

Yangon, 2014
DOSA (ANGER)
Ashin Vaita
Research Scholar
Centre for Mahayana Buddhist Studies
Acharya Nagarjuna University, Nagarjuna Nagar, Guntur, AP
Definition of Dosa
Dussatiti Doso, Dosa means destroying a good condition such as
happiness, peaceful mind, etc. If someone is angry with someone or
something, ones mind and material were ruined by Dosa. Although we
cannot see clearly devastation of mind, devastation of material is in
evidence, because of Dosa (anger). Especially, it is on the face. When a
person angry with someone or something, if his complexion is white, his
face will be change into red, if it is black, into brown. Therefore dosa can
destroy the good condition.
In the Pi such aversion is termed Dosa or Paigha. Dosa is derived
from dus, to be displeased. Paigha is derived from Pai, against and gha,
to strike, to contact. Ill-will, hatred are also suggested as equivalents of
patiga.
Dosa burns the one who is angry. Classic Buddhist teachings liken
being angry to holding a red-hot piece of coal.
The result of Dosa
Doso attham na janasi, a person who getting angry with someone or
something can decide properly that it is good or bad, proper or improper.
For Buddhists, acting on Dosa is never justified; Dosa is a form of suffering
94
that Buddhist practice is designed to alleviate. One ancient Buddhist text

likens Dosa to urine mixed with poison. In ancient India, urine was
considered to have medicinal properties; it was unpleasant but beneficial.
However, when urine is mixed with poison, the unpleasant medicine
becomes harmful. At times a forceful No! is required of us even though it
may be unpleasant. But an energized no mixed with hostility is like mixing
urine with poison.
If we check on the point of healthy, it is not good. We can investigate
anger through the sensations of the body. The direct experience of anger
may result in sensations of heat, tightness, pulsation or contraction. The
breathing may become heavy or rapid, and the heart may beat strongly.
Actually, the anger (Dosa) is natural of beings. But the real question
should be whether anger is beneficial. Just because it is natural, does not
mean it is beneficial. When we examine anger more closely, we see firstly
that anger is based on exaggerating the negative quality of someone or
projecting negative qualities that are not there on a person or object.
Secondly, anger is not beneficial because it creates many problems for us in
this life and creates negative karma which will bring about suffering for us in
our future lives. Anger also obscures the mind and prevents us from
generating Dharma realizations and thus from attaining liberation and
enlightenment. One of the results of karma is that people have the tendency
to do the same action again. This result of karma could be at play when
people have a strong tendency towards malicious thought or they act out
their anger by harming others physically or verbally.
Acting angry with our children
It is true that sometimes when children misbehave; it may help to
speak strongly to them. But that does not necessarily mean speaking with
anger. Because people dont communicate well when they are angry, if your
Dosa (Anger)
mind is filled with anger when you speak to your children, they might not
even understand what they have done wrong and what you expect of them.
Instead, practice remaining calm inside, knowing that they are just children
and are imperfect sentient beings. They need your help to become good
people. With the motivation to help them, correct their mistaken actions.
You may have to speak strongly to them in order to communicate your
wishes. For example, when young children are playing in the middle of the
street, if you dont speak strongly they probably wont understand that they
should not do this because, by themselves, they dont see the danger. But if
you are firm, they will know I better dont do this. You can be stern with
children without being angry.
How can we learn to accept criticism without being angry?
If someone criticizes you, dont pay attention to the tone, vocabulary,
or volume of their voice. Just focus on the content of their criticism. If it is
true, theres no reason to get angry. For example, if someone says, There is
a nose on your face you are not angry because it is true. There is no use
pretending we dont have a noseor didnt make a mistakebecause
everyone, including us, knows we did. As Buddhists we must always
improve ourselves and so, we should put our hands together and say,
Thank you. On the other hand, if someone says, There is a horn on your
face there is no reason get angry because that person is mistaken. We can
this to the person later when they are receptive to listening.
How to control and to reduce the anger (Dosa)
The Psychologists assume that there are only two things that can be
done about anger. One is to express it and the other, to suppress it. From a
Buddhist perspective, both are unhealthy. If you suppress anger, it is still
there and that is not good for your health. If you express it, it is not good as
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96
well because you might harm others and you will create negative karma in
the process.
So Buddhism teaches us how to look at the situation from a different
perspective and how to interpret events in a different way. If we do that, we
will find that there is no reason to get angry to start with. Then there is no
anger to express or to suppress. For example, when someone tells us that we
did something wrong, we usually think that person is trying to harm us. But
look at it from a different perspective and consider that he may be giving us
some useful information. He may be trying to help us. By seeing the
situation in this way, we wont get angry. In other words, what creates anger
is not so much what the other person did, but how we chose to interpret
what he did. If we interpret it in a different way, the anger will not arise.
Another example is lets say someone lied to or deceived us. Think, This is
the fruit of my negative karma. In a previous lifetime, under the influence of
my self-centered attitude I deceived and betrayed others. Now I am
receiving the result of this. In this way, instead of blaming others, we see
that the cause of our being deceived or betrayed is our own selfcenteredness. Theres no reason to get mad at others. We realize that our
self-centeredness is the real enemy. Then, we will have a strong
determination not to act like that again because we know that selfcenteredness brings suffering. If we want to be happy, we must release the
self-centeredness, so we do not act so negatively toward each other.
We can reduce anger (Dosa), according to Visudhdi Magga by:
1) Developing loving kindness, 2) Contemplating the admonishing of
the Buddha, 3) Finding the good point of the enemies, 4) Compassion for
beings, 5) Controlling oneself, 6) Contemplating the Kamma, 7) Using the
method of tolerant according to Jtaka, 8) Contemplating that there wasnt
non relatives in the cycle of life, 9) Contemplating the good results of loving
kindness, 10) Spreading the element, 11) Giving or taking properties.
Dosa (Anger)
Dosa holds people out of our hearts, away from our kindness and
care. We dont necessarily need to avoid anger, but we do need to guard
ourselves from locking others out of our hearts.
How can we work with this difficult emotion?
Meditation can be very helpful. In it we can experience our anger
without inhibitions, judgments, or interpretations. It can be a relief to
discover a capacity for witnessing anger without either pushing it away or
engaging with it. In fact, meditation may well be the safest place to be angry,
to learn to let it flow through us freely, without either condemnation or
approval.
With non-reactive mindfulness as the foundation, we can investigate
anger deeply through the body, emotions and thoughts. Anger can open us
to a world of self-discovery. Anger tends to be directed outward towards an
object, towards other people, events, or even parts of ourselves. In
mindfulness meditation, we turn the mind away from the object of anger to
study the source of the anger and the subjective experience of being angry.
We can investigate anger through the sensations of the body. The direct
experience of anger may result in sensations of heat, tightness, pulsation or
contraction. The breathing may become heavy or rapid, and the heart may
beat strongly. Since these sensations are direct and immediate, bringing
attention to them helps lessen the preoccupation with the object of the
anger and with the story of why we are angry. This in turn, helps us to be
more fully present for the anger in and of itself.
Turning our attention away from the object of our anger is important
because, while the conditions giving rise to anger may be varied, the direct
causes of hostile anger are found within the person who is angry. The causes
include aversion, grasping, resentment, fear, defensiveness and other
reactions that may be unnecessary and are often the source of the greatest
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98
pain in a difficult situation. A traditional folk saying states, An enemy can

hurt you physically; but if the enemy wants to hurt your heart, you have to
help by getting angry.
Hostile anger seems to have its roots in recoiling from our own pain.
We may react to our own sadness, loneliness, fear, disappointment or hurt
by directing anger outwards rather than experiencing these feelings.
Learning to honestly and non-reactively explore our pain through the mind
and bodily sensations is an important step to freedom.
In my own life, Ive learned that my anger tends to have two primary
causes: fear and hurt. When I get angry, if it seems appropriate, I remove
myself from the situation and try to be mindful of what is going on inside. If I
can find the fear or the hurt underlying the anger, then (if possible) Ill go
back into the situation and speak from the perspective of being hurt or
afraid. Conversations tend to be more helpful when I do this, partly because
I am not assigning blame. This often lessens the other persons defensiveness
or reactivity; they may even be more inclined to see their own
responsibility.
Anger is always a signal. Mindfulness helps reveal what it signals.
Sometimes it is a signal that something in the external world needs to be
addressed. Sometimes it is a signal that something is off internally. If nothing
else, anger is a signal that someone is suffering. Probably it is you. Sit still in
the midst of your anger and find your freedom.
Reference:
1. Manual of Abhidhamma: written by Narada Thera

2. Visuddhi Magga
3. Abhidhamma daily life: written by janakarbhivansa
EDUCATIONAL COMPONENT OF UNIVERSAL DECLARATION OF

HUMAN RIGHTS: A BUDDHIST PERSPECTIVE
Ashin Candvara
Research Scholar
Department of Philosophy, Panjab University,
Chandigarh, Punjab, India
Education in its general sense is a form of learning in which the

knowledge, skills, and habits of a group of people are transferred from
one generation to the next through teaching, training, or research.
Education frequently takes place under the guidance of others, but may
also be autodidactic. 1 Any experience that has a formative effect on the
way one thinks, feels, or acts may be considered educational.
Etymologically, the word education is derived from the Latin
ducti A breeding, a bringing up, a rearing from dc I educate, I
train which is related to the homonym dc I lead forth, I take out; I
raise up, I erect from - from, out of and dc I lead, I conduct.2
Education began in the earliest prehistory, as adults trained the
young of their society in the knowledge and skills they would need to
master and eventually pass on. In pre-literate societies this was achieved
orally and through imitation. Story-telling continued from one generation
to the next. As cultures began to extend their knowledge beyond skills
that could be readily learned through imitation, formal education
developed.
Dewey, John (1916/1944). Democracy and Education, The Free Press. pp. 14. ISBN 0-68483631-9
Barnhart, Robert K, ed., Barnhart Dictionary of Etymology; H.W. Wilson Co., 1988; Buck, Carl
Darling, A Dictionary of Selected Synonyms in the Principal Indo-European Languages, University
of Chicago, 1949, reprinted 1988; Cassidy, Frederic G., and Hall, Joan Houston, eds., Dictionary of
American Regional English, Harvard University Press, 1985-2002.
100
Philosophy Perspective on Education

John Lockes work Some Thoughts Concerning Education was
written in 1693 and still reflects traditional education priorities in the
Western world. As an academic field, philosophy of education is the
philosophical study of education and its problems (...) its central subject
matter is education, and its methods are those of Philosophy. 3 The
philosophy of education may be either the philosophy of the process of
education or the philosophy of the discipline of education. That is, it may
be part of the discipline in the sense of being concerned with the aims,
forms, methods, or results of the process of educating or being educated;
or it may be multidisciplinary in the sense of being concerned with the
concepts, aims, and methods of the discipline.4 As such, it is both part of
the field of education and a field of applied philosophy, drawing from
fields of metaphysics, epistemology, axiology and the philosophical
approaches (speculative, prescriptive, and/or analytic) to address
questions in and about pedagogy, education policy, and curriculum, as
well as the process of learning, to name a few. For example, it might
study what constitutes upbringing and education, the values and norms
revealed through upbringing and educational practices, the limits and
legitimization of education as an academic discipline, and the relation
between education theory and practice.
Buddhist Perspective on Education and Relevant Articles in Universal
Declaration of Human Rights
Wisdom or Pa is the goal of Buddhist aim. Even the
Buddha mean come from the root of Bodhi, it means wisdom or
Enlightenment. The Buddha who was attained the Omniscience or Full
Enlightenment. After attaining the Enlightenment the Buddha teach the
Dhamma what he have knew to the all people within 45 years around
the Ganga valley until he passed away without differentiate day and
3
Noddings, Nel (1995). Philosophy of Education, Boulder, CO: Westview Press. p.1. ISBN 0-81338429-X
Frankena, William K.; Raybeck, Nathan; Burbules, Nicholas (2002). "Philosophy of Education". In
Guthrie, James W. Encyclopedia of Education, 2nd edition. New York, NY: Macmillan Reference.
ISBN 0-02-865594-X
Educational component of universal declaration of human rights
night. His teaching was basic on three parts, morality (sla), concentration
(samdhi) and wisdom (pa). Buddhist means the follower and practice
of the teaching of the Buddha.
It is right view, right understanding of the characteristics of realities
and right understanding of cause and effect with regard to realities. Here,
there must be study and practice to be attained the real wisdom by
oneself. The Buddha said, Im your teacher, only to show the way. He
taught, encouraged and stimulated each person to develop himself and to
work out his own emancipation, for man has the power to liberate
himself from all bondage through his own personal effort and wisdom.
According to Buddhism, mans position is supreme. Man is his own
master, and there is no higher being or power that sits in judgment over
his destiny. One is one's own refuge, who else could be the refuge? 5
said the Buddha. He (the Buddha) admonished his disciples to be a
refuge to themselves, and never to seek refuge in or help from anybody
else.6 Now I will discuss about the Buddhist perspective on the education
that was consisted the United Nations Declaration of Human Rights.
Article 26.
(1) Everyone has the right to education. Education shall be free, at
least in the elementary and fundamental stages. Elementary
education shall be compulsory. Technical and professional
education shall be made generally available and higher education
shall be equally accessible to all on the basis of merit.
(2) Education shall be directed to the full development of the
human personality and to the strengthening of respect for human
rights and fundamental freedoms. It shall promote understanding,
tolerance and friendship among all nations, racial or religious
groups, and shall further the activities of the United Nations for the
maintenance of peace.
(3) Parents have a prior right to choose the kind of education that
shall be given to their children.
5
6
DhA. p. 95
Ibid. 62
101
102
It is obvious that the background to Article 26, which deals with the
right to education, is the formal, organized, structured education current
in 1948. The term education has today developed a much wider
connotation and now includes educational programmed which are
organized but not structured (non-formal education), and activities which
are not organized as educational projects but which have an educational
value in that they exercise, in varying degrees, an influence on the
thinking and behavior of people (informal education). It can be said that
three forms of education existed in the time of the Buddha, and there is
no doubt that He made use of all three. It has been stressed in earlier
Commentaries that the Buddha Himself insisted that no one should
subscribe to His philosophy and to the way of life He advocated unless
one is convinced of its value for one's present and future existence. This
involved an intellectual and a moral judgment. This being so, the ideal
would have been formal education for all in the skills that they needed,
with adequate attention being paid to the Teaching of the Buddha and
the practice of the way of life He proposed. But it will be appreciated
that conditions were such that formal education of this kind was not
possible for all and sundry.
The monasteries and nunneries were centers of learning and they
were open to all, particularly to those who aspired to be monks or nuns.
In the earlier Commentaries reference has been made to the four groups
of people in Buddhist society. These were the monks (bhikkhus), the
nuns (bhikkhuns), the laymen (upsakas), and the laywomen (upsiks).
It is significant that the educational attainments towards which each
group had to strive were described by the Buddha in identical terms. 7
This is understandable, as the acceptance of the philosophy of
Buddhism and the regular and steady practice of its way of life, either as
a member of a monastic order, or as a lay person in the world, required
that an individual be educated and be possessed of the necessary
knowledge and wisdom. It is to emphasize the need for such knowledge
and wisdom that the Buddha looked with pity and compassion on those
D. ii, 112 ff
with little learning, and compared them to bulls that grow in flesh but
not in wisdom. 8
The education imparted and received in these monasteries and
nunneries was based on the ancient Indian teacher-pupil (cariyaantevsika) relationship. The pupil had to enter into residence and each
had his or her individual teacher whose function it was to impart to them
an education which could, according to the Mahmagala sutta, he said
to cover both elementary and secondary education, to assist them to
grow in knowledge and wisdom, and to inculcate in them the norms and
values which should regulate their conduct. The teacher was therefore
much more than an instructor. The teacher was a philosopher, guardian,
guide and friend combined. If the education at these centers was
restricted merely to the acquisition of certain skills it could, as the
Buddha Himself stated, be compared with the tending of other peoples
cattle. 9 It had also to be directed to the recognition of, and respect for,
the norms and values of Buddhism. The pupils had to aim at being vijjcaraa-sampanna as far as possible, meaning that they had to be
educated to practice the virtues which they upheld. In other words, the
molding of character was as important as, if not more important than, the
acquisition of knowledge and skills.
The aspirants to be monks and nuns naturally acquired in these
institutions a deeper knowledge of the Teachings of the Buddha, and had
more opportunities to practice the strict life of a monk or nun. They were
also trained, by the example of the teacher more than by precept, in
ways and means by which the message of the Buddha could be conveyed
to all and sundry, whether they were quick to comprehend
(ugghaitau), needed explanation
to help comprehension
(vipacitau), required to be guided all the way like a child (neyyo), or
were not capable of understanding (padaparamo).10
To help monks and nuns to spread the teaching of the Buddha to
these four kinds of people, the Buddha devised a methodology which
was followed by the Venerable Sriputta, who explained it to his fellow
Dh. XI, 7
DhA. i, 157
10
A. ii, 135; Pug. 41
8
9
103
104
monks. There were in all six techniques: the lecture method (desan), the
method known as enunciating and inculcating (papan), the
repetition method (pahapan), the analytical method (vibhajan), the
exploratory method, posing suitable questions to elicit correct answers
(vivarana) and the method of clarifying obscure points
(uttnikamma).11 In order to drive a lesson home there was
considerable use of analogy and simile (upam) and occasional use of
what can today be called audio-visual techniques.
It is important to note that this formal education was not restricted
by any of the extraneous factor. It was open even to the dullard, as there
was a special method to be adopted in his or her case. Furthermore, this
education was completely free and the educators were not expected to
receive even gifts freely offered. 12 The Buddha wanted at all costs, to
prevent education developing into a commercial transaction, with the
educator trading his knowledge and expertise like a common salesman.
There were of course monasteries which imparted to ordained monks a
very deep knowledge of the philosophy of the Buddha and called for a
much stricter adherence to the Buddhist way of life. An example is the
famous Buddhist University of Nland. This higher education was
accessible on the basis of merit and it prepared monks for the Higher
Ordination (upasampad) and also for further studies.
Education in these institutes was oral even after the art of writing
developed. It need hardly be added that the non-formal education
given to organized groups and the informal education given in sermons
for the laity at Buddhist festivals, and on such occasions as funerals, were
also based on oral instruction. Hence the concept a learned person was
one who has listened too much (bahussuta). The later Buddhist
monastic colleges known as Pirivenas preserved some of these
educational traditions. The Mahmangala sutta also refers to technical
education (sippa).13 This was not imparted in institutes. It was more or
less customary for father to train his sons in his particular economic
M. iii, 248; Pug. 19
Sn. v. 81
13
Sn. v. 261 (bhusaccaa ca sippaca, vinayo ca susikkhito, Subhsit ca y vc, Eta magalamuttama)
11
12
activity and for the mother to educate her daughters in the performance
of their domestic duties. As far as the males were concerned there were,
in addition, the various guilds which a boy could join to learn, for
example, to be an artisan, a craftsman, or a trader. Furthermore, one can
be quite sure that in many families the Jtaka stories were related and the
implied moral lessons brought out, thus making the home the first centre
of practical and spiritual education.
Such lay people as those who did not go to the monastic
establishments for education, still had opportunities for their intellectual
and spiritual development. There were the itinerant monks who went
from village to village conveying the message of the Buddha, and guiding
those who flocked to listen to them. In addition, there were the usual
sermons preached in the precincts of the temple, to which crowds of
devotees flocked especially on full-moon days. These sermons would
teach the social virtues, which consisted largely of one's obligations to all
sentient beings.
The Buddha Himself had the habit of visiting assemblies of other
religious groups for friendly dialogue (skaccha sampajjati)14 and with
no intention at all, as He assured a listener called Nigrodha of convening
them.15 In this context, the fact that the Mahmagalasutta encourages
religious discussions at the proper time (klena dhammaskacch)16 is
also worthy of note; this is a form of continuing education.
Paragraph 2 refers to the aims of education nowhere in Buddhist
sacred literature are the aims of education stated as they are in this
Article. Nevertheless, it is evident that opportunities for education
existed; and that this education was directed to the full development of
the human personality, as it was geared not only to the acquisition of
skills but also to the molding of one's character and training for the
fulfillment of one's obligations. With the emphasis in Buddhism on
benevolence and non-violence, education also aimed at the promotion
of tolerance, understanding and peace among peoples, and, in an
expanding spiral, among clans, principalities, nations and States.
D. iii, 38
Ibid. cf 56
16
Sn. v. 266
14
15
105
106
Paragraph 3 of Article 26 declares the prior right of the parents to

choose the kind of education to be given to their children. In the Vinaya
there is an account of a discussion between parents about the possible
courses of education for their son;17 they eventually decided to send him
to a monastery to be ordained as a monk. This was a decision made by
the family, and nowhere is there evidence of anyone or any group
outside the family deciding for the family, either in this case or in any
other case.
Article 27
(1) Everyone has the right freely to participate in the cultural life
of the community, to enjoy the arts and to share in scientific
advancement and its benefits.
(2) Everyone has the right to the protection of the moral and
material interests resulting from any scientific, literary or artistic
production of which he is the author.
In pre-Buddhist society in India there were a variety of religious
and cultural activities which included philosophical discussions leading to
different schools of religious and philosophical thought. Participation in
these was, by their very nature, restricted. But some of their leaders,
inspired by a kind of missionary zeal, tried to disseminate their views
among average people and they did have eager listeners. However there
were activities which attracted a much wider audience.
These were public recitals and dramatizations of the great epics
and stories of the heroic deeds of historical personages, semi-mythical
and mythical beings. In addition there were the ceremonies and rituals
which originated with the worship which people felt they owed to
various deities. These ceremonies developed into elaborate festivals in
which the images of deities were taken in procession through the streets
of cities and villages accompanied by chanting, music from a variety of
instruments, singing and dancing. The dance leader (naa-gma) 18 is
mentioned in the Pi Canon. A well-known ceremony of the times
17
18
Vin. i, 77; iv, 128 f

S. iv. 306 f
referred to in the early Buddhist texts is what was then known as the
mountain-festival (giragga-samajja).19These ceremonies acquired a
religio-social character and together with the public recitals and
dramatizations mentioned earlier attracted large numbers, thereby
becoming part and parcel of the religious and cultural life of large
numbers of people.
When the Buddha appeared on the scene after His Enlightenment
and commenced expounding His philosophy, promoting the way of life
that He advocated and establishing His monastic order, He had no
objection to His lay followers attending these religio-culrural festivals,
provided they did not include wrongful participation (micchcr) in
sensual pleasures and did not cause physical pain and injury, or mental
and spiritual anguish to themselves or to others. To the philosophical
discussions of old now came to be added the consideration of His own
philosophy and the way of life He advocated He and His early disciples
travelled tirelessly from city to city and village to village, and even to
remote areas spreading His Teachings and stressing the need for their
listeners to follow the Noble Eightfold Path which He grouped under the
three headings of Morality, Concentration and Wisdom (iti sla iti
samdhi iti pa) 20 and which is the only path to Nirvana. This peaceful
missionary activity which He and His disciples assiduously followed had
an impact on the life of the people.
It helped to take their minds away from mundane things and to
concentrate on moral and spiritual issues. Soon after His passing away
and in the two centuries that followed, Buddhist Councils were held to
resolve differences which arose in the interpretation of His teaching (the
Dhamma) and of the rules (the Vinaya) He had laid down for the
monastic order which He had established. These were put into final form
by the Third Buddhist Council held in the seventeenth year of the reign
of the great Emperor Asoka. This Council also look the momentous
decision to send Buddhist missionaries to all outlying parts of the Empire
and to the countries that lay beyond its confines (Mahvamsa, Chapters
19
20
Vin. ii, 107

D. ii, 123
107
108
III to V). The missions that went to the south of the Empire and the
countries that lay further south took with them the Theravada teaching in
Pi, while those who went to the North and North-East and faraway
lands like China and Japan propagated what came to be called the
Mahyna school.
Their teaching was mostly couched in Sanskrit. Nevertheless, in
whatever direction they went, they made use of the local languages, and
this is in accord with the Buddha's linguistic policy. This Teaching of the
Buddha spread rapidly as an oral tradition and inspired a wealth of
related literature which developed over the centuries in Pai, Sanskrit and
various indigenous languages. Today these constitute were sizeable
libraries of their own.
By the time of the Third Council monasteries had come to be built
more often than not with sculptural embellishments and with paintings
depicting scenes from the life of the Buddha. In these scenes, die early
practice was to avoid making images of the Buddha. His presence was
indicated by an empty throne, a Bodhi or Bo-tree, a pair of sandals, etc.
Later, probably under Greek influence in North India, images came to be
made and the practice spread. His passing away (the Mahparinibbna)
and subsequent cremation led to an intensification of the respect and
veneration grateful followers had already begun to pay to Him when He
was living. Some of the bodily relics picked up from His ashes were
enshrined in huge Stpas such as those at Sanchi.
These came to be surrounded by railings with ornamental
gateways. Both the railings and gateways were originally in wood and
were later replaced by similar structures in stone. Devotees naturally
came in numbers to these Stpas to pay homage to the great Teacher, to
meditate on His Teachings and to take in for their spiritual guidance, the
lessons they drew from the moral discourses given by members of the
Sagha. As this practice spread it was but natural that a simple ritual
developed, and Stpas were built and Bodhi or Bo-trees were planted in
the precincts of the monasteries. With the making of images of the
Buddha, shrine rooms were constructed within the monastery precincts
and recumbent, seated or standing images of the Buddha came to be

installed, perhaps even in public places.
These developments spread to all the lands to which Buddhist
missionaries went. These missionaries took with them not only the
Teaching of the Buddha and the Monastic Code but also the mainspring
of a literature which developed over the ages, as well as architectural and
sculptural forms together with the painting and also a ritual. Wherever
these were introduced and took root, the religion provided the basic
framework or the blue-print within which the local cultures developed.
Thus the religious and cultural lives of the peoples were in harmony. The
veneration of the relics of the Buddha became a regular feature of
Buddhist life. Not only did this practice help in the homage people paid
to His memory but it also facilitated meditation. These relics were of
three kinds:
(a) remains of the Buddha's body (srrika);
(b) objects physically associated with Him (pribhogika-e.g. the Botree at Buddha Gay and the Buddhas alms bowl); and
(c) a likeness of the Buddha (uddesika). Thus it was possible for
almost every temple to have a relic of the Buddha, to pay homage to
which people came in numbers especially on festival days.
Scientific advances were made in the fields of medicine,
architecture, and later, in Sri Lanka, in irrigation. It was incumbent on
members of the monastic orders (male as well as female) to attend on the
sick. The Buddha Himself set the example by attending on sick monks
among those who followed Him regularly. Some monks took this
injunction further and not only treated the sick with known herbs and
roots, but conducted research into other medicaments. The engineering
skills with which irrigation works were on struck were remarkable. While
this had no direct connection with Buddhism, the fact that almost every
monarch paid attention to the construction or repair of irrigation works is
indicative of the seriousness with which they carried out the obligations
of the Cakkavatti Monarch. With the development of the monastic orders
kings took it upon themselves to assign parks and groves to the monks
and to construct shelters for them. Larger Stpas came to be built
109
110
showing considerable engineering ability. The multiplication of

monasteries Stpas and shrine rooms for Buddha images contributed to
the peace and joy of those who frequented them. It will be noted
therefore that from the advances in medicine, construction and irrigation
engineering, the people as a whole reaped both material and spiritual
benefits.
The second paragraph of the Article really deals with a modem
problem; namely, that of the protection of one's intellectual property.
This was not a problem in ancient India and Sri Lanka. The kings were
the generous patrons of learning and religion. Under their patronage
these activities and the arts connected with them flourished. Hence
artists, sculptors, builders, engineers, etc. did not (except probably in rare
instances) attach their names to any of their works.
Moreover, this is to be expected in a civilization which was more
group-centre than self-centre due to its philosophy of anatta or soulless-ness. In the final analysis, therefore, these achievements belonged to
the people as a whole. Hence such issues as the protection of intellectual
property did not arise. Nevertheless what is expressed in the second
paragraph is covered by more than one component of the Eightfold Path.
Article 29.
(1) Everyone has duties to the community in which alone the
free and full development of his personality is possible.
(2) In the exercise of his rights and freedoms, everyone shall be
subject only to such limitations as are determined by law solely
for the purpose of securing due recognition and respect for the
rights and freedoms of others and of meeting the just
requirements of morality, public order and the general welfare
in a democratic society.
(3) These rights and freedoms may in no case be exercised
contrary to the purposes and principles of the United Nations.
This Article differs from the preceding ones in that, in paragraph 1,
its emphasis is on the duties of everyone to the community and on the
fact that it is only in the discharge of the obligations members of society
owe to each other that it is possible to realize one's material and spiritual
well-being (the full development of one's personality). In paragraph 2
the Ankle lists the only factors that can justify limitations on the exercise
of one's rights and freedoms. In the final paragraph (paragraph 3) the
Article states very clearly that none of the rights and freedoms mentioned
in the Declaration can be exercised contrary to the purposes and
principles of the United Nations. The various points made in this Article
are fully endorsed in the Buddhist ethic and consequently pose no
problem at all for the Buddhist Society in the time of the Buddha was
simple, and in one's day to day life the categories of people with whom
one came into contact and to whom one had obligations were perhaps
not numerous. They generally were one's parents, spouse, companions,
servants and other workers and religious leaders.
The Siglovda sutta of the Dghanikya spells out in meticulous
simplicity the duties of one category of people to another. The young
householder is told that he has to protect the six quarters. These are
parents as the East, teachers as the South, the spouse and offspring as the
West, friends and companions as the North, servants and work people as
the nadir and the religious as the zenith.21 The symbolism of the four
cardinal points is deliberately chosen. Just as the sun rises in the East, life
begins with parental care. Moving clockwise from the teachers are as the
South, spouse and offspring as the West, and friends and companions as
the North; as the nadir are the servants and other workers, and as the
zenith are the religious. Following this cycle, the householder is told
that parents are expected to love their children, restrain them from vice,
exhort them to be virtuous, train them for a profession, arrange a
marriage for them at a suitable age and, in due course, grant them their
inheritance. Children in turn are to love their parents, respect and obey
them, help them (at home and outside) and take care of them in their old
age.
The next stage is the child's education. Here the Sutta deals with
the mutual obligations of teachers and pupils. The former owe their
pupils love, care and attention for their safety, and instruction in every
21
D.iii, 188 ff
111
112
art. Pupils, on the other hand, are required to respect their teachers,
receive their instruction attentively and strive to learn to the best of their
ability.
The third stage in life is marriage for the lay person. Husbands and
wives owe each other respect, courtesy and fidelity and the effective
fulfillment of their mutual obligations as well as hospitality to each other's
kith and kin. With equal comprehensiveness and simplicity, the mutual
obligations of friends and companions, of employers and employees, and
of lay people and the religious are outlined; and there is no doubt that if
everyone discharges his or her duties as explained the full development
of one's personality (meaning one's material wellbeing and spiritual
liberation) can be achieved. It is not at all surprising to read in the Sutta
that when the young householder Sigalaka heard these exhortations he
is said to have exclaimed Beautiful, Lord, beautiful and he be sought
the Exalted One to receive him as a lay disciple, in which state he would
like to remain as long as life lasts.22
Education can build a character of a person; it can help one's
country to further to the future, guided and lifted us to touch one's dream
in the sky, can make us a better citizen of our country and a good
fellowmen. There are no young and adults in education. So until we are
young or for those who have children, lets give an important to our
education and give the best way that we can to have it.
ABBREVIATIONS FOR PI TEXTS

A
AA
22
D. iii, 193
=
=
Aguttaranikya
Aguttaranikya Ahakath
D
=
DA =
Dh =
Dh.A =
Kp =
M
=
MA =
Mha =
Miln =
S
=
SA =
Sn
=
Vin =
UDHR
Dghanikya
Dghanikya Ahakath
Dhammapada
Dhammapada Ahakath
Khuddaka Pha
Majjhimanikya
Majjhimanikya Ahakath
Mahvasa
Milidapa
Sayuttanikya
Sayuttanikya Ahakath
Suttanipta
Vinaya piaka
=
Universal Declaration of Human Rights
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The Dgh Nikya
Ed. T.W. Rhys Davids & J.E. Carpenter, 3 Vols. London: PTS, 18901911. Tr. T.W. & C.A.F. Rhys Davids; The Dialogues of the Buddha; 3
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Buddha, London: Wisdom Publications. 1987.
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Tr. I.B. Horner; The Collection of Middle Length Sayings, 3 Vols. London:
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The Middle Length
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The Sayutta Nikka
Ed. M.L. Feer, 5 vols. London: PTS, 1884-1898. Tr. C.A.F. Rhys
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The Aguttara Nikya
Ed..R. Morris & E. Hardy. 5 vols. London: PTS. 1885-1900. The
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Bhikkhu Nanamoli. Miner Readings and Illustrator. London: PTS, 1960.
The Sutta-Nipata
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Ed. V. Fausbbil , 7 vols. (7 vol. index by D. Anderson), London:
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Stories of the Buddha's Former Births. Cambridge: Cambridge University
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The Dhammapada
Ed. O. von Hinuber & K.R. Norman, Oxford: PTS. 1994. Tr. K.R.
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The Vinaya Piaka Ahakath
Ed. J. Takakusu & M. Nagai, the Samantapsdik, Buddhaghosas
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The Dgha Nikya Ahakath
Eds. T.W. Rhys Davids, J.E. Carpentier & W. Stede,
Sumagalavilsin, Buddhaghsas commentary on the Dgha Nikya, 3
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The Aguttara Nikya Ahakath
Eds, H. Walleser & H. Kopp, the Manorathapra, Buddhaghosas
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The Sayutta Nikya Ahakath
Ed. F.L Woodward, the Sratthappaksin, Buddhaghosas
commentary on the Sayutta Nikya, 3 vols, London: PTS, 1977.
The Majjhima Nikya Atthakath
Eds. J.H. Woods, d. Kosambi I.B. Horner, the Papa casdan,
Buddhaghosas commentary on the Majjhima Nikya, 5 vols, London:
PTS, 1979.
The Dhammapada Ahakath
Ed. H. Smith, H.C. Norman, L.S. Tailang, Dhammapada
Ahakath, 4 vols, London: PTS, 1906-15; Tr. E.W. Burlingame,
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Harvard University Press, 1921, repr. London: PTS, 1979.
The Khuddaka-Pha Ahakath
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Ed. H. Smith, the Paramatthajotik I, London: PTS, 1915. Tr. With

its commentary, Bhikkhu amoli, Minor Readings and Illustrator,
London: PTS, 1960.
The Sutta-Nipta Ahakath
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II,
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The Milindapaha
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University Press, 1980).
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Prerera, the University of Virginia, Srilanka, Colombo, Karunaratne &
Sons Ltd., 1991
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A.Smit, Vincent, C.I.E.
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Dewey, John
Democracy and Education, The Free
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N.A. Nikam, R.C. P. Mekeon. (Ed). Edicts of Asoka , Chicago: The
University of Chicago Press, 1959. Reprint,
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G.P. M. sekera and Jayatilleke.
Buddhism and the Race Question,
UNESCO 1958.
Iriye G. & Hitchcock,W.I
(Ed).The Human Rights Revolution: An
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(Ed) The Date of Buddhas Dead and Ceylon

Chronology, New Delhi: Asian Educational
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"Recueildes Cours". Vol. II. Private
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des Cours": Leiden, 1967. Vol. II
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Buddhism in a Net-shell : Srilanka, Kandy:
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Humanism and the culture of Renaissance
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Encyclopaedia of Education, Frankena, William K.; Raybeck, Nathan;
Burbules, Nicholas, 2002
117
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Wilson Co., 1988.
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Doctrines,Buddhist Publication Society, P.
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Sri Lanka Fourth Revised Edition 1980
(Buddhist Publication Society), Reprinted
1988.
The Universal Burmese - English-Pli Dictionary, Hote Sein, Latha Street,
Yangon, Union of Burma, 1st April 1981.
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MEDITATION: A WAY TO ENLIGHTENMENT

Ashin Kusalasmi
M.Phil. research scholar
Gautam Buddha University, Greater Noida, Uttar Pradesh, INDIA
Introduction
In Buddhism, the attainment of an Arahant state requires personal
development based on both restrained and disciplined conduct and
meditative efforts. This explains why meditation is given a central place in
Buddhist text and Buddhism.
The Buddhas teaching can be summed up in three parts: Sla,
Morality; Samadhi, concentration; and pa , intuitive wisdom. Sla is
spoken of first because it is the foundation for the other two. Its importance
cannot be overstressed. Without Sla, no further practices can be
undertaken. The basic level of Sla consists of five precepts: Non killing, Non
stealing, Non sexual misconduct, Not lying, Not using intoxicants. These
observances foster a basic purity that makes it easy to progress along the
path of meditation practice. Beside there are so many sla in Buddhism such
as eight precepts, ten precepts, 227 precepts for monks, and 311 precepts
for nuns.
Samdhi (concentration) is second part of Buddhist teaching and it
also very importance in Buddhism for the attainment of Nirvana. The
objective of the training of the concentration (Sam-Samdhi) is to purify the
mind from the hindrances (Nvarana) and other mental defilements (kiless),
and to make the mind very powerful to undertaken Vipassan effectively. As
mentioned in Aloka sutta and Pacalyamna sutta, the wisdom associated
with preparatory concentration (parikamma samdhi) initiate the light. We
found that the light becomes clearer as the concentration goes up and at the
120
level of access concentration (upacra samdhi) it becomes so bright, and it

penetrates into internal organs and then to the ultimate realities
(Paramahas). Without the right concentration the ultimate realities cannot
be observed by direct knowledge and consequently Vipassan cannot be
performed properly. Instructed by the Buddha all the forty kammahs are
found to give rise to the right concentration as mentioned in the Pli texts.
Pa (wisdom) is third essential step or part of Buddhism. Pa is
often translated as wisdom, but is closer in meaning to insight,
discriminating knowledge or intuitive apprehension. In the Pli canon,
pa is concentrated insight into the three characteristics of the existences;
namely: impermanence, suffering and no-soul, and the four noble truths.
According to Visuddhimagga, wisdom is knowing (jnana) in a particular
mode separate from the modes of perceiving (saj nana) and cognizing
(vijnana). For though the state of knowing (vijnana-bhva) is equally
present in perception (sa ), in consciousness
(vi a) and in
understanding (pa ), nevertheless perception is only the mere perceiving
the object as, say, blue or yellow, it cannot bring about to penetrate its
characteristic as impermanent, suffering and no-soul. Consciousness knows
the objects as blue or yellow, and it bring about the penetration of its
characteristics, but it cannot bring about, by endeavouring, the
manifestation of the path. Understanding knows the objects the way
already stated, it can bring about, by endeavouring, the manifestation of the
path.
In fact, in this world there is no greater adornment than purity of
conduct, no greater refuge, and no other basis for the flowering of insight
and wisdom. So we should control our speech and actions. Even if we refine
our speech and actions to a large extent, however, sla is not sufficient in
itself to tame the mind. A method is needed to bring us to spiritual maturity,
to help us realize the real nature of life and to bring the mind to a higher
level of understanding. That method is, we called, meditation.
Meditation means the cultivation and development of the mind with
the aim of attaining enlightenment and salvation. Practicing meditation
Meditation: A way to enlightenment
lessons and eventually eradicates negative mental states and defilements that
darken and delude the mind. At the same time, meditation is practiced to
cultivate positive mental states that help to purify the mind, and nurture the
arising of insights into true nature of our existence. Meditation brings
concentration and joy to the mind of ours. It trains the mind to develop
mindfulness and clear comprehension of reality. In other words, Buddhist
meditation trains its practitioners to realize the three characteristic of
existence, i.e. anicca, impermanent; dukkha, suffering; antta, no self or no
soul, in every moment. With this realization, and when the mind gets
purified, insights will arise. These insights will ultimately result in the
attainment of Nibbana.
Moreover, the term meditation refers to a broad variety of practices
that includes techniques designed to promote relaxation, build internal
energy or life force and develop compassion, love, patience, generosity and
forgiveness. Beside the word meditation carries different meanings in
different contexts. Meditation has been practiced since the ancient time as a
component of numerous religious traditions and beliefs. Meditation often
involves an internal effort to self-regulate the mind and ease many health
issues, such as high blood pressure, depression, and anxiety. It may be done
sitting, or in an active way-- for instance, Buddhist monks involve awareness
in their day to day activities as a form of mind-training. Meditation may
involve generating an emotional state for the purpose of analyzing that state
such as anger, hated, and delusion, etc. or cultivating a particular mental
response to various phenomena, such as compassion.
The purpose of meditation is to make our mind calm and peaceful. If
our mind is peaceful, we will be free from worries and mental disturb, and
so we will experience the true happiness in life. But if our mind is not
peaceful and calm, we will find it very difficult to live happy, even we are
living in very good conditions. If we train our mind with meditation, our
mind will gradually more and more become peaceful, and we will
experience a pure form of happiness. Eventually, we will be able to stay all
the time, even in more difficult circumstances.
121
122
The benefits of meditation are manifold. It is an essential practice for

mental hygiene. A calm mind, good concentration, clarity of perception,
improvement in communication, blossoming of skills and talents, an
unshakable inner strength, healing, the ability to connect to an inner source
of energy, relaxation, rejuvenation, and good luck are all natural results of
meditation. In todays world where stress catches on faster than the eye can
see or the mind can perceive, meditation is no more a luxury. It is a
necessity. To be unconditionally happy and to have peace of mind, we need
to tap onto the power of meditation which can make the arising of
enlightenment. So we must be practice the meditation for the benefit of
ourselves and for the sake of others. In the following chapters I will explain
the process of meditation and you will see how we obey the construction of
Buddha to practice the meditation.
1. Kammatthna
The exposition of the meditation subject should be first understood in
these ten ways: (1) as to enumeration (2) as to which bring only access and
which absorption, (3) as to the kinds of jhna, (4) as to surmounting, (5) as to
extension and non-extension, (6) as to object, (7) as to plane, (8) as to
apprehending, (9) as to condition, and (10) as to suitability to temperament.
Kammahana is a very popular term in Buddhism. Kammahana is
related to Buddhist meditation. Kammahana is a pali term, which means
the place of work or meditation subjects. It means the place within the mind
where one goes in order to work on spiritual development. The object of
meditation is called kammahana literally meaning working ground for the
mind. To concentrate, The Buddha has taught about forty objects or
methods, which call kammahana. Kammahana is used for the
development of Samatha meditation, which is called tranquillity meditation.
The forty objects of meditation are described in Visuddhimagga by Ven.
Buddhaghosa. The forty objects of meditation can be classified into seven
parts. They can be understood in following way:
1. Ten devices (Dasa Kasina) which based on kasina kammatthana

niddesa, they are;
1. Earth device (Pathavi kasina)
2. Water device ( po kasina)
3. Fire device (Tejo kasina)
4. Air device ( Vyo kasina)
5. Blue device (Nla kasina)
6. Yellow device (Pta kasina)
7. Red device (Lohita kasina)
8. White device (Odata kasina)
9. Light device (Aloka kasina)
10. Limited space device (Paricchinnaksa kasina). Kasina means
entirely, totally, unity. In Buddhism, Kasina refers to a class of
basic visual objects of meditation. They are also used as
meditation subjects nowadays.
2. Ten impurities (Dasa asubha) which based on asubha
kammahana niddesa, they are;
1. Swollen corpse (Uddhumataka)
2. Discolored corpse (Vinlaka)
3. Festering corpse (Vipubbaka)
4. Dissected corpse (Vicchiddaka)
5. Gnawed corpse (Vikhayitaka)
6. Scattered corpse (Vikkhittaka)
7. Mutilated corpse (Hata Vikkhittaka)
8. Bleeding corpse ( Lohitaka)
9. Worm eaten corpse (Pulavaka) and,
10.
Skeleton corpse (Ahika). They are used as meditation
subjects. They are very popular for the concentration of the
mind. Our mind can be concentrated easily by using these ten
impurities.
3. Ten recollections (Dasa Anussati) which based on anussati
kammahana niddessa, they are;
123
124
1. Recollection of the Buddha ( Buddha-anussati)

2. Recollection of the Dhamma (Dhamma-anussati)
3. Recollection of the Sangha ( Sagha-anussati)
4. Recollection of the morality (Sla-anussati)
5. Recollection of the generosity (Cg-anussati)
6. Recollection of the deities ( Devata-anussati)
7. Recollection of the death ( Marana-anussati)
8. Recollection the body (Kyagatasati)
9. Recollection of the breathing (npnasati)
10.
Recollection of the peace or Nibbana( Upasama-anussati.
They are used as meditation subjects. They are very popular for
the concentration of the mind. Our mind can be concentrated
easily by using these recollections.
4. Four sublime states ( Brahma-Vihara) which based on BrahmaVihara bhavana niddesa, they are;
1. Loving kindness toward beings (Metta Bhavana)
2. Compassion or Pity ( Karuna Bhavana)
3. Sympathetic joy over others success ( Mudita Bhavana)
4. Equanimity to pain and pleasure ( Upekkha Bhavana)
5. Four formless states (Arpa) based on Arpvacara niddesa, they
are;
1. Infinite space (Aksanancayatana)
2. Infinite consciousness ( Vinancayatana )
3. Infinite nothingness (Akincannayatana)
4. Neither
perception
nor
non-perception (Nevasa a Nsansannayata)
5. The one perception (Ahrepaikulasaa )
6. The perception of the loathsomeness of material food
7. The one analysis (Catudhtuvavatthna)
8. The analysis of the four elements of earth, water, fire and air.
2. Samatha & Vipassan Bhvan
The Pi word Bhvan means development or cultivation. In the

scriptures, it denotes the practical methods of mental development or
meditation. Meditation as practiced and experienced by the Buddha, before
and after his enlightenment, is divided into two forms or systems, namely:
1. Samatha Bhvan = tranquility meditation
2. Vipassan Bhvan = Insight meditation
Samatha (tranquility) meditation
Samatha means tranquility, which is the concentrated, unshaken, and
peaceful state of mind. It is called calm because it destroyed the five
hindrances including passions. When the mind is deeply concentrated on
the object of meditation, all the hindrances such as sensual desire, ill will,
sloth & torpor, restlessness & remorse, and skeptical doubts are absent from
mind which is absorbed in the object. When the mind is purified all these
hindrances, the meditator feels calm, tranquil, happy, and peaceful. The
result of Samatha meditation is some degree of happiness in mind through
the attainment of the deep concentration such as Access (Upacara) or fixed
(Appan) concentration called jhna, but it does not enable a meditator to
rightly understand the bodily and mental phenomena as they really are.
The blessed one has suggested to his followers that they should take
meditation subjects based on temperament and state of mind. That is why,
He preached the forty meditation subjects (Kammahna). Each
kammahna can be prescribed, especially by a teacher, to a given person
at a given time, depending on the persons temperament and state of mind.
He taught six kinds of persons temperament with suitable kammahna for
them as below; (1) the greedy person should think about ten objects of
loathsomeness of thirty two parts of the body contemplation. (2) One who
has hate and ill-will temperament toward others living beings should
practice the four brahma Vihara Bhvan and four color of kasinas. (3)
Deluded person should practice mindfulness of breath. (4) Faithful person
practice the first six recollections of Buddha, Dhamma, Sangha, morality,
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generosity and deities. (5) Intelligent person should practice the recollection
of death or peace, the perception of disgust of the food, and the analysis of
the four elements. (6) The six non-color kasinas and the four formless states
are suitable for all temperament.
As consciousness cannot arise without an object, we need suitable
objects for mental development. The object of meditation is called
Kammahna, literally meaning, working ground for the mind. Unlike
vipassan where the object is real and possesses the marks of
impermanence, pain and no-soul,in Samatha the object is a fixed,
unchanging concept which induces the mind to be absorbed in it thereby
attaining Samadhi or concentration. All kinds of Kammahna in detail are
already explain in chapter one. These kammahna objects are also very
important foundation for the further attainment of Jhna states and to
overcome the mental obstacle and inner defilement of ours.
Vipassan Bhvan (Insight meditation)
The Pali word Vipassan is derived from two words Vi and passana. Vi
means various ways. Passana means seeing. Thus Vipassan means seeing in
various ways and when applied to meditation, it refers to seeing all objects
of phenomena as impermanence (Anicca), suffering (Dukkha), and non-self
(Anatta). The principle of Vipassan meditation is to observe any mental or
physical process that arises primarily within the present moment of our
existence. Thus the concentration is not fixed on a single object but the
momentary concentration (khaika samdhi) that arise when the mind is
free from the hindrances. At this state, the mind is able to note whatever
objects that arise predominately, thereby revealing their true nature
(yathbhta). In the terms of concentration, the meditation objects are of
two kinds; those that induce only access (upacra) concentration and those
that induce both access and fixed (appan) concentration. Of the forty
subjects, ten are capable of inducing access concentration only, namely: the
first eight recollections, perception of the loathsomeness of food and analysis
of the four elements. The other thirty subjects can induce fixed
concentration.
Here I want to explain some differences of Samatha and Vipassan
meditation. Indeed purpose of vipassan meditation is to attain the cessation
of suffering through rightly understanding bodily and mental processes and
their true nature. Therefore we need some degree of concentration. This
concentration can be attained through constant and uninterrupted
mindfulness of body-mind processes. Thus here, we come to understand the
difference between Samatha and Vipassan meditation. The purpose of
Samatha meditation is to attain peace and happiness through deep
concentration. So a Samath meditationer has to lay stress on concentration
of mind. For this, we need only a single, fixed object to concentration on.
On the other hand, a Vipassana meditator has to lay stress on the right
understanding of body-mind processes and their true nature. Whatever
bodily or mental process, therefore, that arises must be observed as it is.
Thus we have a various objects of meditation. In fact, any physical and
mental process can be the object of meditation. The purpose and the results
of Samatha and Vipassan meditation are different. So the methods are also
different.
It must be mentioned here that the development of concentrative
calm (Samatha Bhvan) as taught in Buddhism is not exclusively Buddhist.
Yogis before the advent of the Buddha practiced different systems of
meditation as they do now. India has always been a land of mysticism, but
the yoga then prevalent never went beyond a certain point. So the
bhodhisaa was not satisfied with mere Jhna and mystical experiences, his
one and only aim was to attain reality, Nirvana. With this end in view he
probed into the deepest recesses of his mind in search of a meditation
method that would bring him complete peace and deliverance.
3. Benefits of meditation
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Better it is to live, One day seeing the rise and fall of

things, Than to live a hundreds of years, Without ever see the
rise and fall of things. (Dhammapada.113.)
It means that a single days life of one who comprehends that all
things rise and pass away is better than living a hundred years without such
comprehension, namely the insight into the quick arising and passing away
of bodily and mental processes, called udayavyaya a.
According to Buddhism, there are seven benefits to be derived from
practicing vipassan meditation, namely:
1. Purification of a being from all defilements
2. Overcoming of sorrow
3. Overcoming of lamentation
4. Overcoming of physical suffering or bodily pain
5. Overcoming of mental suffering or mental pain
6. Attainment of path and fruition knowledge
7. Attainment of Nibbna
In the discourse on the foundations of mindfulness in Majjhima
nikya No.10, the Buddha assured that if anyone were to develop these four
foundation of mindfulness in such a way for 7 years, one or two fruits could
be expected for him either final knowledge or if there is a trace of clinging
left, non-return. Let alone 7 years, if anyone should develop these four
foundation of mindfulness in such a way for 6 years, 2 years, 1 years, 6
months, 2 months, 1 months, one or two fruits could be expected for him
either final knowledge or if there is a trace of clinging left, non-return.
Moreover, from an applied science perspective, Buddhist meditation
techniques may be seen as an instrument for achieving certain psychological
benefits. These include:
1. Reduction in oxygen consumption
2. Lowered heart rate
3. Decreased breathing rate
4. Blood pressure
5. Reduction in serum lactic acid level

6. Increased skin resistance and changes in blood flow, etc.
There are also certain central changes as shown by brain wave
patterns. And then there are so many benefits of physical and mental
pleasures for the followers who practice the insight meditation. Everyone
who practiced meditation can get these kinds of benefits Buddhist or nonBuddhist. This is the excellence of the Buddhists teaching apart from the
other teachings.
4. Enlightenment
One has to develop five psychic factors known as Jhnagha or factor
of Jhna to overcome the hindrances that block the path of concentration.
They are: Vitakka, Vicra, Pti, Sukha, and Ekaggat. It is these psychic
factors that raise the yogi from lower to higher levels of mental purity. The
consciousness that is associated with them becomes known as Jhna. These
psychic factors, in order, step by step, subdue the hindrances that delayed
the way of concentration. Sense desire, for instance, is subdued by ekaggat,
that is, unification of mind; ill will by joy (pti); sloth and torpor by applied
thought (vitakka); restlessness and worry by happiness (sukkha) and doubt
by sustained thought (vicra). These five psychic factors which is the near
goal to Nibbana can be attained by practice of concentration.
Besides, it removes the unwholesome mental factors that cause
perplexity of mind. Though the mind is fortified by development of
calmness-samatha, the practictioner is not liberated from the bonds of
existence, because he has yet to experience the real nature of phenomena.
The Buddha says to everyone who want to enlightenment or liberation that
there is only one way for the purification of beings, for the overcoming of
sorrows and grief, for the going down of suffering and miseries, for the
winning the right path, for the realization of nibbna, is the practice of
insight meditation. To get enlightenment, there are many foundations such
as four foundations of mindfulness, contemplation of impermanence, no-
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soul, loathsomeness of body, disadvantage, abandonment, detachment,

liberation, distaste for the whole world, etc,.
A practitioner of meditation should develop the seven factors in the
process of his practice to facilitate the arising of wisdom. When these factors
are developed in equal strength wisdom and liberation will arise.
They are;
1. Sati =mindfulness
2. Dhammvicaya = investigation of doctrine
3. Vriya = effort to develop
4. Pti = joyfulness
5. Passaddhi = tranquility
6. Samadhi = concentration
7. Upekkh = equanimity
These seven principles are conducive to Bodhi, spiritual wisdom or
enlightenment and are therefore termed Bojjhaga, the constitute parts of
enlightenment.
Just as the stages of Jhna, purity is achieved by seven steps in the
practice of insight meditation. At each level, the practitionerdeepens his
insight into the nature of phenomena and detachment and ignorance he
had accumulated from the beginning of the sasra becomes gradually less
effective. These seven steps are;
1. Sla Visuddhi = purified moral code
2. Citta Visuddhi = purity of mind
3. Ditthi Visuddhi = purity of views
4. Kakhvitarana visuddhi = Purity of overcoming doubts
5. Maggmagga Visuddhi = Purity of knowledge and insight to
realize the correct path
6. Paipad na Dassana Visuddhi = Purity of knowledge and
insight into progress
7. a Dassana Visuddhi = Purity of knowledge and insight into
the noble path. The final aim of developing the seven steps of
purity is realizing utter nibbana without attachment.
By practicing these foundation of mindfulness steps by steps from forty

Kammahna to the seven stages of purity for the liberation of all savas and
birth and death, finally the practioner or meditationer attain four classes of
eight noble individuals (Ariya puggala). That is why, in Aguttara nikya, the
Buddha said that: Two things, o monks, lead to supreme knowledge. What
two things? Tranquility and insight. If tranquility is developed, what benefit
does it provide? The mind becomes developed. And what is the benefit of a
developed mind? All lust is abandoned. If insight is developed, what profit
does it bring? Wisdom becomes developed. And what is the profit of
developed wisdom? All ignorance is abandoned.
A mind defiled by lust is not freed and a mind defiled by ignorance
cannot develop wisdom. In this way, the reduction of lust purifies the mind
and the reduction of ignorance cultivates wisdom.
Conclusion
During a meditation retreat it becomes useful to change some of our
conduct in ways that support the intensification of meditation practice. In a
retreat, silence becomes the appropriate form of right speech, and celibacy
that of sexual conduct. One eats lightly to prevent drowsiness and to
weaken sensual appetite. Cleanliness is another support for the developing
and insight. You should do internal cleanliness such as bathe, keep nails and
hair trimmed. Externally, your clothing and bedroom should be tidy and
neat. Even if we can control of our speech and actions to a large extent,
however, Sla is not sufficient in itself to tame the mind. A method is needed
to bring us to spiritual maturity, to help us realize the real nature of life and
to bring the mind to a higher level of understanding. That method is
meditation.
The Buddha suggested to meditator that either a forest place under
tree or any other quiet place is best for meditation. He said the meditator
should sit quietly and peacefully with legs crossed. If sitting with crossed legs
proves to be too difficult, other postures may be used. It is true that to
achieve peace of mind, we must make sure our body is at peace. So it is
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important to choose a position that will be comfortable for a long period of

time. And then close your eyes, breathe normally, not forcing your
breathing, neither slowing it down nor hastening it, just a natural breath. As
a meditation practioner you can do many meditations such as sitting,
walking, standing and lying meditation but follow exactly the instruction of
the Buddha. It is vipassan bhvan that removes the latent tendencies. So
the mediator, establishing himself in concentrative calm, develops insight:
All conditioned things are impermanent; All conditioned things are
dukkha, suffering, All dhamma are without a self or soul.
By doing this insight meditation, he (meditator) attain in one day for
the first time the first state of nibbana that breaks three fetters (1) selfillusion, (2) doubt, and (3) indulgence in wrong rites. He becomes the
stream enterer. Then he gains the second state of realization that makes to
weak two more fetters (4) senses desires and (5) ill-will. He is known as a
once returner. Finally breaking the weakened fetters of sense desire and illwill, he then attain the third state of realization that known as a nonreturner. Through his clear insight he attains the fourths state of realization
that break the remaining five fetters (6) lust for form, (7) for the formless, (8)
conceit, (9) restlessness and (10) ignorance. In this way by practicing insight
meditation we can get enlightenment or the highest goal of Buddhism.
References
Henopola; Gunaralana, a critical analysis of the Jhanas in Theravada
Buddhist meditation, American university, Wasinton D.C, 1980.
D.C. Ahir, Buddhism and Ambedkar, Delhi, B.R Publish corporation, 2004.
Piyadassi Thera, the Buddhas ancient path , new delhi, Munshiram
Manoharlal publishers Pvt. Ltd, 2005
U Pandita, in this very life, wisdom Publications, Boston, 1993.
Dr.K. Sri Dhammananda, treasure of the dhamma, Buddhist Missionary
Society, Malaysia, 1994.
Bhikkhu Bodhi, the noble eightfold path, Buddhist Publication Society, Sri
lanka, 1994.
Mahathera Narada, the Buddha and his teachings, Buddhist Publication
Society, Sri-lanka, 1988.
Ashin Thitthila, essential themes of Buddhist lectures, department of
religious affairs, yangon, Myanmar, 1992.
Walpola Rahula, what the Buddha taught, the Gordon Fraser Gallery
Limited, Bedford, England, 1967.
Ven. Pategama Granarama, Essentials of Buddhism, lotus Publication,
Singapore, 2000.
Analayo, satipatthana: the direct path to realization, Birmingham,
Windhorse Publications, 2006.
Goldstein, joseph, the experience of insight, Boston, MA: shambhala
Pulication, 1987.
Nyanaponika thera, the heart of Buddhist meditation: A handbook of
mental training based on the Buddhas way of mindfulness, York
Beach, ME: Samuel Weiser Publication, 1996.
Mahasatipatthana Sutta: the way of mindfulness, translated by Soma thera,
Buddhist Publication Society, Srilanka, 2003.
Satipatthana sutta, edited by Rhys Davis, London; The Pali text Society,
1921.
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Dan brown, Pointing out the great way: the stages of meditation in
mahamudra tradition, wisdom Publications, Boston, 2006.
Visuddhimagga: the path of purification, translated by Caroline A.F. Rhys
Davis, Pali text Society, London, 1920 & 1921.
The path of Purity, translated by Pe Maung, Pali text Society, London, 3
vols, 1922-31.
Visuddhimagga: the path of purification, translated by Nyanamoli, Buddhist
Publication Society, Kandy, Srilanka, 2011.
Dhammapada, translated by Hermon, Pali text Society, London, 1970.
ASOKAS DHAMMAPARIYYA:
BUDDHIST EDUCATIONAL INFRASTRUCTURE AND IMPACT ON
THE SUSTAINABILITY OF SADDHAMMA
Ashin Dhammacara
Research Scholar
Department of Philosophy, Panjab University, Chandigarh
India is a land where the concept of Pa emerges. It is where

where the eye of wisdom is
a arises. It is where Vijj arises. It is
exposed. It is where the light of knowledge illuminates. 1 It is where the
noble ones who are possessed of Vijj and Caraa were born.2 It is where
ones achieved Sambodhi. The right path on which they have walked in
India since centuries ago leads to Sacc. It can be achieved only through
Pa. In order to obtain such insight knowledge, the vital necessity is to
learn. Learning is a part of Pram. By fulfilling Pram, it is the most
important that ones heart and mind must tend toward Pa or Bodhi. It
is called Pa pram.3 The aim of fulfillment is to obtain Vijj by oneself
and help others to obtain it. 4 In Buddhist perspective, this is the highest
level of knowledge which can lead to achieve the ultimate happiness,
Vimuttisukha.
In pursuit of the welfare and happiness of the world, the
sustainability of Saddhamma is one of the most important issues in the
21st Century. The decline of moral disciplines is extensively expected at
the advent of modern living and the corruption of Vinaya could lead to
the corruption of Dhamma and vice versa. The key factor for the
sustainability of Saddhamma is to illustrate Dhamma as Dhamma,
Adhamma as Adhamma, Vinaya as Vinaya and Avinaya as Avinaya. This is
a part of Pariyatti that can provide the fundamental way of education to
Cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi (Vin.III.15).
Tathgato loke uppajjati araha vijjcarasampanno (D.I.58).
3
Paripucchanto budha jana, pa pramita gantv, Sambodh ppuissati (Bu.317).
4
Buddho bodheyya (BuA.12).
136
find the solution of lacking moral standard in human society. Indeed, the
Buddhist Educational Infrastructure is mainly based on Pariyatti that plays
the major role in the sustainability of Saddhamma.
Of the earliest archeological records, Bair-Bhbr Rock Edict of
Asoka stands as a key witness to the Buddhist educational infrastructure
at 3rd Century B.C.5 In this edict, King Devna Piya Asoka expressed his
major concern about the sustainability of Saddhamma by being aware
that the destructive forces that could endanger Saddhamma might arise in
the future. Accordingly, Asoka as a Royal patronage took responsibility to
state the value of education by recommending the Buddhist communities
to learn a selection of Dhammapariyya9 Vinayasammukha, Ariyavasa,
Angatabhaya, Munigth, Moneyya Sutta, Upatissa Pah, and
Rhulovda. With the great admiration for the Buddhas Dhamma, Asoka
understood that the Buddhas Dhamma is wholesome for the fact that it
provides the higher standard of conducts: moral conducts, spiritual
conduct and intellectual conduct. By fulfilling threefold course, everyone
could achieve the ultimate happiness.
The Decline of Moral Standard in the Future
In the future, the moral value of the Buddhist community is likely
to be weakened and it could threaten the noble way of moral life,
Brahmacariya. Delivering the fourfold discourse of Angatabhaya, the
Buddha warned that there are the external and internal forces which
could cause the decline of moral standard and could lead to the
endangerment of Saddhamma.
In the first Sutta, 6 the Buddha said that a Bhikkhu who is living the
isolated life in the forest could face the life-threatening situations. By
understanding such dangerous situations which could prevent Bhikkhu
from living the holy life, he must be heedful, ardent and resolute to live
for achieving of Jna, Vipassana, Magga and Phala which have not been
achieved yet.
Meena Talim, Edicts of King Aoka: A New Version, New Delhi: Aryan Books International, 2010,
142-144.
6
Angatabhaya Sutta (A.II.88)
5
Asokas Dhammapariyya
In the second Sutta, 7 the Buddha said that a Bhikkhu should realize
himself that he could face the unpleasant situations. By understanding the
advantage of youth, of being healthy, of having plentiful food, of living in
a peaceful country and of living at a time when Sagha is united, Bhikkhu
must be heedful, ardent and resolute to live for achieving of what has not
been achieved yet.
In the third Sutta,8 the Buddha said that there would be five kinds
of future danger which could lead to the corruption of Dhamma and
Vinaya. In the future Bhikkhus could not develop Kya, Sla, Citta and
Pah . They would give full ordination to others and would not able to
discipline them in the higher state of Sla, Citta and Pa. Secondly,
Bhikkhus could not develop Kya, Sla, Citta and Pa. They would
receive others as students and would not able to discipline them in the
higher state of Sla, Citta and Pa . Thirdly, Bhikkhus could not develop
Kya, Sla, Citta and Pa . They would deliver talks which are related to
the transcendental doctrines and would not able to realize the state of
falling into wrong discourse. Fourthly, Bhikkhus could not develop Kya,
Sla, Citta and Pa . They would not listen to Suttantas which are
related to the words of Tathgata, deep, profound, transcend and
connected to Su ata. They would not regard these teachings as wroth of
learning. However, they would listen to Suttantas which are related to the
works of poets, elegant in letter and words, works of the outsiders of
Ssana. They would regard these teachings as wroth of learning. Finally,
Bhikkhus could not develop Kya, Sla, Citta and Pa. They become
elders, living in luxury, unenergetic and shirking in duties of solitude.
They would not make efforts to attain what has not been attained yet.
They would become the example of next generation who would follow
their suit. The Buddha said these kinds of danger should be aware and
should be prevented by great effort.
In Saddhammapptirpaka Sutta, the Buddha said that the elements
of earth, water, heat and air are not the cause of the endangerment of
Saddhamma. It is the senseless people who could cause the
7
8
Dutiyaangatabhaya Sutta (A.II.80)

Tatiyaangatabhaya Sutta (A.II.83)
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138
endangerment of Saddhamma. 9 The Buddha also mentioned the cause of

the danger of Saddhamma, i.e., carelessness, Pamda, laziness, Kossjja,
greediness, Mahicchat, discontentment, Asantuhit, improper
attention, Ayonisomanasikra, unintelligence, Asampajaa, bad
companion, Ppamittat, practice of unwholesome Dhamma,
Akusaladhamma Anuyoga, and no practice of wholesome Dhamma,
Kusaladhamma Ananuyoga.10 He also pointed out the cause the
disappearance of Saddhamma: illustrating what is not Dhamma as
Dhamma, illustrating Dhamma as not Dhamma, illustrating what is not
Vinaya as Vinaya, illustrating Vinaya as not Vinaya. 11 For the endurance of
Saddhamma such causes and movements must be avoided. Otherwise,
the dispensation of the Buddha, Buddhassana will disappear.
In the commentary of Aguttara Nikya, it is said that there are five
types of disappearance: disappearance of Adhigama, Paipatti, Pariyatti,
Liga and Dhtu. 12 The first one means the disappearance of four Magga,
four Phala, four Paisambhid, three Vijj and six Abhi . The second
one means the disappearance of Sla. The third one means the
disappearance of Tipiaka with Ahakath. The fourth one means the
disappearance of the feature of Bhikkhu. The fifth one means the
disappearance of the Buddhas relic. The disappearance of Pariyatti is the
root of the disappearance of the other four.13
Suttantesu asantesu, pamuhe vinayamhi ca.
Tamo bhavassati loke, sriye atthangate yath.14
When Suttanta and Vinaya disappear, the darkness
will fall in the world just like when the sun sinks.
The endurance of Saddhamma leads to the happiness of the world.
On the other hand the disappearance of the Saddhamma causes the
misery of the world. The Buddha said that the higher moral conduct, the
higher spiritual conduct, and the higher intellectual conduct should be
S.I.422.
A.I. 18-19.
11
Ibid.18.
12
AA.I.67.
13
Imassa pa cavidhassa antaradhnassa pariyattiantaradhnameva mla(AA.I.71)
14
AA.I.70; VinA.III.92.
9
10
pursued, and future dangers should be aware to prevent the internal and
external destructive forces that cause the substantial endangerment of
Saddhamma.
Dhammapariyya for the sustainability of Saddhamma
In Bair-Bhbr Rock Edict, it is said that Emperor Asoka
recommended Bhikkhu, Bhikkhun, Upsaka and Upsik to learn seven
Dhammapariyya. His main purpose was Saddhammaciraika.
Mahparinibbna Sutta says that the Buddha in his last minutes urged the
Sagha to study and practice Bodhipakkhiya-dhamma: Satipahna,
Sammapadhna, Iddhipda, Indriya, Bala, Bojjhaga, Ariyamagga for the
endurance of Brahmacariya.15 In Psdika Sutta, the Buddha also advised
Sagha to recite together the Dhamma without missing any words and
definitions and to avoid the unnecessary argument about the Dhamma. 16
So did Sriputta Thera, the chief disciple of the Buddha in Sigti Sutta.17
The main aim is Addhaniya and Cirahitika of Brahmacariya. While the
Buddha and Sriputta Thera used the term, Brahmacariya, Asoka quoted
the term Saddhamma. The commentary of Aguttara Nikya says that
Saddhamma refers to Ssana. 18 The commentary of Dgha Nikya
explains that Brahmacariya means Ssanabramacariya.19 Therefore,
Asokas desire for the endurance of Saddhamma resembles with the
guideline of the Buddha and Sriputta Thera.
Pariyatti: Buddhist Educational Infrastructure
Pariyatti refers to the learning of Buddhavacana. 20 Pariyatti plays
the most important role in the case of the endurance of Saddhamma or
Tasmtiha, bhikkhave, ye te may abhi desit, te vo sdhuka uggahetv sevitabb bhvitabb
bahulktabb, yathayida brahmacariy addhaniya assa cirahitika (D.II.100).
16
Tasmtiha, cunda, ye vo may abhi desit, tattha sabbeheva sagamma samgamma atthena
attha byaja nena byajana sagyitabba na vivaditabba, yathayida brahmacariya
addhaniya assa cirahitika (D.III.105).
17
Aya kho panvuso amhka bhagavat dhammo svkkhto suppavedito niyyniko
upamasamvattaniko sammsambuddhappavedito. Tattha sabbeheva sagyitabba na vivaditabba,
yathayida brahmacariya addhaniya assa cirahitika (D.III.177)
18
Saddhammassti sudhammassa ssanassti attho (AA.I.65).
19
Yathayida brahmacariyanti yath ida sakala ssanabrahmacariya (DA.III.85).
20
Pariyatti nma buddhavacanassa pariypuana (Vsm-II.720).
15
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140
Buddhassana.21 Asoka realized the fundamental value of Pariyatti and

recommended four types of Paris to regularly listen to and concentrate
upon Dhammapariyya. In this case, Asoka mentioned two words
Suneyu and Upadhlayey. In the same way, the Beloved of Gods
Sakka, the King of God urged four types of Paris to learn
Dhammapariyya in Uttaravippati Sutta.22 Sakka used three terms
Uggatu, Pariyputu and Dhretu. In tika Sutta, the Buddha also
expressed the way how to learn Dhammapariyya, using three terms9
Uggahi, Pariypuhi and Dhrehi.23 In ancient time, the learning
system named as Pariyatti was mainly based on the oral culture.
Uggahi means revising in mind after listening,24 Pariypuhi means
reciting orally without missing each and every word 25 and Dhrehi means
memorizing by heart.26
In Pathamasaddhammasammosa Sutta, it is said that listening
carefully to Dhamma, reciting carefully Dhamma, memorizing carefully
Dhamma, analyzing carefully the meaning of Dhamma and practicing
carefully Dhamma are a part of Pariyatti which leads to the endurance of
Saddhamma.27. In Dutiyasaddhammasammosa Sutta, it is added that
learning Dhamma which consists of Sutta, Geyya, Veyykaraa, Gth,
Udna, Itivuttaka, Jtaka, Abbhutadhamma and Vedalla, preaching
extensively Dhamma to the others, teaching extensively Dhamma to the
others, reciting extensively Dhamma, contemplating Dhamma are also a
part of Pariyatti which leads to the endurance of Saddhamma.28 The
accurate expression of word and letter and the accurate interpretation of
the meaning are also a part of Pariyatti which leads to the endurance of
Saddhamma.29 In the case of Vinaya, a monk who is willing to abide by
Pariyattidhammo nma tividhampi saddhamma patihpeti (VinA.III.72): Ssanahitiy pana
pariyatti pama (DA.III.72).
22
A.III.14.
23
S.I.303.
24
Sutv tubhtova pagua karonto uggati nma (SA.II.70).
25
Ghaetv vcya paricita karonto pariyputi nma (Ibid).
26
Ubhayathpi pagua karonto dhreti nma (Ibid).
27
A.II.155.
28
Ibid.156.
29
Dve me, bhikkhave, dhamm saddhammassa sammosya antaradhnya savattati. Katame dve?
Dunniggahitaca padabyajana attho ca duniggahito (A.I.60).
21
Vinaya, must try to realize, question and analyse rules and regulations
laid down by the Buddha. 30 It is the great benefit that Saddhamma can
long endure by means of Vinayapariyatti. 31
Suttante rakkhite sante, paipatti hoti rakkhit.
Paipattiya hito dhro, yogakkhem na dhasati.32
Practice of Dhamma is well preserved if discourse of
Dhamma is well preserved. The wise person who
stands firm on practice never destroys the state of
release from attachments.
There is no doubt that Pariyatti can make Saddhamma last long.
However, there is one important thing that Pariyatti must be
appropriately applied. Otherwise, its side effect is unavoidable. In
Alagaddpama Sutta, 33 showing an example that a man who seizes a
poisonous snake on its coil or tail is certainly bitten by it, the Buddha
warned monks not to learn Dhamma carelessly or it will cause pains for a
long time because Dhamma is wrongly applied. It is called
Allagaddpam Pariyatti.34 In reverse, the Buddha, who gives another
example that a man who seizes a poisonous snake on its neck has no way
to be bitten, warns monks to learn Dhamma systematically in order to
gain happiness for a long time because Dhamma is well applied. It is
called Nisaraatth Pariyatti.35 In addition, the Buddha advised monks
to understand exactly what he taught, to memorize it and to raise the
query to him or the other outstanding monks if not understood. 36
Sevetha vuddhe nipue bahussute,
ugghako ca paripucchakosiy.
Sueyya sakkacca subhsitni,
evakaro pa av hoti macco.37
Sikkhamnena bhikkhaveatabba paripucchitabba paripa hitabba(Vin.II.186).
Saddhammahitiy paipanno hoti (Vin.V.320).
32
AA.I.70.
33
M.I.186-187.
34
VinA.I.19.
35
Ibid.
36
Yassa me bhsitassa attha jneyytha, tath na dhreyytha. Yassa ca pana me bhsitassa
attha na jneyytha, aha vo tattha paipucchitabbo, ye v pannssu viyatt bhikkh (M.I.177).
37
J.II.10.
30
31
141
142
A person who associates with the wise, ingenious

and learned ones, who studies, questions and
carefully listens to the teachings can be an educated
one.
In this world, mistakes and wrong doings are expected mainly
because of the lack of Vijj. It is believed that Avijj and Moha can be
eradicated by learning Dhammapariyya which is regarded as the
fundamental of Noble practice, dibrahmacariyaka.38 For the pursuit of
the highest wisdom in the modern time, an ancient Baira-Bhbr rock
edict remains relevant to provide the Buddhist curriculum for all.
Pariyatti, Buddhist education must be well applied. Pariyatti is first step
and Paipatti is second. Paiavedha is final. By following these three steps,
the threefold conduct of Sla, Citta and P will be achieved. Vijj and
Caraa can also be fulfilled. Dukkhakkhaya and Vimuttisukha will be
experienced. As a result, Saddhamma will sustain for a long time.
ABBREVIATIONS
A.
Aguttara Nikya Pi
AA.
Aguttara Nikya Ahakath
Bu.
Buddhavasa Pi
BuA.
Buddhavasa Ahakath
D.
Dgha Nikya Pi
DA.
Dgha Nikya Ahakath
J.
Jtaka Pi
M.
Mijjhima Nikya Pi
S.
Sayutta Nikya Pi
SA.
Sayutta Nikya Ahakath
Vin.
Vinaya Piaka Pi
VinA.
Vinaya Piaka Ahakath
Vsm.
Visuddhimagga Pi
38
Uttaravipatti Sutta (A.III.14)
REFERENCES
Pi Texts and Translation
The Vinaya Piaka
5 vols. in Pi; Tr. I.B. Horner; The Book of the Discipline, 6 vols. London: Pali Text
Society, 1948.
The Dgha Nikya
3 vols. in Pi; Tr. T.W. & C.A.F. Rhys Davids; The Dialogues of the Buddha, 3 vols.
London: Oxford University Press, 1899.
The Mijjhima Nikya
3 vols. in Pi: Tr. Bhikkhu amoi and Bhikkhu Bodhi; The Middle Length Discourse of
the Buddha, 3 vols. 2nd Edition, Boston: Wisdom Publications, 2001.
The Sayutta Nikya
3 vols. in Pi; Tr. Bhikkhu Bodhi: The Connected Discourses of the Buddha, 5 vols.
Boston: Wisdom Publications, 2000.
The Aguttara Nikya
3 vols. in Pi; Tr. F.L. Woodward, vol. I; E.M. Hare, vols. II, III, The Book of the Gradual
Sayings, 1st Indian Edition, Delhi: Motilal Banarsidass Publishers Private Limited, 2006.
The Jtaka
2 vols. In Pi.
The Dgha Nikya Ahakath
The Sumagalavilsin, Buddhaghosas commentary on the Dgha Nikya, 3 vols. in Pi.
The Aguttara Nikya Ahakath
The Manorathapran, Buddhaghosas commentary on the Aguttara Nikya, 3 vols., in
Pi.
The Vinaya Piaka Ahakath
The Sammantapsdik, Buddhaghosas commentary on the Vinaya Piaka 5 vols., in Pi.
The Sayutta Nikya Ahakath
The Sratthapaksin, Buddhaghosas commentary on the Sayutta Nikya, 3 vols., in
Pi.
The Buddhavasa Ahakath
The Maddhuratthavilsi, Buddhadattas commentary on The Buddhavasa, in Pi.
The Visuddhimagga
143
144
In Pi: Tr. Bhikkhu amoi, The Path of Purification, Singapore: Singapore Buddhist
Meditation Center, 1997; 5th edition, Sri Lanka: Buddhist Publication Society, 1991.
*** All references to Pi Texts are from the editions of Chahasagayan CD-ROM, Version-3,
Igatpuri in India9 Vipassan Research Institute, 1888.
Asokan Edicts and Translations

Barua, B.M., Asoka and His Inscriptions, Part II, 3rd edition, Calcutta: New Age Publishers Private
Ltd., 1968.
Bhattacharya, V., Buddhist Texts As Recommended by Aoka, Calcutta: University of Calcutta,
1948.
Chakrabarit, D. K., Royal Messages by the Wayside: Historical Geography of the Asokan Edicts,
New Delhi: Aryan Books International, 2011.
Cunningham, A., Inscriptions of Asoka, Calcutta: Office of the Superintendent Government Print,
1877.
Falk, Harry, Asokan Sites and Artefacts: A Source-Book with Bibliography, Darmstadt: Zabern
Verlag, GmbH, Philipp von, 2006.
Mookerji, R.K., Asoka, reprint, Delhi: Motila Banarsidass, 1972.
Rastogi, N.P., Inscription of Asoka, Varanasi: Chowkhamba Sanskrit Series Office, 1990.
Talim, Meena, Edicts of King Aoka: A New Version, New Delhi: Aryan Books International, 2010.
Thapar, R., Aoka and the Decline of the Mauryas, 2nd edition, New Delhi: Oxford University
Press, 1997.
Dictionaries
Pi-English Dictionary, T.W. Rhys Davids & W. Stede, (ed.) Chilstead: Pali Text Society, 1921-25;
reprinted include: London: Luzac, 1966.
Tipiaka Pi-Myanmar Dictionary, 19 vols, Yangon: Religious Affair Department Press, 2007.
Abhidhnappadpik in Pi, Moggallna, Chahasagayan CD-ROM, Version-3, Igatpuri in
India9 Vipassan Research Institute, 1999.
Nyanatiloka, Manual of Buddhist Terms and Doctrines, 4th edition, Kandy: Buddhist Publication
Society, 1980.
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THE LIONS OUTLOOK

SITAGU STUDENTS RESEARCH JOURNAL

Published for Department of Research and Compilation

WITH NO THOUGHT OF PRIDE OR GLORY

i The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

ii The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

It is great pleasure to release THE LIONS OUTLOOK, SITAGU

iii The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

As a humble gift for Sitagu Adhipatis 78 th Birthday, the Lions

iv The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

I. Sitagu Sayadaws Speech

II. Sitagu Students Selection

v The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

vi The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

SITAGU SAYADAWS SPEECH

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

The current situation of the world is a great challenge for political,

The power of mind for world peace

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

Now, we all religious leaders of different faiths from different

The power of mind for world peace

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

May all beings be free from aversion.

SITAGU STUDETNS SELECTION

Loving-kindness (Mett) has the characteristic of promoting the

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

Metta Prami (Perfection of loving-kindness)

If one wants to really be valuable this meditation, he or she has to be

Visuddhi magga, p-1.289

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

happily. Directional pervasion of loving-kindness is to radiate loving

Metta Prami (Perfection of loving-kindness)

loving-kindness rises up from sleep happily like a blossoming

Visuddhi Magga, p-1. 306

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

7. Fire, poison or weapons cannot harm him (nssa aggi v visa

(Citte pasanne lohita pasdati, cittasamuhnni updrpni parisuddhni honti, va

Metta Prami (Perfection of loving-kindness)

credit to take birth in lower realms. On the other hand, the

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

THE GREAT REFORMATION OF THE SAGHA IN MYANMAR

The reign of king Dhammaceti marked a new religious revival in

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

The great reformation of the Sagha in Myanmar

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

The great reformation of the Sagha in Myanmar

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

The great reformation of the Sagha in Myanmar

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

Ssanavasa, pp. 118-119

The great reformation of the Sagha in Myanmar

of Ekasika sects. Navara is said to have written Gahipadattha of the

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

Ibid, pp. 230-231; Ssanavasa, pp. 129-131

The great reformation of the Sagha in Myanmar

1. The Elder Kavindbhisaddhammapavara-mahdhammarjaguru

Ibid, pp. 132-136; Ibid, pp. 233-234

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI

Bodawpayas reign (1782-1819 C.E.) is important in the history of

Ibid, p. 136; Ibid, pp. 237-238

The great reformation of the Sagha in Myanmar

Ibid, pp. 238-239

The Lions Outlook, Sitagu Stars Research Journal, Vol. VI