The Lion's Outlook - Sitagu Students' Research Journal - Vol-08 - 2018

THE LION’S OUTLOOK
SITAGU STUDENTS’ RESEARCH JOURNAL
VOL. VIII
March 2018
Free Distribution
Cover Design
Wood Relief Carving at Sitagu Taw Win Saddammajotikā Buddha Shrine,
Sitagu Buddhist Academy Mandalay
Any part of this publication may be published and redistributed in any form or any means
with the prior permission from authors as their moral rights have been asserted.
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 SĀSANA
TO THE BEST OF OUR ABILITY
i The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

RECOGNITION
In no particular order, all papers in this journal are selected from
the written assignments for the internal assessments of History of
Buddhism Paper in the 1st and 2nd Semesters of MA courses in the
Academic Year 2017-18 as a part of the Research and Development
Programs at Sitagu Buddhist Academy, Mandalay, Myanmar.
ii The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

PREFACE
It is great pleasure to release THE LION’S OUTLOOK, SITAGU

STUDENTS’ RESEARCH JOURNAL (VOL. VIII) on Full moon day of
Tabaung, 1379 (1/03/2018) to celebrate the auspicious occasion of Sitagu
Adhipati’s 81st Birthday.
Providing the opportunities to access the liberty of learning for
students by removing all layers of barrier in the pursuit of knowledge is
regarded as the beauty of academic institutions where higher education is
open for all. As the dignity of academic institutions it is believed to offer
the progressive learning infrastructure with the innovative approach to
deal with the modern development and the traditional education system.
Allowing students who are pursuing the greater knowledge and higher
technology to contribute their own creation is also regarded as the inner
core of academic institutions where atmosphere of education with no
boundary is established.
Sitagu International Buddhist Academy is effectively upgrading the
role of Pariyatti education from basic to higher level, focusing primarily
on Piṭaka literatures along with a wide range of related subjects. It
furthers the enhancement of high-quality teaching standard and the
development of intensive research programs with the aim for the utmost
benefit of research works. In addition, SIBAs are operating full-scale
academic works to distribute broader concepts and innovative knowledge
to deal with the contemporary issues in the 21st Century.
As a part of the academic function, the Lion’s Outlook, Sitagu
Students’ Research Journal, Vol. VIII is set to be circulated among SIBAs.
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
iii The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII
opinions expressed is entirely of the authors and it will be upgraded with
upcoming fresh researches if future allows.
As a humble gift for Sitagu Adhipati’s 81st Birthday, the Lion’s
Outlook, Sitagu Students’ Research Journal, Vol. VIII draws its inspiration
from the Sitagu Adhipati’s noble works.
This journal is dedicated to Sitagu postgraduates of 2017-18
Academic Year who shine for SIBAs. We are deeply obliged to all of
them. Last but not least, special thanks go to Sitagu colleagues and friends
who always encourage Sitagu students in their research works.
1 March 2018
Organizing Body
Sitagu Star Student Selection
Sitagu International Buddhist Academy
Mandalay, Sagaing, Yangon, MYANMAR
iv The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

CONTENTS
Sitagu Resolution i
Recognition ii
Preface iii
Contents v
Sitagu Speech
Sitagu upcoming speech viii
Sitagu Adhipati
Sitagu Selection
Section A
(1) Modern youths & mindfulness as reflected in Appamadavagga of
Dhammapada 1
Ashin Nisānātha
(2) Suicide: a theravada perspective 10
Ashin Obhāsa
(3) A study of Dhamma-talk disciplines as depicted in Sekhiya Sikkhapada 19
Ashin Ariya
(4) An observation on the importance of five precepts for a human 27
Ashin Janinda
(5) A study of temperament (Carita) from Buddhist perspective 36
Ma Añjanañāṇī
(6) Benefits of Sanghāyanā 50
Ashin Janaka
(7) Investigation on negative outcome of negligence (Pamāda) 61
Ashin Candima
v The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

(8) Approach to seven kinds of virtue in modern perspective 69
Ashin Sucitta
Section B
(9) Investigation on Buddhist monk’s involvement in politics in Myanmar 78
Ashin Māghavaṃsa
10. The origin of Stupa and its religious and architectural importance 87
Ashin Nandāsīri
(11) Study of solution to conflict for peace and harmony all over the world:
Buddhist perceptive 95
Ashin Kesara
(12) Observation of envy and avarice through Abhidhammatthasaṅgaha 106
Ashin Indavaṃsa
(13) Comparative study of the concept of Buddha and other sects 113
Ashin Jāneyya
(14) Importance of mindfulness for everyone in modern age with special
reference to Mahāsatipaṭṭhāna Sutta and Apamada Vagga 122
Ashin Vilāssaga
(15) Ānandathera’s life and Dhamma 132
Ashin Vaṇṇasāmi
(16) The emergence of Samgha organization 141
Ma Ecārī
Section C
(17) The study of Kuthodaw Pagoda 152
Ashin Revata
(18) Shwe Kyin Sayadaw and king Mindon’s wooden hostel at
Mahadhammikarama compound 163
Ashin Janinda
vi The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

(19) Historical study of the pagoda in ten mines region 171
Ashin Paṇḍavaṃsa
(20) An archaeological study of Kaungmudaw pagoda 184
Ashin Indavudha
(21) A study of the background history and present situation of
Shwe kyi myin pagoda 198
Ma Esingī
(22) A study of U Bein Bridge and the environment 206
Ma Kesarī
(23) A study of Tamoke Shinpin Shwe Gu Gyi temple in Kyaukse 211
Ashin Candobhāsa
(24) An archaeological study of Mingun Pathodaw 215
Ma Ñāṇavatī
(25) A study of the differences between two Candamuni pagodas 228
Ma Paññāsiṅgī
(26) A case study of Mandalay royal palace 235
Ashin Vindaka
vii The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII
SITAGU SPEECH
*** Sitagu Adhipati’s upcoming speech will be added when available.
SITAGU SELECTION
SECTION A
MODERN YOUTHS & MINDFULNESS
AS REFLECTED IN APPAMADAVAGGA OF DHAMMAPADA
Ashin Nisānātha
ABSTRACT
Mindfulness has temporal and non-temporal mindfulness. To be careful of
temporal affairs is mindfulness of mundane, and always heedfulness of requisites of
Enlightenment (bodhipakkhiya) is mindfulness of supramundane. Wherever mundane
or supramundane, to be mindfulness perpetually is the main cause in one’s own
respective affairs. Mindfulness is never exceeding, but always require. In non-
temporal affairs, mindfulness supports to morality, concentration, and also wisdom.
So, mindfulness can support the Noble Eightfold Paths or Three Trainings (Sikkha). In
meditation affairs, one has to keep with mindfulness not to lose the object having
intended oneself. To lose object is becoming hindrances in him. Hindrances can
destroy all wholesome states. Not to enter the hindrances in him, one needs to keep
them with mindfulness.
Therefore, this paper aims to present the mindfulness (appamada) which is
very vital thing in life. Combining with faith, effort, concentration and wisdom, it is
analyzed having based on Appamada vagga of Dhammapada. In this paper, depicts
the ways how to restrain the mind, how to control it, how to hold the mindfulness
and how to do the one’s affairs with mindfulness.
KEY WORDS: Morality (Sila), Concentration (Samadhi), Wisdom (Panna), Effort
(Viriya), Noble Truths (Ariya sacca), Requisites of Enlightenment
(Bodhipakkhiya), Cycle of rebirth (Samsara), Right conducts (Sucarita),

2 The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII
Life completeness (Bhava sampatti), Possession completeness (bogha
sampatti)
Introduction:
If one were to search the various types of religions to save and to cure a man
who is suffered from tension or sorrow and pain, one would find many ways; but
cannot discover only mean as inexpensive and as practical as some of the very simple
instruction given by Buddhism. For saying that, you may be asked the question;
“Would you be free from tension and sorrow as soon as you become a Buddhist?” To
answer this question is difficult because Buddhism is no philosophy or no religion; it is
the field which has to practice and cultivate oneself. During the time of the Buddha,
people approached and listened to the discourses given by Him. If they were pleased
His deliverances and instructions, they took refuge Him and His Teachings. And they
took refuge His sons, monks. Even nowadays, it needs to take refuge in Three Gems
to become Buddhist. When the teachings of the Buddha are relevance to one’s life’s
problems; and when one feels that have the way of life which can practice gainfully,
one would take refuge Three Gems, having believed deeply in the Teachings of the
Buddha. With this strong convince, he becomes a Buddhist with no ceremony, no
ritual of any kind, no registration.
The way of life delivered by the Buddha is very simple. In this way of life, to
observe for the people there are five kinds of precepts: not to kill, not to steal, not to
engage in sensual misconduct, not to lie and not to take intoxicants. These, indeed,
are very simple precepts. But, the Buddhist way of life described by the Buddha does
not end with these five precepts. If it is said easily and clearly, there are three kinds,
namely generous (dana), morality (Sila) and meditation (bhavana). ‘Dana’ is giving act
which describes the liberality and generosity. It is very important because of a basic
act in Buddhism. It should be engage in order to put oneself on the right path
because giving is an act of sacrifice. To give something we treasure or attach, we have
to prepare our mind to give up. Thereby one can defeat desire or greed, one of the
Modern Youths & Mindfulness 3
biggest causes of all problems. ‘Sila’ is ‘restraining’ to certain precepts or ethical or
moral conducts. The Buddha is fully aware of the fact that one could not set rules and
regulations for everybody in the same manner. Sila has been raised gradually.
Therefore Sila is a graduated thing, so that each person picks up that which he is able
to follow for the present. The Buddha had shown the certain weakness or faults to
avoid it. The cause of the most problems is ill will or hatred to others; Pali saying
‘Dosa’. Sila is one of those antidotes for the hatred (Dosa). The last way of life shown
by the Buddha is meditation (Bhavana). It means the training of the mind. People
begin to realize the fact that the quiet contemplation of mind, deep penetrative
thinking, and well controlled mind are essential thing for the welfare of human
beings. Therefore, I will present these essential things for the youths as well as three
aged men, mixing mindfulness which is very vital in our life. Although this study
intend the youths, I wrote it intending all of people.
Life is long dream, in dream one can find pleasant, sorrow, and can fly into the
sky or remain under water and so on. There is nothing in dream what cannot make.
The events during in dream are only true and there is no false, because he himself
experiences everything in dream. But on waking up in dream, everything which he
himself experiences in dream is only false in real life. This false is only an experience
which feels oneself in waking up. It is no saying of someone; it is an experience of
oneself. Indeed, ‘the waking knowing’ destroys ‘the dream knowing’.
Similarly, in present life people think there have ‘me, other, men, and
women.’ Thinking there have all are only true and no false, because he himself sees,
experiences them in present life. So, how could it be said that because of experience
himself, these all are false? However, on the side of realization of the Noble truths
(ariya sacca), the experiences which felt oneself in the life of ordinary wildling are
merely illusion like a dream. Everything is nothing; there is no “me, other, men, and
women”. As one knows that the experience which felt oneself in dream, is nothing
when waking up, so also, when personally realizes the Noble Truths (ariya sacca), one
becomes know that it is nothing what experience in present life. Therefore it means
that life is only long dream.
While meeting with the dispensation of the Buddha, people need to perform
meritorious deeds by making offering, observing moral precepts and developing
meditation subjects. In doing so, one must act with the hope of being liberated from
the cycle of rebirth (Samsara), but not with the hope of welfare of Samsara. If
meritorious deeds were made with the hope of welfare of Samsara, it is not worth to
arise in this world for the Buddha who appeared having fulfilled the virtues (Parimi)
for four infinity and hundred thousand eons. So the requisites of Enlightenment
(bodhipakkhiya) should be developed with mindfulness to be worth to appear the
Buddha in this world. For the sake of becoming wholesome deeds in requisites of
Enlightenment, one should make offering, observing moral precepts and developing
meditation according to bodhipakkhiya. Only to do thus is called ‘acquiring
wholesome deeds by making offering, observing moral precepts and developing
meditation, with the hope of being liberated from the cycle of rebirth (Samsara), but
not with the hope of welfare of Samsara.’ Thus, one can be called that he practiced
middle way; he obeyed the words of the Buddha and he got gratitude to the Buddha.
“If a person is energetic, mindful, pure in his thought, word and
deed, and if he does everything with care and consideration,
restrains his senses, earns his living according to the Law
(Dhamma), and is heedful, then, the fame and fortune of that
mindful person steadily increase.” (Dmp-24)
In this world, people have aims and goal in their life, but some live carelessly
without any destination. The people living carelessly whether rich or poor spend
uselessly their lives which are difficult to obtain. Indeed, the life of human being does
not mean for merely eating, drinking and enjoying for oneself. The essence of life is to
be good person who carries out the welfare of oneself, that of others and
environment. For the welfare of oneself, one needs to have energetic, mindfulness, to
pure one’s thought, word and action. And one needs to be care and consideration
whatever he does. Moreover, one needs to have moral-virtuous to become good
person who has to believe and respect by everyone. Only moral-virtuous divides up
the human’s level, but no wealth.
To be living on comfortable in one’s life, it is a nature to earn for one’s living
as much as he can. When one earns for his living, his occupation should be clean
work or earnings getting according to the Law without bringing suffering to others, e.g.
trading in living beings, arms, drugs, poisons, fishing and trickery, so on. Living
according to the Law and right livelihood can arrive to help partly others or
environment. And one should be grateful to others or environment. Because,
environment is benevolent and supports one’s living in somehow. So, it is responsible
to be beholden to others or environment in term. Being divided to environment there
are three kinds; higher, equal and lower. These three kinds of environment are also
gratitude persons for one’s living.
When our surrounding, therefore, was given gratitude, we should give
gratitude the higher by paying ‘honor’, equal by paying ‘helping’ and lower by paying
‘supporting’. When one does so, one should be energetic with faith, and should be
consideration everything. And one needs to have sympathetic and to be living on
according to the Law (Dhamma). The important point is not to be negligent in
meritorious deeds. If so, the treasures, fame and good fortune will increase in him in
the field of mundane. On the other hand, seven treasures of virtuous man; treasure
of faith, morality, shame to do evil, fear to do evil, much learning, generosity and
wisdom will follow him like a shadow.
“Through diligence, mindfulness, discipline (with regard to moral
precepts) and control of his senses let the man of wisdom make of
himself an island which no flood can overwhelm.” (Dmp-25)

The mind is the forerunner, the chief of the all mental phenomena. If the mind
is released without control, it inclines towards self-indulgence and leads to evil states.
And if it is also controlled strictly, it leads to self-mortification which generates
disadvantages. Therefore, according to middle way one does not permits the mind as
he like and not control strictly, but one must train the mind to be polite. As Pali
saying; “Cittan dantan sukhavaham”, only polite mind can send to happiness.
For the mind is trained to be polite, one can make it just as cooking the rice.
Mind is rice, faith is pot, concentration is water, and effort is fire, mindfulness is
paddle, wisdom is cooker, and charity, morality and meditation are three trivets.
Having compared like that, cook the rice of mind proportionately combining all of
them. As the nutriment can be made only rice is fully cooked, only polite mind can
give happiness. So the rice of mind must be put into the pot of faith, and the water of
concentration put in it appropriately. Then it must be placed on the three trivets of
charity, morality and meditation, and must set fire of effort compatibly with water,
and must meddle constantly with the paddle of mindfulness. The cooker of wisdom
must look at it whether full cooked or not. Just as the nutriment can be made only by
rice fully cooked, so also, only polite mind can give happiness. Therefore, only by the
parallel to five kinds of sense: faith, effort, mindfulness, concentration, and wisdom,
one can well train the mind to be polite. If have done so, one’s mind will become
polite and purity. One cannot incline toward ten evil states. On the other hand, he
will become develop good states and wholesome actions.
In this world, as the people do not stay lonely but live with surrounding, they
have to associate with each other ineluctably in any one of thought, word, and deed.
Out of these three actions, only having good-nature of thought, the rest can be good.
When these three actions are advance, the right conducts (Sucarita) or blameless
actions will increase in them. Right conducts or blameless actions make confidence
oneself in doing something. This can be called making of oneself an island which
cannot overwhelm or destroy by any hindrances. Hence, on making of oneself an

island it is necessary to have five kinds of sense: faith, effort, mindfulness,
concentration, and wisdom.
“The foolish and the ignorant give themselves over to
negligence; whereas the wise treasure mindfulness as a
precious jewel. Therefore, on should not be negligent, nor be
addicted to sensual pleasures; for he who is established in
mindfulness, through cultivation of Tranquility and Insight
Development Practice, experiences supreme happiness”
(Dmp-26-27)
One becomes a human being on account of the great wholesome kamma in
the past. So the Buddha said; “Being a human life is difficult”. It is shown by original
nature that human being is the one who have the abilities of great respect and honor.
But, the fool more treasure and respect the glory, fames and properties than the
essence of human life. Indeed, the respect man as a man might seem to have done
good actions automatically. Human life is called in Pali “Life completeness (bhava
sampatti) and glory, fames and properties are called “possession completeness (bogha
sampatti). Achieving human life is ‘Essence’, on the other hand, glory, fames and
possessions are ‘Non-essence’ on account of being dependent upon human life. Only
the wise can classify and know these two opposites. When not knowing ‘Essence and
Non-essence’ definitely, non-essence is became more treasured, more attached than
the essence. According to the Law of nature, for non-essence exists in the outside of
essence, it is seen and known easily. Because of seeing and knowing it easily, when
the glory, fames and possessions of non-essence are valued more than the essence of
life (bhava), it leads to the way which will suffer misery in both existences here and
hereafter.
So, the man who faiths in Three Gems, needs to know ‘essence and non-
essence’ definitely. “Life completeness (bhava sampatti) is Ultimate reality
(Paramattha) which is physical and mental. “Possession completeness (bogha

sampatti) is the name (Pannati). When concentrating the nature of Ultimate reality
(Paramattha) which is physical and mental, mindfulness is very important for a man.
Only leading by mindfulness, effort and concentration will follow. If these three points
were fulfilling, whatever way he go whether tranquility or insight development, he will
attain the bliss of jhana and phala. In the field of Panyatti, if mundane wholesome
states were fulfilling, he will attain the bliss of man and deities.
The Pali saying; “attahi attano natho” is “One is one’s own refuge”. Here
according to Buddhism, “one” (atta) is neither one’s aggregates nor soul; it is only the
Dhamma of Mundane and Supra-mundane. So as atta, some take the ten evil states
(Ducarita) as one’s own refuge. If he takes ten evil states as one’s own refuge, it can
be arrived neither destroying oneself nor the world. Some take ten good states
(Sucarita) and the requisites of Enlightenment (bodhipakkhiya) as one’s won refuge. If
so, it can be arrived to be observing of oneself ant the world. As Buddhism, only
requisites of Enlightenment should be taken as one’s own refuge; if not so, people
need to take refuge ten good states and be careful not to take refuge the evil states in
any way.
Conclusion:
People are necessary to be mindful to take rightly one’ own refuge. Here,
mindfulness is vigilance in wholesome deeds. When the mindfulness becomes ripen,
it becomes associated with wisdom. Thus it is called ‘mindfulness associated with
wisdom (Satisampajjana)’. To be called ‘Satisampajjana’, it has become need to
associate with effort (Viriya) and concentration (Samadhi) in mindfulness. Mindfulness
associated with effort and concentration is become the constituent of the
concentration path (Samadhi maggangas): right effort, right mindfulness and right
concentration. When becoming Samadhi maggangas, two paths of wisdom: right view
and thought follow. When these five are cultivated repeatedly, having contained
three paths of morality which can be eliminated all evil states; these eight factors can
attain the Arahantship for a man who follows them. Without cultivating to arrive to
the level of eightfold path, even if he were cultivate until the level of concentration,
he can attain the bliss of jhana. Either, by five kinds of mundane path (lokimagganga)
if generous and moral conducts were cultivated, he can get the bliss of man and
deities.
Reference-
-Dhammapada-Translated by Daw Mya Tin
-Dhammpada- U Shwe Aung
-Buddhism in Modern Life- Written by Dr. Min Tin Mon
-A Comprehensive Manual of Abhidhamma

SUICIDE: A THERAVADA PERSPECTIVE
Ashin Obhāsa
Abstract
Suicide means the act of killing oneself deliberately and the act of causing him
to be killed by other else. In general the bad behaviors like this mostly happen in the
countries of high material development and low mental development, and the low
countries of low material and mental development as well. And then it happens due
to both cultural and social pressures too.
In Buddhist literature, a lot of stories in connection with the suicide case such
the cause of lying down the third gravest offence, Gotika thera, Vakkali thera etc. can
be founded. Of them, the background stories of the causes of the third gravest
offence are mainly concerned with the suicide case.
From that example stories, the reasons by which one commits suicide and
which incitements push one to commit suicide are assessed as follows.
In general, one commits suicide -
(1) because of his past evil actions,
(2) because of his loathsome situation,
(3) because of depression of his life,
(4) because of his misunderstanding on the escape from suffering and
(5) because of his thought that he will reborn in a better life.
Although everybody knows that this is not a good action, most people commit
suicide as the solution for their troubles. In this topic, it is presented that the
committing suicide is not only a solution in solving a problem but also a case which
makes one experience the worse situations, and about how terrible outcomes one
would experience by committing suicide.
And then the solution to suicide is presented by surveying widely the whole
paper.
Suicide: A Theravāda Perspective 11
Keywords: suicide, foulness, incitement, outcome, solution
Introduction
In Oxford English Dictionary, Suicide is defined as the act of killing oneself
deliberately, a course of action that is likely to ruin your career, position in society,
etc. and a person who commits suicide. Moreover it can also be regarded as the act
of causing him to be killed by other else. Peter Harvey defines that suicide is an act
which will bring grief to friends. This action is seen as the bad action. This is a tragic
public health crisis, often done in response to overwhelming, unbearable emotional
pain. In general the bad behaviors like this mostly happen in the countries of high
material development and low mental development, and the low material and mental
development as well. And then it happens due to both cultural and social pressures
too. This can be seen in accord with a list of suicide rates by country from the World
Health Organization (WHO)1.
Although committing suicide is the bad action, it still happens all over the
whole world. Because of the social problems, educational problems, business
problems (financial predicament), moral (ethical) dilemma or terrible diseases, many
people commit suicide as a solution for their stalemate.
In this topic, the instances of Suicide case in Buddhist literature will be studied
well. The incitements to Suicide will be investigated and analyzed. The results of
Suicide will be shown. And the solution to Suicide will be discussed in general.
This topic will show that the thought of commit suicide is the terrible thought;
the action of committing suicide is the action which one easily wastes one’s precious
live (being in human realm); which incitements push one to commit suicide; and one
thereby have to suffer the bad results. Thereafter this presentation will intend to help
in reducing the Suicide cases in some extends.
1
“Suicide rates, age standardized – Data by country” World Health Organization. 2015. Retrieved 13
April 2017
Historical Background
In Buddhist Literature, many instances like this such as the stories of Godhika2,
Vakkali,3 the cause story of the third gravest offence 4, etc. can also be traced. Of
them, the causes of laying down the third gravest offence for Bhikkhu and Bhikkhuni
are mainly presented in this topic. It is the earliest of the suicide case in Buddhist
history. In connection with the laying down the Third gravest offence, there are two
main causes or events.
The first one is the main to lay down the Third Gravest Offence.
Broadly speaking, while residing at Vesali, The Lord Buddha uttered Bhikkhus
on the meditation subject of the foulness of the body (Asubha) in many ways. After
that He went into solitary retreat for fortnight, conveying not to come and
communicate Him except the one who brings alms-food. During His rest, Bhikkhus
practiced the contemplation of the foulness in many different ways again and again.
Then they loathed their bodies. They felt deeply depressed, even suicidal at times. So
they wanted to free from that loathsome bodies. Some bhikkhus thereby committed
suicide. Some was afraid of killing oneself. So they went the bad bhikkhu
Migalandika. They caused him to take their lives by giving their robes, bowl and other
accessories as the charge. Thus he killed about 30 bhikkhus a day. After fourteen days
a lot of bhikkhu died. It made the number of bhikkhus decrease. Later at the end of
the fortnight, the Buddha was informed about that case. He rebuked for doing that
bad act. Then He laid down “Manussaviggaha sikkhapada – the third gravest offence”
as followed.
“Whatever a monk should intentionally deprive a human being of life, or
should look about so as to be his knife-bringer, he is also one who is defeated, he is
not in communion.”5
2
Sam.I.121
3
Sam.II.97
4
Vi.I.90
5
Vi. I. 90
This can be assumed as the earliest instance of suicide in Buddhist literature
and can also be misunderstood as they committed suicide because of the Buddha’s
teaching of the foulness (Asubha). So to understand correctly about this, in the
Parajika Pali their past existence is explained. It indeed happened because of their
past bad actions. In one existence they were bird hunters. They killed birds together.
They did the wrong actions. The lived with wrong livelihood together. Because of
their evil deeds, they suffered bad results together, reborn together in woeful realms.
In the life time of Buddha, they were all ordained as monks due to their few
wholesome result performed in the previous existences. However there were some
results of their evil actions. It made them experience with this violent death through
suicide.
And then the second one is the cause to lay down the addition to third gravest
offence.
At one time a Buddhist lay-follower was ill. He wife was beautiful. The group
of six bhikkhus wanted his wife. They thought that they would get the lay-man’s wife
if he died. So they approached to the lay man and said to him that he had done
many wholesome deeds; if he died now, he will experience the good results in the
heaven. He listened to their advice. He thought that he would experience the good
result in the celestial realms because he had performed many wholesome deeds.
Soon after the lay man ate what is not good for his health. He stayed where is not
suitable for his health, he died. His wife was angry. She abused them. When the
Buddha was informed about that, the Buddha blamed for that and laid down the
addition to the third gravest offence as follows.
“Whatever monk should intentionally deprive a human being of life or should
look about so as to be his knife-bringer, or should praise the beauty of death, or
should incite (anyone) to death, saying, ‘Hullo there, my man, of what use to you is
this evil, difficult life? Death is better for you than life,’ or who should deliberately and
purposefully in various ways praise the beauty of death or should incite (anyone) to
death: he also is one who is defeated, he is not in communion.”6
Likewise there are a lot of stories in connection with the suicide case. In the
most stories, the conditions (incitements) which forces one to commit suicide can
obviously be seen. But sometimes there are not enough conditions.
Incitement to Suicide
Nevertheless on learning the stories and records of suicide case, why one
commits suicide and which incitements push one to commit suicide can be generally
assessed as below.
In general, one commits suicide -
1. because of his past evil actions,
2. because of his loathsome situation,
3. because of depression of his life,
4. because of his misunderstanding on the escape from suffering and
5. because of his thought that he will reborn in a better life.
In connection with the first point, one committed suicide or took other’s life in
one of his existences. So he had to experience the bad results produced by those bad
action although it cannot be said as breaking the first precept because some of the
factors of killing other else “Panatipata” are absent. He was reborn again and again in
lower woeful realms. Wherever he reborn, even in human realms because of the
remainder of his wholesome deeds he had done, he experiences bad results and dies
in his young age whether he wants or not; he dies a violent death because he is killed
or he commits suicide. (He passed away by Upacchedaka kamma.)
In connection with the second one, he dislikes his loathsome situation because
of some terrible thoughts or diseases like serious cancer, and AIDS etc. He thinks that
the pain he suffers for was almost more than he could bear. This pushes him for
6
Vi. I. 92
committing suicide or for requesting someone to take his life (mercy killing). So this
too is a point why one wants to end his life.
In connection with the third point, he feels deeply depressed, even suicidal at
times, because of either his failing in business or political situations or his tarnished
situation in his surroundings (society) or the failure in the examination, etc. So this too
is a point why one wants to end his life.
In connection with the fourth point, one misunderstands about the life and
suffering. The suffering he is experiencing is worse than the others. He wants to
escape from it. But he cannot solve his problems. He cannot request a help from
anyone. In here, the wrong thought enters him that suicide is a solution to all
problems he faces; as soon as he ends his life, all the pains in this life are left behind.
So this too is a point why one wants to end his life.
In connection with the fifth one, one misunderstands about the life. He thinks
that the situation in the next life would be better than that of the present or that in
the next life, he would enjoy the better pleasure, he would reborn in a better life as
the fruits of it, for he is a virtuous and wholesome person in this life; he has
performed what is good; he has done what is profitable. Therefore he does what he
thinks. So this too is a point why one wants to end his life.
(Modern Psychologists say that the causes and risk factors for suicidal ideation
are a combination of genetic, physical and environmental risk factors that work
together.) 7
Outcomes
Each point can force one to commit suicide. One thereby experiences bad
results (outcomes) produced by it. Whether one causes the other to kill him
deliberately or one commits suicide (unwholesome deed) intentionally, the greed
(lobha), the hatred (dosa) and the delusion (Moha) would dominate in his action
7
Causes and Risk factors for Suicidal Ideation, www. Valleybehavioral.com/suicidal-ideation/sign-
symptoms-cause
before and during committing suicide. These would be the proximate causes of his
death.
Although there can be the death-process of non-greed, non-hatred and non-
delusion on studying the story of Gokulika Thera, etc., here these points of view will
be neglected. For he died after being a noble one, contemplating the character of
Anicca, Dukkha, and Anatta on the painful feeling although he commits suicide due
to delusion.
It is said in Abhidhamma that if the greed dominates in his death, it makes him
reborn in the lower woeful states, especially in Peta (Ghost) world (satta tanha
pettivisayam upapajjanti) 8; if the hatred dominates in his death, it makes him reborn
in the lower woeful states, especially in the hell (Dosena hi candajatitaya dosasadisam
nirayam upapajjanti) 9; if the delusion dominates in his death, it makes him reborn in
the lower woeful states, especially in animal world (Mohe na hi iccasammulham
tiracchanayonim upapajjanti) 10. Even if he is reborn in the human world again due to
the remainder of his good actions, he would have to experience the ills of life and
would die in young age due to the remainder of his bad actions.
These are the negative outcomes which self-murderer would have to
experience after death. If one does not implement his committing suicide, there are
the negative outcomes which he has to suffer in this very life. They are (1) severe
injury, (2) damage to all organ systems, (3) brain damage, (4) brain death, (5) seizures,
(6) coma, and (7) Death.11
Thus until one’s kammic energy which generates the fruit to reborn in another
life is exhausted, it would lead the cycle of birth and death. Although one really and
deliberately takes his own life by himself because of either the desire to get rid of the
suffering or a certain case else, he will have to take another body that again will be
the cause of suffering if he is not one of the noble persons. This is why people
8
Abhi. A. I. 172
9
Abhi. A. I. 172
10
Abhi. A. I. 172
11
Effects of Suicidal Ideation, www. Valleybehavioral.com/suicidal-ideation/sign-symptoms-cause
especially Buddhists do not support suicide. Moreover according to Buddhist
perspective it is understood that “suicide” is not a way or a solution to get rid of
suffering which one experiences.
Solution to Suicide
In the Buddhist society, there is a proverb “If one commits suicide, he would
experience its result again and again about 500 times.” But it is not reasonable and
acceptable and cannot be authenticated. Whatever it is, Buddhists and the rest accept
it as an evil action. However because of the social problems, educational problems,
business problems (financial predicament), moral (ethical) dilemma or terrible
diseases, many people commit suicide as a solution for their stalemate. It means that
they not only waste their precious lives (being in human realm) which are one of the
five rarities (Pancadullabha)12, but also deprives others of benefits that one may bring
to them13.
If so, how to decline and prohibit the suicide case? Is it preventable death or
not?
In here, the important and vital roles of the Government, the custodian
(guardian) and the religious leader need to present. They are mainly responsible for
declining the suicide cases and very helpful to reducing and prohibiting that
unwholesome action which spreads all over the world.
As above said, one commits suicide through the five incitements.
But, of them, the first one (committing suicide because of one’s past bad
deeds) cannot be easy to be prevented but possible in some extent by completely
practicing the ways (the five ways to be long life14, the ten wholesome deeds
12
D. A. I. 47
13
Introduction to Buddhist Ethics by Peter Harvey, page-287
14
A. II. Gilanavagga, Dutiya anayussa sutta
(Kusalakammapatha) from Dhammapala Jataka, 15 etc.) leading to long-life expounded
by the Buddha and His disciples.
And the laws or rules (not to do any dangerous actions) which were laid down
by the Government can be helpful in reducing the number of suicide cases in some
extend. Likewise the National Health Service for the citizens from the smallest harm
to the worst disease, the financial support of the Government and respective business
associations and the making the people known, educated and enlightened with
special educational fulfillments, and the sharing knowledge through social media
network are the useful ways in reducing suicide cases as well.
Moreover the admonition of one’s custodians, the stories (the myths, the
fiction and the traditions) narrated by the keeper and through the teaching
expounded by the Preacher, the discourses which make one’s life long preached by
religious person, the doctrines not to do any evil deeds and the inspiration not to
surrender one’s life as well are very positive and effective ways in trying to make the
committing suicide decline.
Whatever it is, the best way to prohibit suicide is to control oneself and to love
oneself. Venerable K. Sri Dhammananda remarks in one of his articles in connection
with “Buddhist perspective to Suicide” that those who commit suicide have not learnt
how to face their problems, how to face the fact of life, and how to use their mind in
a proper manner. Such people have not been able to understand the nature of life
and worldly conditions. The Buddha said in Dhammpada, “If one knows to treasure
oneself, one should protect oneself well.”
Conclusion
Thus by learning the instances, examples and stories in the past and present,
by conscious approaching why, how, when and in which situations one commits
suicide, by knowing and making the result which would be produced by the such ill
15
Jataka, A. 4. 49
action (committing suicide) known, and by researching and sharing knowledge how
to solve and reduce the suicide cases more and more, the suicide case is investigated
through Buddhist perspective.
Reference
1. Parajika Pali
2. Samyutta Nikara, Salayatanavagga Samyutta
3. Samyutta Nikara, Nidanavagga Samyutta
4. Anguttara Nikaya
5. Dhammapada
6. Digha Nikaya, Athakatha
7. Dhammasangani, Atthakatha
8. Jataka. Athakatha
9. Advanced Learner’s Dictionary, 3rd Edition
10. Introduction to Buddhist Ethics by Peter Harvey
11. “Suicide rates, age standardized – Data by country” World Health
Organization. 2015. Retrieved 13 April 2017
12. Effects of Suicidal Ideation, www. Valleybehavioral.com/suicidal-ideation/sign-
symptoms-cause
13. Causes and Risk Factors for Suicidal Ideation, www.
Valleybehavioral.com/suicidal-ideation/sign-symptoms-cause
A STUDY OF DHAMMA-TALK DISCIPLINES
AS DEPICTED IN SEKHIYA SIKKHĀPADA
Ashin Ariya
Abstract
Life is short. So also human being is great life among sentient beings. Nobody
can foresee the time of own last sleep. We therefore should do meritorious deeds
more or last from time to time. In spite of being a lot of meritorious deeds, in brief
there are charity, morality and meditation. In spite of the fact that everybody is easy
to do charity, morality is more difficult than charity. The most difficult to do is
meditation. Meditation means to control mind. If a person wants to liberate from
round of rebirth, he must take meditation. But first of all he must be complete with
morality basically. Suppose if this time is out of the Buddha’s Dispensation, nobody
can hear the Truth or know it. Even if the modern age there are many countries
which are not the Buddha’s Dispensation in the world. Actually the aim of human
beings is to do meritorious deeds. Before doing one has to know that what is wrong
and what is right. Someone can gain that kinds of knowledge only by listening the
Dhamma. By doing so five kinds of benefits can be attained. They are: hearing which
has never heard, knowing clearly which has ever heard, without confusing what is
right or wrong, understanding the truth clearly and mind becomes bright. The
Buddha’s Teachings include not only in the side of super-mundane but also in the
side of education, health, economic, social welfare and so on. So listening and talking
the Dhamma are connected with each other. They are essential to be free from round
of rebirth.
Keywords Buddha; Dhamma; Madhura; Pahattha; Dossagga; Hita; Sansara;
Introduction
A Study of Dhamma-Talk Disciplines 21
Listening to the Dhamma is not only calming down the mind of living beings
but also leading to the cessation of round of rebirths. Generally mind delights in evil
deeds [ Papasmim ramati mano ]. That delighted mind in evil deeds should be
prevented by a wise man [Papa cittan nivaraye ]. The way of controlling the mind is to
listen to Dhamma. In the world the appearing of the Enlightened and happiness
means expounding or delivering the Four Noble Truths. As not hearing the Dhamma
well, sentient beings turn round in the birth and death.
The Buddha attained the Enlightenment on the full moon day of May,
Wednesday in 103 Maha Era. The aim of becoming is to bring welfare of beings. After
staying 49 days under and near the Bodhi tree [Bo-tree], the Buddha agreed to
expound his Teachings for sentient beings because of his great compassion and the
request of Sahampati Brahma. Then, when He chooses the person, firstly He
remembered Alarakalama but he was dead last seven days. Furthermore, although He
remembered Udaka ramaputta, he also died last night. Though they were noticed by
the Buddha, they lost their great chances. As regard to this, once Mahapajapati Theri
asked for that the people who listen to your sweet, peaceful, delightful, innocent and
great beneficial Teachings are fortunate, and have good deeds. Two persons who lost
good chances were unfortunate. Here any wise man should listen to Dhamma from
time to time. When the Buddha contemplated to expound His Teachings for another
person, a group of five ascetics came to appear in His knowledge. A few days later He
went to the Mighada forest in Baranasi. On the way even if Upaka ascetic met the
Buddha, he did not listen the Dhamma. By studying this point the Buddha inquired
the mind-set of a person and expounded him or her. Having arrived at Baranasi, the
Enlightened One delivered Dhammacakkapavattana sutta and Anattalakkhana sutta to
the five ascetics. Then they became monks and attained Arahantship. During that lent
a clansman Yasa and his close friends 54 became monks and got Arahatta fruition. By
doing so there appeared sixty-one Arahants including the Buddha in the Buddha’s
dispensation. After lent, the Buddha addressed the monks, saying; “I, monks, am
freed from all snares, both those of devas and those of men. And you, monks, are
freed from all snares, both those of devas and those of men. Walk, monks, on tour for
the blessing of the manyfolk, for the happiness of the manyfolk out of compassion for
the world, for the welfare, the blessing, the happiness of the devas and men. Let not
two [of you] go by one [way]. Monks, teach Dhamma which is lovely at the beginning,
lovely in the middle, lovely at the ending. Explain with the spirit and the letter the
Brahma-faring completely fulfilled, wholly pure. There are beings with little dust in
their eyes, who, not hearing dhamma, they will grow. And I, monks, will go along to
Uruvela, to the Camp Township, in order to teach dhamma.” i Starting from that time
the song of Dhamma can be heard here and there. As the results some became
monks and nun, and some took refuges three Gems. Most of people got final goal. As
a result of listening to the Dhamma, King Ajatasattu, who is about to fall in Aviji Hell,
had already, attained many good benefits. The sentient beings who can pay attention
the dhamma, gained a lot of welfare. Alavaka orge, Nandopananda king of dragon,
Nalagiri elephant became clever by hearing the Dhamma. Apart from Angulimala,
Baka king of Brahma and ascetic Saccaka also became wise by listening it. That is
why; the Dhamma which can bring the good results should be listened. In the same
way the Buddha encouraged the monks to deliver the Teachings. In the world a
person who stays in accordance with the Dhamma is guarded, protected and brought
by that dhamma in return. Life must be valuable. If a person wants to improve his life,
he should abide by the Teaching. Although the Buddha encouraged to expound, in
this case there are many questions to ask. They are; should the doctrine be
expounded in every place? Or to every person? Or every situation? The answer is
‘No’. By showing above despite of the fact that the Buddha cheered to talk, among
227 rules of monks there are 16 rules which must not be talked in Sekhiya
Sikkhapada. Not only the Buddha but also the monks condemned the monks who
broke those rules. They are regarded that those monks commit offences or wrong
doing. At the time of the Buddha a group of six monks say the Dhamma to a person
who is holding an umbrella without being ill. As soon as the other monks know that
case, they condemn and inform to the Buddha. Immediately the Buddha censured
them not to do again. Although talking the Dhamma is noble job, the Dhamma-talker
ought to be higher and noble place. If not, anyway such person must not be talked.
When the person is ill, that person can be talkedii. This is exception. Apart from those
six monks also delivered the Teaching to the people who have a stick which is five
feet, who have a sword and arm, who have bows and arrows. The Buddha prohibited
them. The situations are so bad that the other monks cannot accept the behaviors of
monks. But they never do those again; they continue to say the Dhamma in different
situations like these. They are: the persons who wear a slipper, who wear a sandal,
who stay on the cart or coach, who are on the bed, who are sitting on the hams,
squatting, lolling, whose head being wrapped with cloth, whose head are covered
with cloth. Those people are talked by a group of six monks. In these cases, people
did not condemn those monks but monks did. Because the situations are
unreasonable.
Furthermore, there is evidence. Those monks having sat on the lower place
talked the Dhamma to the people who are sitting on the higher place. Unsatisfied
monks condemned them and informed to the Buddha. After having condemned
them, the Buddha retold a story concerning with this case. Once upon time a poor
man went out to search for mangoes for his wife who wants eagerly to eat mango
fruits. Most pregnant women want to eat anything, drink anything, do anything. These
are nature. For instance, Vedehi the wife of king Binbhisara wanted to drink her
husband’ arm blood. Mallika the wife of warrior Bandhula wanted to take a bath in
the pond of enemy’s country. There are also many stories in the Texts.
At the same time there is a mango tree which always bears fruits. However, it
belongs to the king. As there are no the fruits in another places, that poor man
climbed up the tree. Although he searched the whole night, he could not find any
fruits. At dawn he dare not to climb down. Unfortunately, the king and his religious
adviser or domestic chaplain came to learn and teach under that tree. When they sit
under it, the king sat on a higher place but adviser sat on a lower place. Actually, they
sat on their places. That is right in another situation but now the king learns verses
from adviser. The situation is wrong. When the poor man sees that situation, he thinks
that the king who learns the verse is unreasonable and the adviser is also
unreasonable, apart from I who steals mangoes for wife am also unreasonable. We all
are blamed. After having thought like that, whether he will die or not, he descended
from the tree and he said both king and adviser that “You are unreasonable and so
am I because we did not know the dhamma”.iii In that story the poor man was our
Buddha-to be.
With regard to that story the Buddha told the monks, “Monks, I as a poor man
did not like that unsuitable situation, and how I as a Buddha in the present time like?”
As a matter of fact, in these rules the Dhamma-talkers are lower than listeners so the
good monks having condemned the offenders, informed to the Buddha. The
Enlightened One laid down those rules. Anyway, the Dhamma-talker however clan
should sit or stay higher than listener. In turn, the listener whichever clan should sit or
stay lower than the Dhamma-talker. Only when they behave in accordance with the
circumstance, they respect or value the Teachings of the Buddha. Concerning with
this, in the time of the Buddha there was a king Udena who governs in Kosambhi.
One of his wives was Samavati. She was a laywoman of the Buddha. She has many
servants. One of them was Chujjuttra. In her duties she always has to go out to buy
some flowers. Before when she bought some flowers, she never used all money. She
always stole some of them. One day in the house of flower-seller there was an
offering- ceremony to the Buddha. There she had to listen to the Dhamma. After
listening, she gained sotapatti fruition.
Starting from that day she never stole. When Queen Samavati knew the case,
Samavati and the other servants say her to retell the Dhamma which she heard. She
agreed to retold it but she added that if they want to listen the Dhamma, they have to
take a bath with fragrant water, to put good clothes on before delivering. When she
talked to the Dhamma, she must sit on the higher place. They all listeners must sit on
the lower places. Owing to Samavati and the other servants accepted them, she re-
expounded the Teachings of the Buddha as she heard. After listening to the Dhamma
from Chujjuttra, Samavati and all servants attained sotapatti fruition. iv Here, there are
two kinds of Teaching method such as Buddha bhasita desana and Savaka bhasita
desana. Buddha bhasita desana means the Teachings which were expounded by the
Buddha himself. Savaka bhasita desana means the Teachings which were expounded
by the monks such Ven. Sariputra etc.. and nuns such Uppalavam Theri etc.. and
Chujjuttra lay woman and so on. But however different, all Teachings were
expounded by the Buddha. By seeing these examples, the Dhamma-talker has to sit
on a higher and more noble place than listener.
There are also another situations not to talk Dhamma. Savagghi bhikkhu [ a
group of six monks] talked the Dhamma to the people who are sitting by standing. In
standing and sitting, sitting is noble. Standing is low. There was evidence in the time
of Buddha. When Ambbhatha met the Buddha, he by standing spoke to the Buddha
who was sitting. At that time the Buddha asked him whether he always speaks to his
teachers when they speak to each other. He answered that ‘Yes’. It means that they
speak whether sitting, standing, sleeping and walking or not to each other. The
Buddha therefore told him; “Are you an ox or your teacher?”. v Thus, the monks are
condemned by other monks and informed to the Buddha. After having condemned
them, the Buddha laid down the new rule to follow. Next those monks did the
unreasonable situations with regard to talk dhamma. Those monks who are going
behind talked to people who are going ahead. And those monks who are going
beside the road spoke to people who are going on the road. These situations are not
suitable for monks who will teach Dhamma. As soon as the Buddha knew, He
condemned them and laid down the rules. Here, there is an exception concerning
with talking dhamma. It is that if the listener is ill, Dhamma-talker can expound him
however situation. The Buddha himself at the time of going around for alms
expounded to a person by standing. His name was Bhahiyadharuciriya who wore a
piece of wood. He requested the Buddha to expound. Although the Buddha is
standing on the way, He expounded the Dhamma to him. Because the Buddha knew
the life-span of him that he is about to die sooner or later. That is why the Buddha
himself preached the Dhamma by standing. vi By studying this, monks can expound an
ill person however situation.
Conclusion
Talking the Dhamma is a noble job. There are a lot of Teachings concerning
with developing, economic, health, how living in this life and next life, duties of us
and others, regulations and behaviors so on and so forth. The Buddha appeared in
the world to expound and cause to know what is wholesome and what is
unwholesome for sentient beings. He himself encouraged the monks to expound for
welfare and happiness of beings. Talking the Dhamma is so good but time, place, and
person must be seen.
REFERENCE
1. Mahavagga Pali
2. Culavagga Pali
3. t&SifZeumbd0Ho \ bk&m;Oya'awmfBuD;
4. Aguttara Nikaya
5. Dhammapada
6. Dhigha Nikaya
7. Dhammapada. Athakaya
AN OBSERVATION ON THE IMPORTANCE OF FIVE PRECEPTS FOR A HUMAN
Ashin Janinda
Abstract
Five precepts should be observed or practiced by all people, Buddhists or non-
Buddhists because they (five precepts) produce bad results for non-practitioner and
good effects for practitioner. Chili causes anybody who eats it to be hot, similarly,
unwholesome states make anybody who does them experience evil consequences.
Therefore, it was said that it is important to abstain from these five precepts.
Keyword: Sila- Precept, Panatipata -Killing the life of other, Adinnadana -Taking what
is not given, Kamesumicchacara- Sexual misconduct, Musavada -Telling
lie, Suramedaya -Using intoxication
Introduction
Today, most people, even some Buddhists regard five precepts as these
precepts should keep only on sabbath day. Of course, these are kept in daily life.
Sometime, someone thought that these precepts are not important to them because
they cannot see or understand good result or bad result of committing precepts.
Significance
Butter than a hundred years in the life of an immoral person who has no
control over his senses, is a day in the life of a virtuous person who cultivates
Tranquility and Insight Development Practice. (Dh- 110)
This verse highlights that precept is very important to a man. Although there
are many kinds of precept in Buddhism, the most basic precept is five precepts
because they are concerned with all people and must be practiced by all. These five
precepts are called Cakkavatidhamassat because universal Monarches apply them as a
code or rule, Gahatthasila because they are moral precepts for lay people, Niccasila
because they should be practiced by all by day and by night and Ariyakantasila
because they are delighted by all Noble ones. Visuddhimagga said “Sila is to rely on
for everyone, there is nothing but Sila to rely on for everyone, no one can state the
benefit of Sila because it’s good effects are very much. There is no ladder that is
similar to Sila to go up to heavenly world and no door like Sila to get into the city of
Nibbana.
There are many stories about the five precepts. Among them, Grudhamma
Jataka is a remarkable one. At one time, king Korabya ruled the state of Kuru. The
king restrained from the five precepts as well as his pubic, so his country became
affluent. But neighbor country, Kasi had to face with starvation and the dangers of
disease as they failed to observe the five precepts. When encountering with such
problems, the people went and cry near the gate of palace to help them and to make
the rain fall. After that, the king examined why Kuru was wealthy and it was rain
regularly there. Then the king knew that the king of Kuru and his people avoid
committing five precepts, so they were prosperity.
When knowing it the king of Kasi encouraged the people to practice the five
precepts and he himself also did. Only then it was rain regularly in their country.
From that time, these five precepts are called Garudhamma Sila because most people
honored or stressed it.
Scope
Five precepts are, (1). Panatipata. Destroying or asking someone to destroy
living being.(2). Adinada- taking other’s belongings not given by owner bodily and
verbal action (3). Kamesumicchacara- sexual misconduct( 4). Musavada -telling lie
and (5). Suramedaya-using intoxication.
The first precept

An Observation on the Importance of Five Precepts 29
One should undertake the first precept to abstain from taking life of living
being. Here, living being includes anything that has life, from insects to human. Every
living being fears death. Every living being likes life. Every living being wants to live as
long as possible. Hence, the Buddha said in Dhammapada “Apart from Arahants, all
beings are afraid of violence; all fear death. Putting oneself in the place of another
.(Dh-129)
There are six means of killing; (i) killing with one’s own hands(sahatthika), (ii)
causing another to kill by giving an order (anattika), (iii) killing by shooting pelting
stones, sticks, etc.(nisssaggiya), (iv) killing by digging trenches, etc., and entrapping a
being (thavara), (v) killing by the powers of iddhi. or occult means (iddhimaya),(vi)
killing by mantras, or occult sciences (vijjamaya)
If someone kills living creatures using one of these six means, he commits the
first precept. One who kills living beings with will, may suffered in an unpleasant state
for along time or may be reborn in some lower form of being such as anima and
hungry ghost. Even if born again as a man, he may be infirm, ugly, unpopular,
cowardly,divested of companion, subject to disease, dejected and mournful,
separated from the company of loved ones, and unable to attain to ripe age. They are
negative outcomes of committing the first precept. Here, we need to know the
constituent factors of killing being. They are five kinds in number;
(1) living being( 2)Knowing as a living being (3)Intention to kill (4)Effort to kill and
(5)Death of living being.
Only if these factors are complete in killing one attains committing the first
precept. If he lacks of one of one of five factors, he would not commit the first
precept. The purpose of the first precepts is one must value the life of others and
respect all living beings.
We should keep the first precept like that of the lay-disciple dwelling in the
mountain Uttaravaddhamana.) It is said that, after taking the precepts in the presence
of the Elder Pingalabuddharakkita,who dwelt in the Ambariya monastery, he was
ploughing his field. His ox got lost. While looking for it he ascended the
Uttaravaddhamana Mountain, where a great serpent seized him. He thought, I will
cut off its head with my sharp axe. Again he thought it is not proper that I, who have
taken the precepts from my teacher of culture, should break them. And for the third
time he thought, I will sacrifice my life, but not the precepts, and threw away in the
forest the sharp axe with its shaft from his shoulder. Immediately the boa- constrictor
released him and went away. (Ni-A-146) Therefore we should observe the precept
without taking care of our life.
The Second precept
Adinadana means ‘taking what is not given’. So Adinnadana is taking other’s
`belongings what is not given with bodily and verbal action by the owner. To
accomplish stealing, five facts comprise_(i) Being other’s belongings, (ii) being
awareness of the fact that it is other’s belongings, (iii) being immoral volition of
stealing, (iv)being assignment of device to steal and (v) being removing the property.
In connection with stealing, there are five kinds of stealing, namely, (i) stealing
by robbery, (ii) stealing by cheating, (iii) stealing by fraud, (iv)stealing by intimidation
and (v) stealing by misappropriation. In short, stealing under any situations is not only
an offence but also break the basic moral precept of adinnadana veramani.
Therefore, the second precept is restriction against any situation of dishonest dealing.
Stealing (Adinnadana) is caused through hatred and greed associated with
delusion. The severity of offence is dependent on motivation behind the theft. If
someone steals something out of poverty then the kammic effect is less intense than
stealing out of greed.
Everyone who commits the cause of stealing must be felt in this very life and
life after strongly. The faults of stealing had been described as following.
(1)Being a human in poor birth,(2)Having rare properties,(3)Not to sustain what one
have been owned,(4)Not to gain what he want(5)Being surrounded his possessions by
five kinds of enemies,(6)Using or partaking cheaper things,(7)Living hardly.

These seven facts mentioned above are the faults of stealing which suffer in this very
life. Moreover, after death, he also has to suffer the painful such as being reborn in
Niraya, being poor in every existence, and not to endure what he possesses.
On the other hand, if one restrains from the second precept, he would result in
the following described benefits.(1)Being a man in rich birth,(2)Having plenty of
properties,(3)Everlasting what had been gained, (4)Getting quickly what he
wants,(5)No torment what had been received by five enemies,(6)Using and partaking
luxurious things, and(7)Living in simple way in present life peacefully.
Third precept
The third precept must be kept by all man. It's direct definition is wrong
conduct in sexual case in sexual case. If someone commits this precept, people will
disgust and hate him whichever position he possesses or however rich he is. Even if
people do not know that case, his body guardian god will disgust him at least. His
environment will never be peaceful because of his conduct.
(1) Being any male and female who one has no right of going.
(2) Having an intentional action in person who one has no right of going.
(3) Making an effort to be committed.
(4) Being desire in sexual intercourse of delight in making love.
When facts that are mentioned above have been completed, it can be called a
full of action in sexual intercourse.
Loyalty is very important for them. Loyalty can get many results in this very life,
or husband and wife may live and get great results until to Nibbana. In accordance
with Buddhist canonical text, Nakulapita and Nakulamata have the same virtue, faith,
charity and wisdom. As they have got loyalty on each other, live together in every life.
They are the envy of husband and wife.
In the Singalasuttam, the Buddha instructed the discipline to be followed for
husband and wife. In five ways, young householder should consider a wife as the
West ministered to by a husband.

(1) By being courteous to her,
(2) By not despising her,
(3) By being faithful to her,
(4) By handing over authority to her,
(5) By providing her with adornments.
The wife thus ministered to as the West by her husband shows her compassion
to her husband in five ways.
(1) She performs her duties well,
(2) She is hospitable to relations and attendants,
(3) She is faithful,
(4) She protects what he brings,
(5) She is skilled and industrious in discharging her duties.
In Duccharita Vipaka sutta, faults of committing sexual pleasure had been
described in detail as following; One who commits sexual pleasure have to
experience and encounter all kinds of suffering and misery in this very life as well as
life after throughout many lives. He also would experience to fall into lower state. He
is hated by others at least when he became human again. Due to committing it, one
would experience the following bad results.
(1) Ruining in properties,
(2) Interruption or defamation,
(3) Being afraid of going in before public,
(4) Death unpleasantly and unhappily and,
(5) One finally could reborn in lower state after death.
The last one is the gravest offence of them mentioned above. So, one should
avoid from committing it.
The forth precept

The fourth precept, Musavada-telling lie[ false-hood],can be regarded as the
worst of all because for one who has no shame telling lie, there will not be any
precept which he is not capable of committing and evil actions.
There are four factors of telling lie. They are
1. Telling true as an untrue or untrue as a true,
2. Having an intention of telling untrue,
3. Having an effort of telling untrue and
4. Assuming as true that is not true by the one deceived.
In connection with Musavada, there is an interesting story on the appearing
the false speech in the world. At the beginning of the world, there was a king named
Cetiya. He was not an ordinary man but powerful king. Once, after he was deluded,
he told lie in public during the whole world observed the truth. As soon as he said
false speech, his powers were lost and he was drawn into the earth and experienced
suffering in Avici hell. This false speech is the first one in the world and is one of the
four gravest offences.
The one who tells the false speech cannot be a trustworthy man in the social
and economic environments as well as even in his family. No one wants not only to
collaborate with him but to associate with liar. Therefore, in present existence, he
experiences the bad result because of his telling lie. Then after death, his false speech
also makes him appear in the lower states. They are-
1. The words cannot be enunciated,
2. The uneven teeth are appeared,
3. His mouth is not good smelt,
4. His complexion is greyness with being fresh,
5. His organs, such as eye, ear, are not good-humor,
6. His body is abnormal,
7. The ascendant is absence,
8. His speech is bruiser and his word is rude, and

9. His mind is distraction without calmness.
Thus, for one who tells lie, there are not goodness not only in the present life but also
the next lives. For everyone, he is not truth worth. No one believes him. For the one
who is not believed by the society, he would not stand in the world. It causes the ruin
of his properties and can destroy his life. As it is a bad action, it makes him appear in
the lower states. And after that, it causes him to be experience the bad result in every
existence.
The fifth precept
According to Buddhism an addict have to suffer from Unhealthy, Immature
dead and will be reborn in woeful abodes. Even when he is freed from there and is
again reborn as a human being, he will encounter the following evil
consequences;1.lack of intelligence,2.being lazy,3.lack of mindfulness,4.bein
ungrateful,5.lack of moral shame and moral dread,6.insanity and,7.tendency to
commit all evil deeds.
On the other hand he who abstains from consuming intoxicants will enjoy the
benefits which are the opposite of the above evil consequences.
There are many stories of bad effects of taking intoxicants. For example, at the
life time of the Buddha there was a Venerable Sagara, who can make dragon
(Ambhatittha) to be tame. Before drinking alcohol, he respected to the Buddha very
much I.e. when he sleeps he place his head to the direction of the Buddha. But after
drinking alcohol, he was careless anybody. And he placed his legs to the direction of
the Buddha. And then he no longer be able to tame even a snake. Drinking alcohol,
cannot persuade lay- devotees who are not reverence to be reverent, those who are
reverence lead to less paying respect. In another story the king killed his son, an infant
and ate it with alcohol. It is because of taken alcohol. Therefore we should always
avid the use of intoxicants.
In conclusion, there is no doubt that these five precepts are very important to
all people because one may suffer bad result if he commits them and may enjoy good
effect in this very life or next existence if he keeps them well. It is also said that one
who endowed with five precepts is like Sotaparna who would never be reborn in one
of the lower states. If he preserves these precepts, he would be loved not only human
but also gods. If these precepts are kept well by all people, the world we live would
be peaceful and fine to live. So, we, religious leaders, should preach or write about
the fault of committing five precepts to people.
Reference
Dhammapada
Dhammasingaṇī Aṭṭhakathā
Visuddhimagga
Singalovada Sutta
Duccaritavipaka Sutta
A STUDY OF TEMPERAMENT (CARITA) FROM BUDDHIST PERSPECTIVE
Ma Añjanañāṇī
Introduction
Temperament (Carita) means personal nature, the character of a person of a
revealed by his or her natural attitudes and conduct. 1 Although one’s personal nature
is mainly concerned with the present life, it is related with the pervious lives in some
extent. In another sense, one’s good or bad nature and behavior is related not only
with his present life, the heredity of his parents and surrounding situations, but also
with the conducts and action-influence of the pervious lives. The commentators state
that the temperament is determined by the kamma productive of the rebirth-linking
consciousness. 2
Although there are numerous people (living beings) in the world, and they
have different temperaments, it can be assumed in general that there are six kinds of
Temperament (Carita) for everybody in the world includes in these six kinds. Some
would have fourteen, taking these six single ones together with the four made up of
the three double combinations and one triple combination with the greed triad and
likewise with the faith triad. But if this classification is admitted, there are many more
kinds of temperament possible by combining greed, etc., with faith etc,; therefore the
kinds of temperament should be understood briefly as only six.3
1. The six kinds of Temperament (Carita)
The six kinds of Temperament4 are
1. Raga Carita - The lustful,
2. Dosa Carita - The hateful,
1
A Comprehensive Manual of Abhidhamma, Page - 330
2
Visuddhimagga, A, Vol I
3
Visuddhimagga, Vol-I, page 98
4
Netti – page 164
A Study of Temperament (Carita) 37
3. Moha Carita - The deluded,
4. Saddha Carita - The faithful,
5. Buddhi Carita - The intellectual and
6. Vitakka Carita - The discursive.
Of them the first three and the last one are the bad temperaments, the rest are
the good temperaments. The bad temperaments make one act those due bad actions
respectively. So also, the rest are good temperaments. They make one act those due
good actions respectively. For one who performs the bad actions it would produce
bad result. He would experience the bad result in this very life and in the future
existences as well. For one who performs the good actions it would produce good
fruit. He would experience the good fruit in this very life and in the future existences
as well. Therefore in this topic the temperaments, its nature and its manifestation are
presented.
To make one’s temperament know completely, and then to make the bad
temperaments decreased and to make the good temperaments increased, and
thereby to get the due results and fruits accordingly are the objective of this topic.
As above said, there are six kinds of Temperament (Carita). Of them the three
bad temperaments, Raga Carita, Dosa Carita, Moha Carita, appear in one due to two
causes: the bad habit in pervious existences and the elements (Pathavi dhatu, Apo
dhatu, Tejo dhatu and Vayo dhatu).
2. The five ways by which one’s temperament can be known
By five ways, one’s temperament can be noticed.
(1) One way to know a person's temperament is by observing postures. That is
one observes how a person sits, how a person lies down and so on.
(2) The second way is to observe a person's actions, the way he does things.
(3) The third way is to observe how one eats, that is, we may observe what
one likes and how one eats.

(4) The fourth way is to observe how one sees things. That means a person of
lustful temperament, for example, may see things to be agreeable,
desirable, and so on, and the person of hateful temperament may see
things as disagreeable, undesirable, and so on.
(5) The last one is to observe the kind of mental states that occur in one
frequently. By these five ways we can infer that a person may be of this or
that temperament. 5
These will be presented in below.
3. Raga Carita - the lustful
Raga Carita means the lustful and greedy-natured temperament of those who
indulge in sensuous pleasure without shame.
The person who indulged in the sensual pleasure in previous existences is the
lustful-natured person. The person who was born in human realms again after passing
away in heaven can also be the lustful and greedy person in general. (Pubbe Kira
Itthappayogasubhakammabahulo ragacarito hoti, saga va cavitva idhupa panno.) 6 The
person in whom all of the four elements manifest equally is the lustful one. (Sabbasam
samatta pana ragacarito) 7 The person in whom the wind comprises highly is called the
lustful person. (Vatadhiko ragacarito)8
As the manifestation of the lustful person, he is usually polite and gentle. And
he is generally clean, neat and tidy as well. He prefers sweet, aromatic and tender
food.9 He indulges especially in using luxurious things.
By five ways, one with lustful temperament can be noticed.
(1) One with lustful temperament walks carefully, puts his foot down slowly,
puts it down evenly, lifts it up evenly, and his step is springy 10.
5
Visuddhimagga Vol-I, page 101/ Handbook of Abhidhamma studies, Vol-III-page 313
6
Visuddhimagga Vol-I, page 99
7
8
9
Abhidhamma in Daily Life, page 139
(2) One with lustful temperament grasps the broom well, and he sweeps
cleanly and evenly without hurrying or scattering the sand, as if he were
strewing flowers11.
(3) One with lustful temperament likes eating rich sweet food 12. He eats a little
like a cat does. He does not satisfy.
(4) When one with lustful temperament sees even a slightly pleasing object, he
looks long as if surprised, he seizes on trivial virtues, discounts genuine
faults, and when departing, he does so with regret as if unwilling to leave. 13
(5) In one with lustful temperament there is frequent occurrence of such states
as deceit, fraud, pride, evilness of wishes, greatness of wishes, discontent,
foppery and personal vanity.14
4. Dosa Carita - the hateful
Dosa Carita means the hate-natured temperament of those who get angry
easily even over trivial things.
The person who used to kill, harm and bondage others in his previous
existences is the hate-natured person. The person who was born in human realms
again after passing away in hell or Naga (Dragon) realms, can also be the hateful
person in general. (Pubbe chedanavadhandhanaverakammabahulo dosacarito hoti,
nirayanagayonihi va capitva idhupapanno.) 15 The person in whom Tejo dhatu and
Vayo dhatu manifest equally and higher than others is the hateful one. (Itaro sam
dvinnam ussannatta dosacarito) 16
10 Visuddhimagga, Vol-III, §88, page 104

11 Visuddhimagga, Vol-III, § 91, page 105
13
Visuddhimagga, Vol-III, § 94, page 106
14
15 Visuddhimagga Vol-I, page 99
16
As the manifestation of the hateful person, his nature is crude and unbecoming
in deportment. He is usually slipshod and untidy. He loves sour, salty, bitter, or
pungent food.17 He usually blames and abuses others angrily.
By five ways, one with hate temperament can be noticed.
(1) One with hateful temperament walks as though he were digging with the
points of his feet puts his foot down quickly, lifts it up quickly, and his step
is dragged along18.
(2) One with hateful temperament grasps the broom tightly, and he sweeps
uncleanly and unevenly with a harsh noise, hurriedly throwing up the sand
on each side19.
(3) When eating, he makes a round lump not too big and eats unhurriedly,
savoring the various tastes. He enjoys getting something good. One with
hating temperament likes eating sour food. 20
(4) When one with hating temperament sees even a slightly unpleasing visible
object, he avoids looking long as if he were tired …

” 21
(5) In one with hating temperament there is frequent occurrence of such states
as anger, enmity, disparaging, domineering, envy and avarice.22
5. Moha Carita - the deluded
Moha Carita means the stupid or dull-natured temperament.
The person who drank the intoxicant drink and was on drugs is the deluded
person. And the person who did not study much under the wise and had little
knowledge in pervious existences can also be the stupid one. So also the person, who
was born in human realms again after passing away in animal realms, can also be the
17
Abhidhamm in Daily Life, page 139
18
19
20
21
Visuddhimagga Vol-III, § 94, page 106
22
dull one in general. (Pubbe majjapanabahulo sutaparipucchavihino ca mohacarito
hoti, tiracchanayoniya va cavitva idhupapanno.)23
The person in whom Pathavi dhatu and Vayo dhatu manifest equally and
higher thatn others is the deluded one. (Dvinnam pana dhatunam ussannatta puggalo
mohacatito hoti pathavidhatuyo ca apodhatuyo ca)24 The person in whom the wind
comprises highly is called the deluded person. (Vatadhiko mohacarito) 25
As the manifestation of the deluded person, his nature is neglected of
anything. He is heedless. He becomes absent-minded.26
By five ways, one with deluded temperament can be noticed.
(1) One with deluded temperament walks with a perplexed gait puts his foot
down hesitantly, lifts it up hesitantly, and his step is pressed down
suddenly27.
(2) One with deluded temperament grasps the broom loosely, and he sweeps
neither cleanly nor evenly, mixing the sand up and turning it over. 28
(3) When eating he makes a lump that fills his mouth, and he eats hurriedly
without savoring the taste. He is aggrieved when he gets something not
good. One with deluded temperament has no settled choice. When eating,
he makes a small unrounded lump, and as he eats he drops bits into his
dish, smearing his face, with his mind astray, thinking of this and that. 29
(4) When one with deluded temperament sees any sort of visible object, he
copies what others do; if he hears others criticizing, he criticizes; if he
hears others praising, he praises; but actually he feels equanimity in himself
23
24
25
26
27
28
29
— the equanimity of unknowing. (This indifference is accompanied by
Moha.) So too with sounds, and so on.” 30
(5) In one with deluded temperament there is frequent occurrence of such
states as stiffness, torpor, agitation, worry, uncertainty, and holding on
tenaciously with refusal to relinquish.” 31
6. Saddha Carita - the faithful
Saddha Carita means the faithful-natured temperament of those who venerate
the Triple Gem of the Buddha, the Dhamma and the Samgha piously.
The person who indulged in the giving, taking precepts, and the desire of
paying respect to the noble ones in previous existences is the faithful person. The
person who was born in human realms again after passing away in heaven can also be
the faithful person in general. The person in whom all of the four elements manifest
equally is the faithful one. The person in whom the wind comprises highly is called
the faithful person.
As the manifestation of the lustful person, he is usually polite and gentle. And
he is generally clean, neat and tidy as well. He prefers sweet, aromatic and tender
food.32
By five ways, one with lustful temperament can be noticed.
1. One with faithful temperament walks carefully, puts his foot down slowly,
puts it down evenly, lifts it up evenly, and his step is springy 33.
2. One with faithful temperament grasps the broom well, and he sweeps
cleanly and evenly without hurrying or scattering the sand, as if he were
strewing flowers34.
30
31
32
33 Visuddhimagga, Vol-III, §88, page 104
3. One with faithful temperament likes eating rich sweet food 35. He eats a
little like a cat does. He does not satisfy.
4. When one with faithful temperament sees even a slightly pleasing object,
he looks long as if surprised, he seizes on trivial virtues, discounts genuine
faults, and when departing, he does so with regret as if unwilling to leave. 36
5. One with faithful temperament is generous and indulges in donation and
offering alms to others. He is kind. He appreciates others. He
compassionates the lower. He approaches the wise and the religious
person37
7. Buddhi Carita - the intellectual
Buddhi Carita means the intelligent-natured temperament of those who rely
on reason and would not believe easily.
The person who had the good friends, learned the good dhammas, had
mindfulness in his previous existences is the intellectual person. The person in whom
Tejo dhatu and Vayo dhatu manifest equally and higher than others is the hateful
one.
As the manifestation of the intellectual person, his nature is crude and
unbecoming in deportment. He is usually slipshod and untidy. He loves sour, salty,
bitter, or pungent food. 38
By five ways, one with hate temperament can be noticed.
1. One of intellectual temperament walks as though he were digging with the
points of his feet puts his foot down quickly, lifts it up quickly, and his step
is dragged along39.

36
37
38
Abhidhamm in Daily Life, page 139
39
2. One of intellectual temperament grasps the broom tightly, and he sweeps
uncleanly and unevenly with a harsh noise, hurriedly throwing up the sand
on each side40.
3. When eating, he makes a round lump not too big and eats unhurriedly,
savoring the various tastes. He enjoys getting something good. One with
intellectual temperament likes eating sour food. 41
4. When one with intellectual temperament sees even a slightly unpleasing
visible object, he avoids looking long as if he were tired …

” 42
5. In one with intellectual temperament there is frequent occurrence of such
states as anger, enmity, disparaging, domineering, envy and avarice. 43
8. Vitakka Carita - the discursive
Vitakka Carita means the ruminating-natured temperament of those who think
over this and that without accomplishing much.
The person who was very friendly, heedless, indulged in talking much, and did
not wish to do good deeds in the previous existences can also be the discursive one in
the present existence. The person in whom the wind comprises highly is called the
discursive person.
As the manifestation of the discursive person, his nature is neglected of
anything. He is heedless. He becomes absent-minded.44
By five ways, one with discursive temperament can be noticed.
1. One with discursive temperament walks with a perplexed gait puts his foot
down hesitantly, lifts it up hesitantly, and his step is pressed down
suddenly45.
40
41
42
43
44
45
2. One with discursive temperament grasps the broom loosely, and he
sweeps neither cleanly nor evenly, mixing the sand up and turning it
over.46
3. When eating he makes a lump that fills his mouth, and he eats hurriedly
without savoring the taste. He is aggrieved when he gets something not
good. One with discursive temperament has no settled choice. When
eating, he makes a small unrounded lump, and as he eats he drops bits
into his dish, smearing his face, with his mind astray, thinking of this and
that.47
4. When one with discursive temperament sees any sort of visible object, he
copies what others do; if he hears others criticizing, he criticizes; if he
hears others praising, he praises; but actually he feels equanimity in himself
— the equanimity of unknowing. (This indifference is accompanied by
Moha.) So too with sounds, and so on.” 48
5. In one with discursive temperament there is frequent occurrence of such
states as stiffness, torpor, agitation, worry, uncertainty, and holding on
tenaciously with refusal to relinquish.” 49
9. The similar and different characters between Raga Carita and Saddha Carita
In connection with the similar character between Raga Carita and Saddha
Carita, both persons with Raga carita and Saddha carita are usually tender and
civilized. They are generally organized. They prefer sugary, fragrant and tender food.
They are fond of luxury.
In connection with the different characters between Raga Carita and Saddha
Carita, Raga Carita is greedy, stingy, and lustful while Saddha Carita is liberal and
generous. Person with Raga Carita has attachment to five sensual pleasures while
46
47
48
49
person with Saddha Carita is truthful, devoted, honest and pious; he enjoys listening
to the Dhamma; he indulges in taking meditation; he likes in meritorious activities. 50
10. The similar and different characters between Dosa Carita and Buddhi Carita
In connection with the similar character between Dosa Carita and Buddhi
Carita, both types are crude and unbecoming in deportment. They are usually
slipshod and untidy. Both types love sour, salty, bitter, or pungent food. They cannot
stand unpleasant sights and sounds. They always react with abusive words, hatred,
violence, and wrath. So these persons with Dosa carita and Buddhi carita have these
commom characteristics which become their second nature until such times as when
they begin to reform.
In connection with the different characters between Dosa Carita and Buddhi
Carita, Dosaa Carita (the hateful) turns away from its object in an unwholesome way.
Buddhi Carita is turns away through the discovery of genuine faults. The one of hating
temperament always shows grudge, revenge, envy, jealousy, slander, pride and
stubbornness. The one of Buddhi Carita is the opposite of the dosa temperament; he
is free from grude, jealousy and is amenable to good advice. He does everything with
mindfulness and wisdom. He is quite aware of the coming existences and so is fond
of doing good deeds for fulfillment or Parami. 51
11. The similar and different characters between Moha Carita and Vitakka Carita
In connection with the similar character between Moha Carita and Vitakka
Carita, both persons live in the way of uncertainty and skepticism. They are indolent
and incapable of doing normal deeds. They flock with those the same feather. They
indulges in useless babbles, speculations and imaginations, so they become the
useless ones, squandering their time in vain. 52
50
51
Abhidhamma in Daily Life, page 139-140
52
In connection with the different characters between Moha Carita and Vitakka
Carita, one with Moha Carita vacillates owing to superficiality. Vitakka Carita vacillates
due to facile speculation. One with moha carita is generally idle, confused and
deluded. He cannot differentiate vice from virtue and right from wrong. He lacks
power of judgement and is avoid of mindfulness and wisdom. As for one with vitakka
carita is incapable of doing moral deeds being very lazy. He talks away his precious
time and does nothing substantial. 53
12. The way to possess the good temperaments and not to possess the bad
temperament
As above said, the first three and the last one of the six temperaments are the
bad temperaments. The rest are the good temperaments. If one with bad
temperaments acts the bad deeds according to the temperaments, his action would
make him suffer the bad result produced by it. If one with good temperaments acts
the good deeds according to the temperaments, his action would make him enjoy the
good fruit produced by it. No one wants to suffer the bad result. For one who do not
want to suffer the bad result and want to enjoy the good fruit, there are the ways.
(1) Those who have raga carita, should meditate on every object as loathsome
and disgusting. Then only the tendency to lust will gradually fade away and
disappear totally.
(2) Those who have dosa carita, should practice metabhavana (loving-kindness
meditation) constantly; metta is the cool element which can extinguish the
flame of hatred.
(3) Those who have moha carita should approach the wise and ask questions
so as to diminish moha. And they should practice Anapana (inhalation-
exhalation) meditation regularly. If they develop the habit of putting
53
questions much, their knowledge will increase and their tendency of moha
will disappear.
(4) Those who already possess good temperament of saddha, should try to
develop these virtue further and further so that they are pleased and
satisfied with these virtues.
(5) Those who already possess good temperament of Buddhi, should try to
develop these virtue more and more so that they are pleased and satisfied
with these virtues.
(6) Those who have vitakka carita should practice Anapana (inhalation-
exhalation) meditation regularly in order to reduce and fade away the
thought of Kama, Byapada and Vihimsa.
13. Conclusion
Thus Carita (Temperament) distinguishes one person form another. People
differ in outlook, attitude, habit and tendency. By learning this topic the ciritta will be
understood well. And then one can try to fade away the bad temperaments and to
develop the good temperaments. One thereby would enjoy the good fruits produced
by his action according to his temperaments.
Reference
(1) A Comprehensive Manual of Abhidhamma by Bhikkhu Bodhi
(2) Handbook of Abhidhamma study, Vol-I-II-III by Venerable Sayadaw U
Silananda
(3) Visuddhimagga – The Path of Purification translated by Bhikkhu Nyanamoli
(4) t&SifeE´rmvmbd0Ho (Ph.D) \ tbd"r®mjrwfa'oem (yxrwGJ)

(5) a'gufwmrif;wifrGe\
f wuúov
dk ftbd"r®m
(6) OD;jrifah qG(r[m0dZÆm? vef'ef)\ Ak'¨bmomtvif;jyusrf;
(7) t&SifZeumbd0Ho \ ud,
k fusit
fh bd"r®musrf;pm
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(9) Abhidhamma in Daily Life translated by U Ko Lay
(10) The Essence of Buddha Abhidhamma (Third Edition) by Dr. Min Tin
Mon
(11) Visuddimagga Pali, Vol – I
(12) Visuddhimagga, A. Vol-I
(13) Nettipakarana (Khuddaka Nikaya)

BENEFITS OF SANGHĀYANĀ
Ashin Janaka
Introduction
According to Pail tradition, three Sangitis (recitals) or Councils were held,
following the death of Buddha to draw up the canonical texts of the Dhamma and
Vinaya in the pure form. The first Buddhist Council was held three months after the
demise of the Buddha. The eminent cause for the first Buddhist Council was the
untamed words of Ven. Subdda. On hearing the untamed words of Ven. Subbadra,
Ven Mahakassappa decided to hold the first Buddhist Council to preserve the
Dhamma and Vinaya, but there were doctrinal disputes in addition to the untamed
words of Ven. Subbadra.
There were argument among the monks about the Dharma and Vinaya, during
the time of the Buddha; monks were divided into two groups called Dhammadhara
and Vinayadhara1. Each group argued about the supremely of his group. Devadattha
one of the disciples of the Buddha wanted to introduce five mendicant practices
common to call Sramana.2
According to the book Mahavagga, the Buddha advised Ven. Mahakassapa,
Ven. Anuruddhaha and Ven. Kacchayana to preserve the teaching of the Buddha 3. In
addition to the untamed words of Subadda, there were other reasons that caused the
first Buddhist Council, one of them is the misbehavior of monks such as Chabhaggiyas
(the group of six monks) and there were misinterpreted of the Dhamma. Large
number from lay society joined the order of monks to enjoy the facilities. They didn’t
maintain the identity and the due respect of the monks of the Order.
First Buddhist council
Causes leading to the First Buddhist Council:

Benefits of Saṅāyanā 51
The old monk, Subhadda was happy that Buddha had passed away and they
would no longer need to be admonished for their unbecoming conduct.
In the Cullavagga of the Vinaya Texts, Mahakassapa was not present at the
Mahaparinibbana of the Buddha at Kusinagara. While he was proceeding from Pava
to Kusinagara with a large retinue, a naked ascetic of the Ajivaka sect brought the
news of decease of the Master to him. There were:
• Ordinary monks who wept upon hearing the news.
• Enlightened monks who did not cry, understanding that all conditioned
things are subject to impermanence.
• Yet there was one who rejoiced. Subhadda who left the household life in his
60s had a misunderstanding with the Buddha. He told the others “Do not cry. Do not
lament. We are freed from the ruthless master, we are free from his advice; do this,
don’t do that. Today, we can do whatever we like.” He exhorted lamenting monks to
refrain from expressing grief for the Death of the Buddha. “We have got rid of the
Master.”4
This was alarming to Venerable Mahakassapa as:
a. This comment was made within the monk community.
b. The body of the Buddha was still lying there and such a disrespectful
comment could be passed.
Thera Mahakassapa was appeared the thought of idea that The Dhamma and
Vinaya preached and laid down by the Buddha did not yet collected; just like the
flowers which does not thread by strung, and which being scatter or disperse from
here to there when strong wind blew it. Likewise, the Dhamma and Vinaya which are
not collect would disappear by unrighteous monks like Subhadda. 5
Therefore, he decided to hold Sanghiti, thinking that the Dhamma and Vinaya
before what is not Dhamma is spread abroad, and what is Dhamma is put aside;
before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before
those who argue against the Dhamma become powerful, and those who hold to the
Dhamma become weak; before those who argue against the Vinaya become
powerful, and those who hold to the Vinaya become weak!' 6
Mahakassapa had also witnessed the dispute and discord amongst the disciples
of Mahaveero, the leader of Jains after he passed away before the Mahaparinibbana
of the Buddha. Mahakassapa was concerned that false doctrine, ie, Adhamma and
Avinaya would be established soon after the Mahaparinibbana of the Buddha should
there be confusion as to what Buddha had permitted and what was not.
Presence of rebellious monks during the lifetime of Buddha
The history of the Sasana, both in the Sutta and Vinaya Pitaka, shows that
there were rebellious monks in the order during the lifetime of Budda:
1. The evil attempts of Devadatta to kill the Buddha and cause a schism in
the Sangha.7
2. The quarrel between the dhammadhara and vinayadhara monks in
Ghositarama at Kosambhi in the 10th year of the Buddha’s ministry could
not be settled by Buddha’s advice.8
3. Channa was arrogant and refused teachings, instructions and admonitions
from other monks as he prided himself as the charioteer of the Master on
the day of Great Renunciation. 9
4. The 6 Chabbaggiya monks who behaved like gangsters when they wanted
to take over a building at Jetavana. They were physically violent initially
and later threw threatening gestures at the monks. They also carried out of
acts, which are not by rule; in an incomplete assembly; acts that have been
protested against and were not legitimate. 10
5. In the Latukikopama Sutta of Majjhima Nikaya, Buddha was aware of
rebellious monks who would not heed advice and rules to give up certain
ways of life. They considered Him trifling and exacting and were
discourteous towards Buddha and other monks who were desirous of
training.11
6. Rebellious monks looked upon sikkhapadas as measures to restrict their
freedom and liberty to do the things they wish. This is clearly evident from
the history and text of Pacittiya, which was laid down against disciples who
criticize the discipline in the presence of other bhikkhus in hope of
preventing its study.
Similarly, some Sanghadisesa offences are made by monks who attempt at
schism; support a potential schismatic; are difficult to admonish after a formal
rebuke.12
Rajagaha was selected for the meeting of the council. It was held near the
Saptapanni Cave. The first Buddhist council took place in Rajagaha three months after
the demise of the Buddha.All other Bhikkhus not involved in the council were asked
not to come to Rajagaha for the rainy retreat. Rajagaha was selected because King
Ajatasattu was a firm believer in the Buddhist faith, and he would provide the
necessary accommodation, food, and security for the gathering.
This was convened 3 months after the Buddha’s Mahaparinibbana. It was
observed during the rainy retreat. It lasted for 7 months.
There were 500 monks. Mahakassapa chose 499 Arahants from the assembly.
A place was reserved for Venerable Ananda who was a Sotapanna. The First Buddhist
Council is also known as ‘the Chanting of the Five Hundred’.
In the Cullavagga, it is stated that the bhikkhus strongly interceded for Ananda,
though he had not attained Arhanthood as he had reached very high moral standard
and he had learnt the Dhamma and Vinaya from Buddha himself. Mahakassapa
eventually accepted venerable Ananda as a result of the motion on the part of the
monks. Venerable Ananda attained arahanthood on the eve of the Council. 13
Chief of monk
The chief of monk, Ven. Mahakassapa worked as the organization. He
convinced other about the signification of the Buddhist council. Ven. Kassapa himself
selected 199 Arahant leaving the opportunity for Ven Ananda to join the council if he
would be able to attain Arahanship. Fortunately Ven Ananda attained into Nibbana
on the day before the council and was qualified to take part in the council taken with
the consent of other monks. Ven. Ananda was invited to take part in the council.
Procedure
The procedure was a simple one. With the permission of the assembled
Sangha, Venerable Mahakassapa asked questions of the Vinaya of Venerable Upali.
Questions were with regards to where, to whom and the subject of the reason for the
Vinaya rule, for example:
1. Subject.
2. Occasion
3. Individual concerned
4. The principal rule concerned
5. The amended rule
6. Who would be guilty?
7. Who would be innocent?
In this way, the Parajikas and Vinaya rules of both Bhikkhu and Bhikkhuni
orders were agreed upon at the Council with permission of the assembled Sangha.
Mahakassapa in turn questioned Venerable Ananda. He was chosen as he was
able to hold very well, and he had heard very much from the mouth of the Buddha
(bahussuta). Being Buddha’s personal assistant for 25 years and Buddha had agreed
on the 8th condition of Ananda that Buddha would repeat discourses given in his
absence.
The lesser and minor rules
The Buddha was said to have told Ananda that the Sangha if it so desires, may
on his death do away with the ‘lesser and minor rules’. Ananda did not ask for the
specific lesser and minor rules as he was mentally overwhelmed by the physical
deterioration of Buddha in his dying days. When he was faulted for the omission of
the actual rules, he simply confessed to his omission.
According to Cullavagga, diverse opinions were expressed by members of the
assembly as to what constitute the ‘lesser and minor rules’. Mahakassapa at the
council decided to keep all the rules. The Sangha could be criticized by the laity for
doing away rules laid down by the Buddha just after he passed away.
It is also strange and questionable that a man of Buddha’s caliber would do
away the lesser and minor rules which he personally had laid down just before he
passed away. He had previously advised Venerable Sariputta that for the Sasana to
survive long there should be many rules. Moreover, he had advised the monks in the
Mahaparinibbana Sutta not to abolish rules, which had been laid down as one of the
seven conditions for the welfare and harmony of the Order.
After due consideration, Thera Mahakassapa prescribed the principle the three
taproots or pure version of Theravara. The members of the Samgha in the assembly
unanimously confirmed it. They are...
The three taproots or pure version of Theravara 14
1) Apannattam na pannapessama:
We should not preach the Dhamma which the Buddha did not preach.
2) Pannattam na samuchindissama:
We should not remove the Dhamma which the Buddha taught.
3) Bhagavata pannattam samadaya vattissama:
We should follow and practice the Dhamma just as the Buddha enjoined on
us.
The succession of the Thera
According to the definition ‘Theranam vado Theravado’, Theravada means the
teaching of the Theras. This teaching of the the Theras is like the roar of the lion. The
lion, the King of beasts or Kesara siharaja as it is often called, gets up in the morning,
and stands on the top of the mountain and roars. All animals in the forest are unable
to withstand the roar and so they take shelter in any place they can get into. The roar
of the lion predominate the animals. Likewise, the Theravada predominate all other
doctrines that are unable to withstand it.
Forty years after the Buddha, Venerable Ananda passed away at the age of
120. Thu Ananda himself was a Tipitakaghara and so were his followers. Sabbakami,
Salha, Revata, Sobhita, Yasa and Sambhuta were his eminent disciples. They all had
seen the Buddha. Ananda was their preceptor.
Upali was a Vinayadhara. His disciples named Dasaka, Sonaka, Siggava and
Tissa, etc. practiced Vinaya in oral tradition as recorded at the first Council. After the
Third Council which was held in 236 Era. Venerable Mahinda received the burden of
Sasana from Venereble Moggaliputta Tissa. As a result of it there arose the true
Theravada Sasana in Sri Lanka.
Venerables Sona and Uttara, the disciples of Tissa were the primary leaders of
Myanmar Theravada Sasna.
Sumana and Vasabhagami were long-lived and had seen the Buddha. Their
preceptor was Anuruddha. They led the second Council.
In successive ages, the Buddhasasana protected by the successor of the Theras
as an Aparihaniya Dhamma is the Theravada.15
The Second Buddhist Council
The Second council was held 100 years after the demise of the Buddha at
Valulukarama in Magadha. It was under the patronage of king Kalasoka who regained
from 393-365 B.C. This council was held by 700 monks who were well versed in
Sutra and Vinaya for 7 months to be completed. After the first Buddhist council,
during 100 years, there was no trouble in the order of monks but because Buddhist
monks lost the royal support, Buddhism fall off in India. Therefore Brahmanism was
gaining power and becoming popular in the society. The assassination of Ajatasattu by
his son Udayabhada also made the country become disorder. So a lot of Buddhist
monks and the senior Ven Sabbakami left Magadha for remote areas.
The society was changing rapidly during this period. So it became necessary
for Buddhist monks to change their way of life according to the changes of the
society. There was a clash between the young monks those who wanted to amend
the minor rules promulgated by the Buddha and the older monks those who denied
to change them. There were of opinion that the Buddhist Vinaya is the life of the
order. (Vinayo nama Sasanassa Ayu)
Ten points (Dasavatthu)16
The main reason for holding this council was the 10 disciplinary points
{Dasavatthu) that were introduced by Vijjiputtaka monks. These are:
1. Singilona Kappa-custom of putting sold in a horn in order to season Vegetable [is
permitted]
2. Dvagula Kappa-the custom of teaching midday meal even after the procreated time
3. Gamantara Kappa- the custom of going into the village after the meal and eating
again when invited {is permitted}
4. Avasa Kappa-the custom of holding the uposatha feast separately by Bhikkhus
dwelling in the same distinct.
5. Anumati Kappa- it is permitted to make decisions in absence of the monks those
who do not attend to uposatha. But their consent should be taken later.
6. Acinnati Kappa-the custom of doing things as it is the practice of the preceptor.
7. Amatita Kappa- it is permitted to consume unturned milk even after the meal time.
8. Jalogi Kappa- it is permitted to drink unfermented palm wine {today}
9. Adasa Kappa- it is prescribed size and if they were without fringe.
10. Jatarupa Kappa- it is permitted to accept gold and silver.
In order to reject 10 unlawful points, this council was held by Ven. SabbakAmi
became the president and Yasathera took a chief position. The Theras Revata, Satha,
Khaujjasobhita also participated the meeting. After that, unanimous verdict of the
Council declared the conduct of the Vajjain Bhikkhus to be unlawful against Vinaya,
thus crushing the Adhammavada and reconfirming the true Dhamma and Vinaya.
Vajjain Bhikkhus, ten thousands in number, were expelled from Vesali by King
Kalasoka.
The Third Buddhist council
There arose great gain and honors to the Dispensation at the time of King
Asoka. The heretics, whose gain and honors had dwindle to the extent of their failing
to obtain their food and raiment, gained admission into in the Dispensation in their
eagerness for gain and honors, and each propounded his speculative theory claiming
it to be the Dhamma and Vinaya. The monks did not perform the Uposatha
ceremony in their company. The uposatha at Asokarama was interrupted for seven
years. They informed the King of this matter. The king commanded a minister to settle
the dispute and revive the uposatha. His minister’s abortive attempted at Sangha, by
beheading the monks. The King was greatly upset that he was responsible for the
killing.
Moggaliputta Tissa was with great difficulty persuaded to come back to
Pāṭaliputta, and he finally reassured the King that he was not responsible for the
minister’s misguided act. The King, who had studied the teaching under the Thera
Moggalioutta, destroyed the outward emblems of those who had furtively entered the
Order.
The King Asoka proposed that the heretical monks be expelled from the order
and a third Council be convened immediately. It was that in the seventeenth year of
the Emperor's reign the Third Council was called. Thera Moggaliputta Tissa headed
the proceedings and chose one thousand monks from the sixty thousand participants
for the traditional recitation of the Dhamma and the Vinaya, which went on for nine
months. The Emperor himself questioned monks from a number of monasteries about
the teachings of the Buddha. Those who held wrong views were exposed and
expelled from the Sangha immediately. In this way the Bhikkhu Sangha was purged of
heretics and bogus bhikkhus.
Conclusion
Buddha did not choose a successor to be the leader of the Sangha. He had
advised the following: If you want to see the path, let Dhamma and Vinaya be your
guides and teachers as mentioned in the Mahaparinibbana Sutta. 17 Hence, the
council has to be convened so that Dhamma and Vinaya could be recited and
remembered.
By convinced of Council, the Samgha in the assembly, at first Council, could
be prescribed the principle or taproot of Theravada, and collected Dhamma and
Vinaya together it. Otherwise, by convinced of second Council, the Samgha in the
assembly could be crushed the Adhammavada and reconfirmed the true Dhamma
and Vinaya. Vajjain Bhikkhus, ten thousands in number, were expelled from Vesali by
King Kakasoka. This is the benefits of Sanghayana. Thus in the 2500 years of the
Sasana journey, 2500 monks at the Sixth council protect the Tiptaka, confirming to
the pure version established by Mahakassapa, Upali, Ananda and Anuruddha.
Reference
1. Parajika pali
2. Mahavaggha pali
3. Culivaggha pali
4. Parajika Atthakatha-1
5. Dighanikaya pali
1. Vin-3. p-480
2
. Vin-4. p-358
3
. Vin-3. p-501
4
. Vin.4. p-480
5
. D.A.1. p-18
6
. Vin-4. p-481
7
. Vin-4. p-351-8
8
. Vin-3. p-480
9
. Vin-4. p-487
10
. Vin-4. p-188
11
MN-3. p-111
12
Vin-1. p-263
13
Vin-4. p-481
14
Vin-4. p-485
15
Vin.A-1.p-24
16
Vin.A-1.p-26
17
DN-2. p-126-7
INVESTIGATION ON NEGATIVE OUTCOME OF NEGLIGENCE (PAMĀDA)
Ashin Candimā
Abstract
In Buddhism, Pamāda is the hindrance to gain merit. Therefore Pamāda can
be called a state that leads to lower abodes. Moreover, whoever is negligence, they
cannot know what is Buddha, what is Dhamma and Sangha. And they not only
cannot know what is good, what is bad but also they cannot know the aim of being
human life. Pamāda deprived the welfare of one, happiness, the chance to be free
from the round of Samsāra. In this paer, there express that what cause Pamāda, how
to dismiss it and the result of Pamāda. By realizing the consequence of Pamāda, you
are able to obtain Appamāda (mindfulness). Then you should practice heedfulness to
go up the life of yourself.
Keyward: Heedless, Unmindfulness, Negligence, Forget, mindfulness,
Carelessness, Mundane, Supra-mundane
Introduction
The Buddha has stressed the importance of human beings: it is hard to hard
be born as a human being. Everyone can develop himself or herself to get the highest
level of bliss in this world, the next world, and the eternal bliss or Nibbāna. The
systematic thought is very important in our lives to cultivate moral, concentration and
wisdom. The systematic thought bases on heedfullness. If not mindfulness, appear
wrong intention and fade away opportunity to get the highest level of Ultimate reality
(Nibbana). In the Mahāparinbbān Sutta, the Buddha exhorted his disciples to struggle
with mindfulness. Heedless mind is like the monkey is not stable. One who has not
stable mind could not obtain the concentration. If not concentration, could not attain
insight and no need to say for Nibbana. So, the Buddha thought these verses, in the
Dhammapa,1 as follow;
"Mindfulness is the way to the Deathless (Nibbbāna); unmindfulness is the way
to Death. Those who are mindful do not die; those who are not mindful are as
if already dead".
The subject matters presented in this paper are about the teachings of the
Buddha who preached these Dhamma for the welfare of all Brahma, Deva and
human beings and living creatures. I hope that it will be beneficial by conceiving very
well on what one should himself observe, of reject, of grow through these teachings of
the Buddha, and besides, by practicing them.
Significance
Pamāda means negligence that causes the lack of merit. It can be caused by
the five hindrances. They are attachment to sensual pleasure, malevolence, sloth and
torpor, hesitation and doubt in the Pāthikavagga. And also, drinking alcohol and
sleeper cause negligence. Pamāda causes the loosing many benefits in this existence
and next existence. So, the Buddha expounded many means such as watching
breathing and consideration the excellent qualities of Buddha, Sangha and Dhamma
in the Mahāsatipatthāna Sutta, not to be heedless. The hindrances and ignorance,
these two things cause Pamāda in the Netti-35. Tahna' (in Pāli) means 'appetite',
longing', strong desire (lobha). There are many negative outcome of negligence in the
three Pitaka but there will express that not doing merits, not taking precepts and not
controlling faculties because of negligence.
Evil result of Negligence (Pamāda)
1
Dhamma-p-14
Investigation on negative outcome of negligence 63
The Buddha exhorted, in the Mutthassati Sutta, His disciples to be mindfulness
wherever movement of the posture. One who sleeps with heedless might be such as
the five benefits as follow:
1. Difficulty sleep,2
2. Difficulty wake up,
3. Seeing bad dream.
4. Unprotecting by Devas,
5. Becoming free semen.
In the present existence, everybody wants to live physically and mentally in
well- being, having an economic development. One wants to enjoy the good results
rather than suffer from the bad results. Similarly, every Buddhist would long for living
physically and mentally in well-being, having profit and benefit development in the
next existence since he believed 'kamma' and the results of 'kamma'. Besides, he
would have a desire to enjoy the good results, at a good destination in the next
existence. In this case, the King Pasenada Kosala of Kosala asked to the Buddha that
“is there a sole cause which holds together a couple of interest such as the one due to
be enjoyed in the present existence, another one due to be enjoyed in the next
existence?”
Then, the Buddha said "Mingyi. There is a sole cause which holes together a
couple of interests such as the one due be enjoyed in the present in the existence and
another existence and another one due to be enjoyed in the next
existence.(Appamāda Sutta) If one who does not exist mindfulness in his mind he
cannot gains the both of enjoyed and in the present and next existence. Therefor the
Buddha expounded such as that a sole cause, which holds together a couple of
interests such as the one due to be enjoyed in the present existence and another one
due to be enjoyed in the present existence and another one due to be enjoyed in the
next existence, is 'appamāda' (unforgetfulness) deed. For an example, Foot-prints of
2
AN-5, p -219
all creatures living on the land, meet together at the foot-print of elephant. Since the
foot-print of elephant is large, it was said that it exceeded any foot-prints of creatures
living on the land. 'Mingyi'. Similarly, asole cause which holds together a couple of
interests such as the one due to be enjoyed in the present existence and another one
due to be enjoyed in the next existence, is 'appamāda' (mindfulness or heedness).
Not controlling the five Faculty
The cause of having a lack of precepts (sila) is due to having no observation of
sedateness (indriya sanvara). The cause of having a lack of observation of sedateness
(indriya sanvara) is due to having no 'hiri, uttappa'. The cause of having a lack of
shame and fright (hiri, uttapa) is due to having no caution (sati) and considerational
intellect (sampajan) said Buddha. (sativagga, satisampajanya sutta).
Having no caution (sati) and considerational intellect (sampajan), in other
words, is 'forgetfulness'. A person having no shame and fright is a heedless one. It
should say that a forgetful person is the one who forgets to do the merit deeds. A
person who forgets to do the merit deeds, takes delight in the evil deed; he would
commit the evil deeds; he has no observation in order not to commit the evil,
demerit; in other word, it can say that he is the one having no precepts, observing no
precepts. One who has no precepts, has a lack of wish to listen (with regard and
acceptance) the dhamma of up-right, conscientious as well as he has no wish to
adhere to the up-right, conscientious wise men.
Pamado mijjunopadam, the word means the careless to do good action, to
avoid demerits and to control the mind and the faculty. To controlling faculty is very
important for everyone. There are five faculties. There express, in many duddhist
texts, that monk one who does not restrain the faculties might encounter with bad
situations. The Buddha said as follow;
When a monk dwells without restraint over the faculty of the eye, ear, nose
tongue and body, the mind is stained with forms cognizable via the eye. When the
mind is stained, there is no joy. There being no joy, there is no rapture. There being
no rapture, there is no serenity. There being no serenity, he dwells in suffering. The
mind of one who suffers does not become centered. When the mind is uncentered,
phenomena (dhammas) don't become manifest. When phenomena aren't manifest,
one is classed simply as one who dwells in heedlessness.
"When a monk dwells without restraint over the faculty of the intellect, the
mind is stained with ideas cognizable via the intellect. When the mind is stained,
there is no joy. There being no joy, there is no rapture. There being no rapture, there
is no serenity. There being no serenity, he dwells in suffering. The mind of one who
suffers does not become centered. When the mind is uncentered, phenomena
(dhammas) don't become manifest. When phenomena aren't manifest, one is classed
simply as one who dwells in heedlessness.
Bad result of the Fifth precept
In being carelessness, it causes by drinking intoxicant strongly. Everyone who
want to be heedful or mindfulness, he has to avoid taking it. If some who does not
observe taking alcohol he going to commit many bad actions and other precepts and
can lose good chance such as doing merit, taking precepts, listening the teaching of
the Buddha. So the Buddha laid down not to drink alcohol as a precept in the
Buddhist society. It is the fifth and last one namely Surāmeraya sikkhāpada.
A layman who has chosen to practice this Dhamma should not indulge in the
drinking of intoxicants. He should not drink them nor encourage others to do so;
realizing that it leads to madness. Through intoxication foolish people perform evil
deeds and cause other heedless people to do likewise. He should avoid intoxication,
this occasion for demerit, which stupefies the mind, and is the pleasure of foolish
people.
The reference to intoxication makes clear its mental peril through the word
ummāda and the effects clearly show the inter-relatedness of individual observation
and the impact on society. There are further more serious longer term consequences
given in the Vipāka Sutta 3 (Sutta of Results)
The drinking of fermented and distilled liquors [surāmerayapānaṃ] — when
indulged in, developed, and pursued — is something that leads to hell, leads to
rebirth as a common animal, leads to the realm of the hungry shades. The slightest of
all the results coming from drinking fermented and distilled liquors is that, when one
becomes a human being, it leads to mental derangement [ummattaka].
One who is negligence not only loses worldly welfare (Loki) but also the
benefits of supramundance (Lokuttara). For example, a King who drinks strongly
alcohol, he killed and ate his son's flesh. The King loved his son but he did like that
because he has no mindfulness.
Another example, at the life time of the Buddha there was a Venerable
Sāgara, who can make drahon (Ambhatittha) to be tame. Before drinking alcohol, he
respected to the Buddha very much i.e. when he sleeps he place his head to the
direction of the legs to the direction of the Buddha. And then he no longer be able to
tame even a snake. In this situation, Venerable Sāgara did manner like above mention
because he does not has heedfulness. Therefor it is very important in our life not to
be negligence.
One who is negligence usually appears such as question;
“What is good, what is bad? What is right, what wrong? What ought I to do or
not to do? What, when I have done it, will be for a long time my sorrow ... or my
happiness?” Therefore the Buddha said that "those who are not mindful are as if
already dead".
Forgetting to do Dāna
3
An – 8- 40
There express that one who does not do wholesme is one who is negligence in
BiLārakosiya Jātaka. If forget to do merit, whatever forgetfulness is not good. The
Buddha taught as follow;
"No other do I know, O monks, which is so responsible for causing unarisen
one due be enfo states to arise and arisen wholesome states to wane as negligence. In
one who is negligent, unarisen unwholesome states will arise and arisen wholesome
states will wane."4
Look with open eye the word, there are men who is losing help to eat, to wear
and has disease. And there are various animal such as dog, cow, fowl and pig in
Apāya. They reborn like this previous mention as they are negligence to do merit. So
there express that " Manussadobhggam vā hi apāyuppatti vā sabbam
pamādamūkakam yeva". If negligence is drove out by mindfulness the chance to do
merit, to observe precepts and Pa ññā which is knowing good and dad will appear in
this present.
One who is careless is always blamed but not always praised by the men of
wisdom. They do not make these seven obligations: supporting his parents, respecting
the elders, being gentle of speech, avoiding back-biting, being generous, speaking the
truth and restraining himself from losing his temper. 5

Therefor the one who is
heedlessness is blamed by the wise men. Moreover the Buddha expounded that as
follow;
"Mindfulness is always praised, abut negligence is always blamed".6
So everyone who want be praised by the wise men need to stay alive with
mindfulness.
Conclusion:
4
An- 1- 58
5
S-ni – 1- 157
6
Dh-30
Mindfulness is the vital thing whatever we do in the field mundane or
supramundane. Only mindfulness can get the happiness from the welfare of worldling
and liberation from the cycle of rebirth to Noble practices. In Buddha’s Teachings,
there are three kinds of Training (Sikkha): Sila, Samadhi and Panna. To be completed
three Trainings, one needs to fulfil Noble Eightfold Paths. The basic foundation of
these eight factors is mindfulness. The contrary of mindfulness is unmindfulness
(pamada). Pamada is the thing which can decline the both welfares of mundane and
supramundane. In the field of mundane, if he loses mindfulness, he might commit to
evil states by bodily, vocal and thought. Suppose, he may indulge in sexual
misconduct, taking intoxicants and even wrong livelihood, so on. On account of un-
mindfulness, these are the facts which may lose in the field of mundane. Also in the
field of supramundane, he can decline to get the ultimate goal of attaining Magga and
Phala which can liberate from the cycle of rebirth. Therefore, un-mindfulness is the
thing which should not stay alive in our life and should not be latent even our mind.
Reference
1. Mahāvagga Sutta
2. Anguttaranikāya
3. Samyuttanikāya
4. Dhammapada
5. Netti
APPROACH TO SEVEN KINDS OF VIRTUE IN MODERN PERSPECTIVE
Ashin Sucitta
Abstract
Everybody wanted to be a good a man and associated with wise. The Buddha
delivered the seven kinds of virtue to become a good person. They are faith, morality,
moral shame, moral fear or dread, knowledge, charity and wisdom. There are many
rich men in the world, but these peoples are not rich men actually because they
didn’t possess the seven kinds of virtue. If the poor men possess the seven kinds of
virtue, you can call him rich man. As a person has these Dhammas, others are
confidence in possessor, respect, honor and impress. So everybody needs to have the
seven kinds of virtue which lead to higher above. Other country are very rich material
thing but poor minds, because of the does not possess the teaching of the Buddha.
There are many treasures in the world. People use its in various way such as
education, healthy, and family. This treasure can finish worldly affair, Do this treasure
finish supramundane affair? It is not, using the treasure, people support requisite to
the Shamgha, use welfare. People can gain higher level (sugati). But this treasure
concern with five enemies. The seven kinds of virtue are real treasure which does not
destroy by any cause. It is very difficult to possess the seven virtues. These seven
virtues can get benefit not only worldly affair but also supramundane. I present about
the seven kinds of virtue.
Keyword: kammically control lokadhamma knowledge cetana wisdom.
Introduction
There are many treasures in the world. People use its in various way such as
education, healthy, and family. This treasure can finish worldly affair, Do this treasure
finish supramundane affair? It is not, using the treasure, people support requisite to
the Shamgha, use welfare. People can gain higher level (sugati). But this treasure
concern with five enemies. The seven kinds of virtue are real treasure which does not
destroy by any cause. It is very difficult to possess the seven virtues. These seven
virtues can get benefit not only worldly affair but also supramundane. I present about
the seven kinds of virtue.
Sadha faith
All religions are based on the blind faith. Understanding or confidence is
difference between Buddhism and another religion. Faith has as characteristic mark,
the tendency to purify and also the characteristic mark of scampering into the folds of
kammically wholesome phenomena. Faith, when it arises, dispels the hindrances.
Mind devoid of hindrances, is purified and immaculately clean and un-fouled. If a
person had faith, he did good deeds by offering flowers, candles and alms-food to the
Buddha. On the other hand, did not so. Faith has as characteristic mark as a universal
monarch’s gem1. When on a long march with his army in its fourfold array, might
cross over a small stretch of water, and the water, disturbed by the elephants and
cavalry, the chariots and foot-soldiers, might become fouled, turbid, and muddy. And
when the army in its fourfold array had done the crossing, Monarch who had a water-
clearing gem immerse in that stretch of water, then at once the aquatic plants, big,
small or brown would disappear, the mud and mire would sediment, the water would
become transparent immaculately clean and unsoiled. Faith likes a hand. If a person
has not hand, he does not make something. If so he has not faith, he doesn’t act of
the good deeds. The one with Saddha-Sarita is more truthful and honest. He is
generous in nature, and hence is liberal in charity. He is more or less pious, reveres
the Three Jewels and enjoys listening to the Dhamma discourses. In modern
perspective, Faith a person is respected, impressed by others because his reputation
well known and others rely upon him.

Approach to seven kinds of virtue in modern perspective 71
Sila morality
Morality means control over body and verbal action that committed. Morality
define; belies about what is right behavior and what is wrong behavior; the degree to
which something is right and good; the moral goodness or badness of soothing.
The four kinds of virtue consisting of purification Catuparisuddhi Slila are namely
as follow;
1. Restrain with regard to the monks disciplinary rules Pātimokkha-samvara-sila
2. .2. Restraint of senses Indriya-samvara-sila eg whenever the monk perceives a
form with the eye, the sound with the ear etc.
3. Purification of livelihood Ājīva-parisuddhi-sila abstaining from making one’s
living through a profession that brings harm to other, such as trading in
weapon, human beings, flesh, intoxicants and poisons.
4. Morality with regard to four requisites of the mink Paccaya-sannissita-sila.2
When a person who keeps the five precepts, he may get benefitting in
the future having a long life, being healthy, having a lovely face, having smooth
complexion, safe-keeping, receiving respect from others, being fortunate,
having good tenth, having a good memory and so on. During the time the
Buddha Anomadassi, a young man made a living while going through
hardships. Even though he lived in poverty, he always kept the five precepts
from an Arahsant monk. As long as he lived, he held them. Thus, after death,
he was born as a celestial being in the realm of the Thirty- three gods.3 Sila
contain ten perfection which the Buddha practice. In modern perspective, a
person observe the precepts until alive. Whatever he does not break his
precepts and he admire himself, respect, honor and esteem. In the world if he
admired himself, another does not say.
Hiri moral shame and Ottappa fear of wrong-doing

To feel ashamed to do evil is hiri; dread or fear to do evil is ottappa. 4 Hiri is
evident in those who value their honour and dignity. Ottappa is evident in those who
respect their parents, teachers, friends and relatives. When one reason; I belong to a
good family. So I should not indulge in unwholesome deeds, nor earn my living as a
fisherman or as a hunter. Thus he feels ashamed to resort to indecent livelihood and
maintains the honor of his family or clan. The educated will reason thus; we are
learned person; we should feel ashamed of unwholesome acts of doing bad deeds.
We must refrain from killing, stealing, etc. The aged will reason thus; we are old, and
ought to be mature and wise. If we commit evil we will come into shameful
situations. These three instances show the dominance of hiri, a wholesome mental
factor, in those who value their honor and dignity.
Those who are considerate of other will reason; If I do evil, my parents,
friends, relatives, and teachers will be blamed because of me .Therefore I will not do
any evil. I will avoid misdeeds. This is a fine example of ottappa. So a person acquires
hiri and ottappa by means of sympathetic considerations for others and by upholding
the honor and dignity of his acquaintances. But if you have no sympathetic
consideration for your family, teachers, etc, you lack both hiri and ottappa and you
will do many evil deeds in your life. Hiri and ottappa you from immorality putting
restrains on sons from misconduct with mothers as well as on brothers from
committing sin with sisters. Therefore they are regarded, as two great guardians of the
world Lokapala Dhamma, protecting you from immorality.
Suta knowledges
Learning and understanding teaching the Buddha is called Suta knowledge.
Having understood a person applied right ways in the human being. A person can get
teaching of the Buddha by studying or listening. If a person has knowledge, he knew
that what is good, what is bad, what is wholesome, what is unwholesome. If someone
encountered many problems, he met wise for solution it and rely on him. The wise is
relied and impressed by family, relationship and environment, because of knowledge
rich.
Suta gained at birth not only brings worldly success benefits but also produces
good results in meditation or Dhamma practice. Only persons with Suta-Jati can win
Enlightenment or Magga and Phala. Therefore a person should cultivate Suta right
now for future existences. To do so one must first cultivate a strong will to acquire
Suta in this existence. Inspire your mind to acquire intelligence and knowledge. After
getting this noble inspiration, you must read good books, and discuss with learned
teachers and wise sages. Seek advice from them. Such efforts will augment ample
Pavatti- Suta and make you a rational and comprehensive person and sow the seeds
of wisdom for future lives in Samsara. However you must not rest content with your
present achievements.
Saga giving or gift
Saga literally means giving or charity. There are two types of Dana, namely, 1.
Cetana-dana, and 2. Vatthu-dana. Offerings of goods, robes, monasteries, medicine
ect, are classified as Vatthu material dana while the good will in these charitable acts
is called cetana volition. It is this cetana that produces beneficial results here and in
the next existences, not the material things that are offered. This mental attitude
which is projected onto the offerings produces the good results in the future
existences. If the offerings are good and noble, so also is the cetana.
Dana is classified by various ways. The volition the arises in the giver on the three
occasions of producing the articles prior to the gift ( Pubba-cetana) of making the gift
(Munca-cetana) and of recollection with a joyful heart after the gift (Para-cetana).
Another explanation about the three kinds of volition is the following
(a) Volition of a thinker, who will give, is called Pubba-cetana the earlier volition. The
good volition which occurs while procuring and preparing for charity is pubba-cetana.
Your cetana must be free from vain pride or selfishness such as, I am the builder of
this pagoda, I am the donor of this monastery, I am the donor of offerings. While you
are preparing for the charity, you and members of your family must not indulge in
carrying on with the good deed once you have already decided. When you feel
delighted and cheerful during your preparations throughout, you may then rest
assured that pure and sincere puba-cetana will prevail.
(b) Volition of one who gives, Munca-cetana the present volition. The volition which
arises while one is renouncing or giving n the act of donating food, the volition that
arises when one is in the act of offering to the recipient and in the act of donating by
giving oders, the volition that arises at the moment one says I donate is called munca-
cetana. At the moment of this munca-cetana, if one can prevent unwholesome states
mentioned earlier from arising, or avoid attachment to the recipient, or give freely
without expecting any return from the recipient, one can rest assured that one’s
volitions of renouncing have arisen with plurity.
(c) Volition of one who recollects it after he has given, Apara-cetana the volition after
having given. 5 This third cetena, which occurs after the completion of the deed of the
merjit, is the bliss of accomplishment you enjoy for having done a virtuous act. You
feel joyous for your accomplishment of the deed, recall it often and wish to repeat it
soon. This is the burgeoning of your apara-cetana.
The two kinds of gift (Dana) they are
1. Amisa-dana material gift, such as food, etc or giving the requisites.
2. Dhamma-dana spiritual gift, religious gift, giving the Dhamma-talk, preaching
the way leading to the deathlessness or nibhana, or instructing others in the
Dhamma leading to happiness and cessation of suffering in this world and the
next world, taught by the Buddha. Of them, the spiritual gift is superior. 6
The three kinds of gifts
1. Amisa-dana, has the kinds of things to be given; (a) Ajjhattika-danavatthu,
internal things or the parts of body, such as the eyes, the kidneys, or the heart
to be given. (b) Bahira-danavutthu, external goods, such as food, clothes, or
medicine to be given.
2. Abhaya-dana, giving protection from danger of tyrants or bad rulers thieves
conflagration, floods, enemies, beasts of prey and so on.
3. Dhamma-dana, preaching the Dhamma with one pure mind.
The four factors of right charity
1. Sakkacca-dana giving ungrudgingly, wholeheartedly or generously,
2. Sahattha-dana, giving with one’s own hands,
3. Cittikata-dana, giving with proper concern,
4. Anapaviddha-dana, giving without doing as something tossed aside. 7
Charity begins at home. For example some body eats meals. After eating he give
up extra meal in the water or on the ground and insects eat. This is called Dana. The
Buddha delivered monks, if people knew, as I know, the fruits of sharing gifts, they
would not enjoy their use without sharing them, nor would the taint of stinginess
obsess the heart. Even if it were their last bit, their last morsel of food, they would not
enjoy its use without sharing it if there was someone else to share it with. 8
Offerings directed to the Samgha. Once upon a time an immoral monk who was
disliked by most devotees and donors was assigned by the Samgha. But the donor
was not disappointed, having his mind directed upon the Samgha, he respectfully
offered food and other requisites to this bad monk. He treated his immoral monk as if
he was Buddha himself, washing the feet of the monk as the arrived, seating him on a
well scented seat under a canopy. Since his mind was directed onto the whole
community, his charity qualifies as sublime Saghika-dana, although he recipient was a
bad bhikkhu. During the time of Gotama Buddha, Anathapittika devote in the
Buddha’s dispensation. He offered his property to the monks, and after late he was
poor. The people relied on the Anathapitika and impressed. In modern age, poor
family and relationship rely on their rich relation.
Panna wisdom
Wisdom is of two categories, real and unreal. True wisdom is knowing and
understanding the action Kamma and results thereof Vipaka; knowing and
understanding the scriptures and the Dhamma; knowledge of the Path; knowledge of
fruition and the Buddha’s Omniscience. All these forms of faultless knowledge are
called wisdom.
Some so-called clever persons are well versed in oration, persuasion, lying, swindling
and pretensions. Such kinds of cleverness are not true wisdom. They are fake
knowledge or vancana-panna, false wisdom, meaning knowledge of deceiving others.
They are in ultimate reality unwholesome mental states dominated by attachment.
Some people excel in warfare or in making and using sophisticated weapons. Such
knowledge is nothing but an unwholesome good thinking which is vittakka. It should
be noted, that false wisdom cannot be found in the stupid, the dull and the low IQ
persons, it can be found only in highly intelligent or educated persons. Accordingly
intelligent persons may follow the right path and attain the highest positions in doing
kusala, moral deeds, just as they may excel in doing evil and cause harm to the
greatest extent possible.
Real wisdom may be divided into Jati-panna and Pavatti-panna. Those who
are born with alobha, adosa and amoha are called Tihetuka puggalas (three rooted
persons). Since their birth they are blessed with three good roots. So their wisdom
starts with their birth. Therefore they learn and understand quickly and are able to
think profoundly even at a young age. Such wisdom is Jiti-panna. Pavatti-panna
means the intelligence and wisdom acquired at a later age through training and
learning. They ask questions, attend lectures and try their best to accumulate
knowledge. This acquired wisdom at a later time is called pavatti-panna. He who
lacks jiti-panna can develop pavati-panna by learning dikigently under a competent
teacher. Those who are endowed with jati-panna at birth and amass pavatti-panna
later will crown their lives with all-round success. Wisdom gained at birth not only
brings worldly success and benefit but also produces good results in meditation or
Dhamma practice. Only persons with jati-panna can win Enlightenment or Magga
and Phala-nana.
These seven kinds of virtue are very important for people. A person real
possess its can call rich man. Generally people who possess treasure are called rice
man over the world.
REFERECNE
1
Miln 33 Dhs.162
2
Vism.A 16 to 34
3
Apa 84
4
Vism 123
5
Vibh.A.395
6
A 1.90
7
Dii 282
8
It.207
SITAGU SELECTION
SECTION B
INVESTIGATION ON BUDDHIST MONK’S INVOLVEMENT IN POLITICS
IN MYANMAR
Ashin Māgavaṃsa
Abstract
The purpose of this paper is to Investigate on Buddhist monks’ involvement in
politics in Myanmar. By writing this paper, hopes that can reduce conflicts and
debates between monks and lay-persons. Moreover, monks involved by politics also
able to notice carefully by their self how should they involve and when should they
involve.
In this paper, I will expressed the items are shown according to the following
program, Monks and their duties, The political issues involved by the Buddha, The
political issues involved by the monks in monarchy age, The monks involving political
issues in the present age, Boycott politic and monks and conclusion.
This paper aims at to know about monks involved by politics. And then,
monks able to notice by themselves how they should involve in politics and in which
situation they should involve in it. Although monks are not suitable to involve in
politics, Lay persons can also understand on monks why monks involve in political
affairs. For further researcher and scholars, I hope that this paper can help something
about monks involved by in politics in Myanmar.
Key words: monk, politic, political affair, political issue.
Nowadays, Myanmar, our country leads to political changing to be a good
democracy country. In the same time, there are many debates about the relationship
between politics and monks or religion. In this situation, some monks in Myanmar
have been involving in politics such as demonstration, boycott, preaching political
doctrine for a party and announcing statements about politics etc. Moreover, if we
Investigation on Buddhist monk’s involvement in politics in Myanmar 79
study the history of Buddhism in Myanmar, Buddhist monks who have played pivotal
roles in establishing Buddhism in our country involved in politics themselves with
kings and governments. Throughout history, monks have become highly influential
persons in their community and in fulfilment of their responsibility to protect the
religion and the community of Buddhist. But on the other hand, lay persons criticize
and decrease to pay respect to the monks because of involvement in it. In the social
media, there also debate conversely among the lay persons and monks about it
whether monks should involve in political affairs or not. It is a very important problem
to solve for our community being between monks and lay persons.
In this paper, Politic means the matters of country. It includes economic,
education, and religion etc. I will present about “Buddhist monks’ involvement in
politics in Myanmar” in detail as much as I can. Under this topic, will express such as
what monks are, what monks’ duties are, how the Buddha involved in politic issues,
in the history of Buddhism monks how they involved in it, how the Buddha laid down
about it for the monks involving in politics etc. By presenting this paper, I aim and
hope to that lay people can reduce conflict and argument about monks who involve
in politics affair and monks also can notice whether it is suitable or not to involve in it
by themselves.
Monks and their duties
Monks were called Bhikkhus in Pāli term. According to the teaching of the
Buddha, Bhikkhu means eradicate the defilements (Kilesā). The ambition of being
monk or Bhikkhu is to be liberated free from Samsāra, circle of birth and death. As
duties of monks, there are many duties for monks to perform, keep and obey. Among
them, as their main duties, monks must maintain three stages of the Buddha’s
teaching called learning the Buddha’s teaching (Pariyatti), practicing the Buddha’s
teaching (patipatti) and realizing the Buddha’s teaching (pativeda). They are main
duties for all of monks. Apart from them, they have other many duties such as to keep
from four kinds of avoidance etc. That is why they need to obey, understand and
practice them accordance with the teaching of the Buddha and they also have to
teach and give instruction to others for understanding the Buddha teaching well.
The political issues involved by the Buddha
There are Nowadays, when lay persons blame on monks because of involving
in politics, most of monks get as a evidence that are two demonstrative political issues
involved by the Buddha in the Buddha’s literature. They are Nātikalahavupasamana
history and Vitatuba history. Of them, in the Nātikalahavupasamana history, Sākiya
citizens and Koliya citizens argued for water of Rohini River. They could not decide
which country should use the water. So they debated almost to be war between the
two countries. At the time, the Buddha came and preached citizens from two
countries the benefit of being united. After the end of the Buddha’s doctrine, they,
two citizens were stream winner (sotāpanna). It is one example of the political issues
involved by the Buddha. But we need to know the aim of the Buddha involving in
this political issue. In this story, The Buddha involved political issue because He does
not want His relatives to die and they will be stream winner (sotāpanna).
Another one is Vitatuba history. In that story, once, when King Vitatuba went
to against Kapilavatthu’s citizens being relatives, the Buddha was sitting cross-legged
under a plum tree, where was the boundary of Kapilavatthu to save His relatives.
When King Vitatuba saw the Buddha, he asked that the purpose of sitting cross-legged
under the plum tree and talk that should sit cross-legged under shady tree like
Nigrodha tree. At the time, the Buddha answered that great King, relatives’ shade can
calm more than other shades. After hearing the Buddha’s speech, King Vitatuba
realized that the Buddha came to save His relatives. That is why he came back his
country without attacking with Kapalavatthu’s citizens being Buddha’s relatives. In this
way, the Buddha saves three times to his relatives. It is also one of the political affairs
involved by the Buddha.
By quoting above two stories, nowadays some monks who involve in political
issues used to talk about that is suitable for them. But they do not seem to notice and
understand exactly the Buddha’s involvement in it. There are very different the
Buddha’s aim and the aim of modern monks’ involvement in political issues. The
Buddha’s aim is not because He does not want to get prestige and authority but
because He wants all beings to get peaceful life and survival. Most monks in modern
age are involving political issues just because of their prestige, authority and fame.
The political issues involved by the monks in monarchy age
There are some political issues involved by monks in monarchy age. In the
Pagan dynasty, there was a famous monk named Shin Disapamauk or U Kyee Pway
involving in political issue. He became a monk when he was over sixty. Although he
was very old, he was not a depressive monk to learn Buddha literatures. So he learnt
step by step to be an educative monk. Finally, he became a very educative monk.
When the China’s army came to Pagan to attack, Shin Disapamauk solved that
problem as an ambassador not to fight between two countries because no one could
solve that problem apart from Shin Disapamauk. This is one of political issues
involved by the monks in monarchy age. In that case, although Shin Disapamauk was
a monk, he involved in political issue because he did not want to be war and he want
to get peace between two countries.
Another one is about Cakyo Thumyat involving political issue. When Mwon
King Rājādhiraj came to Innwa to attack with Pahtama Minkhaung, he sent
compassionate letter for the Mwan King Rājādhiraj. After that, he persuaded so as not
to attack and solved the problem that will be war between two countries. This two
monks in the Pagan monarchy age are also involving monks. But we need to notice
and know exactly the aim of involving in political issue, how and why they involved in
it.
The monks involving political issues in independent age
In the independent age in our country, there were two famous monks
involving in political affairs. They are U Uttama and U Vicāra. Among them, if
someone talks about Myanmar’s politic and monks, he should not left about U
Uttama who guides to get independent for Myanmar country. He is very educative
monk because he goes round many countries and learns in foreign countries such as
India, China, Japan, France. He can speak many languages as English, France, Japan,
Hindi, and Pali. He stayed in India for eight years. When he came back in Myanmar,
he started to involve politic affairs. He joined Y.M.B.A organization and preached
about political doctrine such as not to pay the taxation of human and farm. He was
arrested first time in March, 1921, because of his preaching of doctrine. He was
arrested again as a second time in October 7, 1924, because he preached not to pay
tax in Yangon. Moreover, he was arrest again as a third time in 1928 because he
preached nationalist doctrines.
Another monk is U Vicāra. He is also very famous a monk involving in political
issue in Myanmar. He started and interested in to involve politics when he heard
about U Uttama arrested by British government. That is why he participant as a
member of Samghasamagghi organization. And then, he also preached about political
doctrines, nationalist doctrines and not to pay the tax for government. Therefore, as a
first time, he was arrested by the government for six months. After being
emancipation from his guiltiness, he went from Pakhokeku to Yangon to involve
political affairs emphatically. When he arrived in Yangon, he taught student monks
Buddha’s literatures. On the other hand, he served the duties of Samghasamagghi
organization.
In his life, he was arrested again and again because he involved in politic such
as preaching of political doctrines and nationalist doctrines. When he stayed in
prison, he insist on permission to do Uposatha (monks get together in an ordination
place (Sima) twice a month, i.e., on every full-moon and new-moon day, and remind
formally each other not to forget the rules of discipline (Vinaya) and to follow them.)
But he did not get permission from jail officers. Moreover, he kept on direct action
such as without eating anything. Finally, in September 10, 1929, he died when he
was forty one years old. Apart from, there are many monks such as tharyarwati U
Neya involving in political issues in independent age in Myanmar. They are about
some monks involving political issues in independent age.( monk and politic. Ekarit
Lamin.98.99.100) In that age, when monks involved in politics, all of people accept
to involve in it for monk because it is needful for country.
The monks involving political issues in the present age
In the present age, Saffron Revolution or Shwewaryang Revolution is very
popular for monks involving political issue in the present age in Myanmar. It
happened because of decision of the national military government to remove
subsidies on the sales prices of fuel. The national government is the only supplier of
fuels and the removal of the price subsidy immediately caused diesel and petrol
prices to increase by 66%--100% and the price of compressed natural gas for buses to
increase 500% in less than a week.
The various protests were led by students, political activists, including woman
and Buddhist monks and took the form of a campaign of nonviolent resistance. In
response to the protests dozens of protesters were arrested or detained. Starting in
September 2007 the protests were led by thousands of Buddhist monks, and those
protests were allowed to proceed until a renewed government crackdown in late
September 2007. Some news reports refereed to the protests as the Saffron
Revolution or Shwewaryang Revolution.
In this riot or Shwewaryang Revolution, the monks in the whole country
participate in demonstration. They did not violent and did not carry any tools made
others to be harmful. They recite Matta Sutta. But, military government was violent to
solve the riots or problems. The members of government organizations attacked to
the monks and monasteries as a terrorist. This is also one of happens in political issues
involved by monks in the present age.
Boycott politic and monks

A few months ago, in Mandalay and Yangon, some monks boycotted the
government by announcing statements about politics as they want to get. Monks need
to know exactly why monks should boycott to the government and others, and what
qualities need to complete to boycott. According to the teaching of the Buddha,
There are eight qualities of a lay-follower who deserves boycott by the monks. They
are as follow …
1. Preventing monks from acquiring gains,
2. Bringing harm to monks,
3. Preventing monks from residing place,
4. Insulting and reviling monks,
5. Dividing monks from each other,
6. Speaking dispraise of the Buddha,
7. Speaking dispraise of the dhamma, Buddha’s teaching
8. Speaking dispraise of the samghā, community of monks. If
lay-followers complete the eight qualities above, monks can boycott them.
If they do not complete, monks should not. But in the present age, monks
involved by politics use the boycott as arms for the government and lay
persons.
On the other hand, there are ten contemplations a monk is instructed by the
Buddha to consider thoughtfully every day in Anguttara, Pabbajita abhinha Sutta. The
first one is “I am now come to state of being an outcaste (vevanniya). “The third
contemplation is “I must now behave differently from a lay person.” So a monk
should remind himself that he has gone out from society to live a completely different
lifestyle from a lay person. To remind his monastic disciples of their low-calling the
Buddha purposely called his monks ‘bikkhu’ literally ‘beggar’ (Bikkakoti bikkhu). It is
only because of his renunciation of worldly possessions and affairs that a monk
receives veneration and homage from the laity. If he behaves like a lay person what
can he expect other than to be treated like a lay person?

Now I have presented about politics involved by monks from Buddha age to
present age. And then, I also have presented some doctrines uttered by the Buddha
about monks and politics. By studying above, monks involved by politics need to
know how they should involve in politics and no matter when they should involve in
politics.
Nowadays, monks involved by politics were excoriated by lay persons. They
give some reasons that monks should not concern with politics and monks have to
behave as a real monk. On the other hand, monks involved by political affairs,
respond that they involved politics because they need to involve in it and it is
nationalist so on and on forth. Actually, it is not conclusive reasons. As the real monks,
they should not forget their main duties. Their main duties are three stages of the
Buddha’s teaching called learning the Buddha’s teaching (Pariyatti), practicing the
Buddha’s teaching (patipatti) and realizing the Buddha’s teaching (pativeda).
According to the Pabbajita abhinha Sutta, in Anguttara the third contemplation,
monks must now behave differently from a lay person.” So a monk should remind
himself that he has gone out from society to live a completely different lifestyle from a
lay person.
Worldly point of view, monks involved by politics may be right, suitable and
acceptable, if we see accordance with Buddha’s teaching, it is not suitable and
acceptable. Moreover, if the lay persons did not accept involving in politics for monk,
monks would not involve in it because monk’s livelihood dependent on lays persons.
Monks need to be careful lay persons’ point of views.
Conclusion
In conclusion, I have presented about “Investigation on Buddhist monks’
involvement in politics in Myanmar”. In this paper, I presented what monks are, what
monks’ duties are, how the Buddha involved in politic issues, in the history of
Buddhism monks how they involved in it, how the Buddha laid down about it for the
monks involving in politics etc. By presenting this paper, I aim and hope to that lay
people can reduce conflict and argument about monks who involve in politics affair
and monks also can notice whether it is suitable or not to involve in it by themselves.
It does not mean completely about Buddhist monks’ involvement in politics in
Myanmar because I have to write in short time. But I hope that this paper can help
further researcher until a measurement about it.
References
1. Dhammapada athakathā du
2. Dhammapada athakathā pa
3. Wikipedia
4. Culavā Pali
5. Annguttaranikāya
6. OD;b&if \ q&mawmfOD;Owår
7. pmqdak wmfrsm;tw¬KyÜwåd
8. {u&mZfvrif; \ &[ef;ESiEfh idk fiHa&;

THE ORIGIN OF STUPA AND ITS RELIGIOUS AND
ARCHITECTURAL IMPORTANCE
Ashin Nandāsīri
Abstract
The stupa is the oldest Buddhist religious monument. In prehistoric times,
stupas were simply mounds of earth and stones (tumuli) – places to bury important
kings away from the village. Twenty-five-hundred years ago, at the time of
Shakyamuni Buddha’s death, a change came about in the way stupas were regarded.
The Buddha requested that his relics be placed in a familiar stupa, but with a
shift in emphasis. Instead of being just a place of honor where the bones or relics of a
cremated king were placed, the stupa was to be located at four corners (i.e., a
crossroads), to remind people of the awakened state of mind. So, the stupa evolved
from a mound of dirt (stupa, Skt., “to heap up, pile, raise aloft, elevate”), to a king’s
burial tomb, to a religious monument.
After the Buddha’s death, stupas evolved from being used as shrines to the
dead and into places to honor the living. They were erected to remind people far into
the future that they, while living, had the seed of enlightenment.
A stupa is intended to stop you in your tracks. It is an architectural
representation of the entire Buddhist path. The body, speech and mind of an
enlightened teacher is contained therein – a reminder of a timeless quality which one
senses in old monuments. The Tibetan word for “stupa” is choten, meaning a
receptacle for offerings and implying support for lay people to express devotion and
connection to the Buddha mind.
Introduction
Stupa seems to be first appeared in Buddhism; however there are some clues
for the development of stupa in Buddhist culture. They are the Vedic thoughts, and
indigenous practice that come down in the Buddhist stupa; though it had modified
into Buddhist elements with the present interpretation. Stupa and Chaitya have linked
with the funeral pyre of great personality in the ancient practice throughout the
world. In fact, there is also evident in the Buddhist literature, where the Buddhist
taught who are worthy of making stupa and a worthy of veneration for the welfare of
all.
The origin of Stupa
The word 'Stupa' is said to have been derived from the Sanskrit root 'Stu'
meaning 'to worship' or 'to praise'. The Stupa developed as the nucleus of Buddhist
faith and worship, but its origin cannot be regarded as Buddhist for evidence of its
roots date back to c. 2000 B.C. Burial mounds containing relics were raised from
earth and rock according to an age old custom that had survived from as early as
Neolithic times. These burial mounds were also common during the lifetime of the
Buddha and he instructed his disciples to erect them at cross-roads to commemorate
great kings, sages and heroes. Naturally, after the death of the Buddha, a Stupa was to
be raised in his honor, and eight of the mightiest princes fought for his ashes and
bones. These relics were thus distributed to eight different kingdoms and Stupas were
erected over them. During Ashoka's reign (. 273-232 B.C.), they were redistributed
and a portion is said to have been enshrined in the Great Stupa at Sanchi.
It is perhaps only in Buddhism that a particular structure has been
recommended by its founder for worship and salvation, for the Stupa enables the
worshiper to not only think of the Buddha as an imminent reality (by regarding the
Stupa as a visual manifestation of the Buddha), but also epitomizes his enlightenment
and nirvana. In this way the Buddhist Stupa transcends its predecessor, the burial
mound or tumulus, by shifting the emphasis from a particular relic to a higher
transcendental actuality as realized by the Buddha, i.e. the Buddha's attainment and
the worshiper's goal.

The origin of Stupa and its religious and architectural importance 89
"Stupa is a Sanskrit word and it is translated as "a knot or tuft of hair, the
upper part of the head, crest, top, Summit". In Rigveda texts stupa means "tree's stem".
The root "stupa" and the noun "stupa" was a living lexeme as evidenced by its
derivatives in several languages distributed over vast areas from Afghanistan to Lahndi
in the eastermost region of India. Stupa is also a "pile-up of clay", meaning supported
by its hindi derivatives. This is confirmed by the Chinese traveller I-Tsing who visited
India in the seventh century A.D. The word "stupa" can also be derived from "stupa"
which means "to raise well up, raise aloft, elevate".
The word is also attested in Greek stupas "stem, stump, block. Compare the
cognates in Latin stipes, stipa, stupeo, and in Lithuanian stups, stupe, stupa. In
Icelandic stupa is "tower". We can catch glimpses of the very beginning of the stupa as
an element of the agricultural economy of early man. In its earliest stages it was a
"tethering post" for an animal made out of a wooden stump to keep the animal in
place. The animal was the symbol of wealth, Latin pecunia "money", originally
property in cattle, from pecus "cattle". In its earliest form and function, the stupa
represented a stabilization of the socio-economic life of the community. The word
tope for stupa was first introduced into English in 1839. It has three quite distinct
origin. In the meaning of a Buddhist monument: the word tope is in local use in the
North-West Punjab, where ancient monuments of this kind occur, and appears to
come from Sanskrit stupa, through the Pali or Prakrit thupo...The word was first
introduced to European knowledge by Stewart Elphinstone in his account of the tope
in Rawulpindi district, in the year 1839.
The stupa is very important in Buddhism. Stupa, the relics of the Buddha were
not merely considered a commemorative symbol by the Buddhist community. They
were believed to be the living presence of the Buddha, a depository of his protective
powers and living energy. Early in the Buddhist tradition, clergy and laity alike
practiced the veneration of Stupas and relics in them in order to gain spiritual merit.
The importance of the Stupas gradually increased as a result of both the emphasis of
the Buddhist relic-cult and their multiplication during the time of Asoka Stupas
became a symbol not only of Buddhism itself but also an architectural testimony to its
expansion and strength.
Evidence of Stupa in Pali Cannon
In connection with the origin of the Stupa, there are various views. In
Mahaparinibbana Sutta while the Buddha was giving hint to venerable Ananda that if
Tathagata wants to extend up to aeon Tathagata can live, Ananda it is pleasant at
Vesali, it is pleasant at Udena cetiya, Gotamka cetiya, Sattamba cetiya, Bahuputta
cetiya , Sarandada cetiya and Capala cetiya. According to its commentary, the Udena
Cetiya name coined due to building monastery for the Buddha at the place of
Udenayakkha Cetiya. Similarly, the rests Cetiyas also should be understood as above.
In fact, those Cetiya were enshrined originally dedicated to various yakas after whose
names Cetiya wrer called.
In the ancient time, the stupa or mound was crude from. But later it is
developed from the simple structure of mound to highly sophisticated for particularly,
we can find in the Buddhist tradition. During the lifetime of the Buddha, he directed
his followers to place his cremated remains into funeral mounds (or stupas), which
would serve as memorials of his life and teaching and provide focal sites for
meditation and pilgrimage. Moreover, the practice, characteristic of early Buddhism
of enclosing a stupa in a worship or assembly (chaitya) hall in a monastery eventually
burgeoned into the creation of very elaborate temples filled with numerous Buddha
images.
According to Mahavagga the third book of Vinaya Text Tapussa and Bhalika
who accepted the haers relies from the Buddha enshrined in the golden Pagoda
called Shwedagon Pagoda at Yangon in Myanmar. When two mrechants met the
Buddha after the attainment of enlightenment, the Buddha offered them the eight
strands of hairs. While they returned to Okkalapa region (present Yangon) being the
native of Ramannadesa (Thaton), they enshrined the hair relics at Gokden Shwedagon
Pagoda. The til-now-existing ancient 3rd cenrury B.C of Mauryan art of Sanchi Stupa
archeologically is the oldest stupa in the Buddhist history Contemporary this stupa,
the Thuparama at the ancient city of Aanuraddhapura built by king Devanam
Piyatissa at 3rd century B.C. by the order of Arahant Mainda Mahathera.
During the life time of the Buddha, the ashes were placed inside the stupa,
belonging to Sariputta and Moggalana. Ananda Thera questioned to the Buddha
“what should we do” when the Buddha was passed away. The Buddha said cremate
my body and take relics and make a stupa in the middle of four cross road, you can
go around the stupa and make offering.
The stupa is an important form of Buddhist architecture, though it predates
Buddhism and it is the oldest Buddhist memorials. During the Buddha’s lifetime, His
great two disciples passed away. The Buddha advised to Ananda Thera to build
stupas. Then, the monks cremated the bodies and built stupas enshrining remained
relics of tow monks.The Buddhism believes that paying respect and donating the
stupa will get good effects. So after they had enshrined the Buddha’s relics into the
stupa, the pay respect and donate.
Stupa and the most accepted views
In the concept of the origin of the Stupa, according to scholars this kind of
mound is not uncommon since prehistory period, this idea develop bass on won faith
and culture as in the case of Buddhist stupa. The most accepted view is that the stupa
originated comes from funeral mound. It is supposed to be an architecture divided
within a triangle. This is the primary source of the stupa in Egypt. There were
Pyramids, inside the pyramids they kept death body. In this manner, the origin of the
stupa was arisen mass of soil.
In India, there is a certain pole called Yupa which is the place where Hindu
people used to make rituals. It is considered as a sacred symbol of the Hindu. This
Yupa pole is also thought as the stupa of the stupa because there is p pole in the
middle of all stupas.There is also concept of a celestial tree which is supposed to be a
tree and located in the center of the world. This tree is important of all the religious.
Buddhist people believe that the Buddha can be enlightenment under this tree. The
Christian people also consider it as the holy sign.
Different types of Buddhist stupa
Stupa is built for paying due respect in Buddhism. Thought the stupa is built
for same purpose of paying respect in Buddhism, it is classified into threefold of stupa
based on enshrined material. Only in the conception is different despite of similar
structure of stupa. They,
(1) Udissa Cetiya: this kind of stupa is enshrined without relic with the sole indication
of veneration for the Buddhist.
(2) Dhatu Cetiya: this stupa is enshrined the relics. But it may vary based on
acceptance of Buddhist whether it is only Buddha’s relics is regarded as relics or even
Arahant and other worthy personalities in Buddhism.
(3) Pribhoga Cetiya: it is stupa where it enshrines the useable things of the Buddha
such as alms-bowl, stick etc.
Besides this threefold of stupa, an additional type also claimed by the Buddha
i.e. Dhamma Cetiya. In Buddhism, the Buddhist considered the stupas as a
monument of the Buddha to pay respect. In Mahaparinibbana Sutta, it also said that
there are four kinds of Mahapurisa who are worthy to pay respect. They are
Sammasambuddha, Paccekabuddha. Arahant and Cakkavatti.
Stupa it’s religious and architectural important
The stupa represents Buddha’s holy mind, Dhammakaya, and each part of the
stupa shows the path to Enlightenment. Building a stupa is a very powerful way to
purity negative kama and obscurations, and to accumulate extensive merit. In this
way the Buddhist can have realizations of the path to Enlightenment and be able to
perfect work to liberate suffering beings, who equal the sky, leading to the peerless
happiness of Enlightenment, which is the ultimate goal of their life.

During early Buddhist times, stupas were composed of a semi-spherical dome
with a parasol placed on top. The dome covered a square base with a small
receptacle in the centre containing relics, while a space for circumambulation was
defined around the dome. This basic format underwent changes as stupas were
introduced in other cultures.In Sri Lanka, the stupa is known as dagoba. Different
shapes of domes developed in Sri Lanka and a very unique architecture expression
also developed, in which the dagoba itself was enclose by a large dome known as
vatadagas, supported by columns located around the dagoba. Among the many
vatadagas built in Sri Lanka, there is one of particular importance named Thuparama,
which supposedly houses the collarbone relic of the Buddha.A tupa is a very famous
architecture in Sri Lanka. The architectural important of stupa is as follows:
Stone terrace: this indicates the various types of Puthujjana (ordinary people)
and also indicates 84000 sections of Dhamma.Three terraces: Some scholar thought
that these are Sila, Samadhi and Panna.Dome: This indicates thirty seven factors of
enlightenment.Square enclosure: Archaeology said that this indicates the four noble
truths and some scholar thought that this indicates the four groups.Bhikkhu,
Bhikkhuni, Upasaka and Upasika.Section of Deities: This indicates Deva world such
as Catumaharafika, Tavatinsa etc.Spire: This indicates eitht Ariya.Crest jewel: This
indicates deliverance from the whole life (Samsara Vatta dukkha) and is called
Nibbana.
Ancient Chinese architecture boasts a rich variety of styles and high levels of
construction. There were residences, official buildings, palaces, temples, altars,
gardens, bridges, city walls and so on. Construction took the form of lou (multistoryed
buildings), tai (terraces), ting (pavilions), ge (two-store pavilions), xuan (verandas with
windows), xie (pavilions or houses on terraces), wu (rooms along roofed corridors),
etc. All these architectural forms were recorded in early documents of Chinese
history. Pagodas, however, appeared relatively late in China. A Chinese term for
pagoda did not exist until the first century. The reason is that this new form of
architecture was introduced to China only when Buddhism spread to the country.
Conclusion
Stupa is built for paying respect in Buddhist communities. The practice of
building stupas spread with Buddhist doctrine to Nepal and Tibet, Bhutan, Thailand,
China and even the United States where Buddhist communities are centered. While
stupas have changed in form over the years, their function remains essentially
unchanged. Stupas remind the Buddhist practitioner of the Buddha and his teachings
almost 2,561 years after his death.
References-
Digha Nikaya.1.86
Digha Nikaya Atthakatha.1. 144
Walpola Rahula, History of Buddhism in Sri Lanka
Leslie, Art and Architecture of the world’s Religious, (Oxford: ABC CLIO, 2009), 305.
Mahavagga.3.in Vinaya Text

STUDY OF SOLUTION TO CONFLICT FOR PEACE AND HARMONY
ALL OVER THE WORLD: BUDDHIST PERCEPTIVE
Ashin Kesara
Abstract
This topic intent to for peace and harmony all over the world. Because
nowadays occur conflict worldwide. Some people need for development country.
Some people want to be environment country, so they become conflict between
them for example in the world take place many kinds of conflict. They are religious
conflict, nationalist conflict poverty conflict and wars and conflict. So we must to
solution of conflict for peace and common all and human society. The Buddha
preached many kinds of peace Dhamma I present five kinds of matter are four kinds
of Brahamavihāra and Khantī words of the Buddha and four kinds of Agati. They are
metta-loving-kindness, karana -compassion, mudita- sympathetic-joy, upekkha-
equanimity and kanti-forbearance and Agati occur wrong paths are candāgati-going
wrong through desire, attachment, greed and lust, dosāgati-through hatred, ill-will
and anger bayāgati-through fear and Mohāgati-through folly, ignorance, delusion and
stupidly. In the world almost disappear the Brahmavihara and khanti and appear four
kinds of Agati agate one by one and one country and one country each other fighting
now.
Keyword: conflict, peace and harmony, Brahmavihāra, (Appamannā) and khanti and
agati
Introduction
Now a day many kinds of conflict appear everywhere all over the world.
Because many people need everything they want to control their power, fame,
money, value and need. But they get conflict How to solution it? this is emergency
conflict we must to resolve it at once. This conflict is longtime we should advice and
listen this country or other place.
I well present this topic Buddhist perceptive and other point of view. How do
we approach this conflict? Now everyone escape from conflict but the beings have in
the world the conflict has in the world because some people like this and some
people like that. So we must to solution to conflict for peace and harmony and rule of
justice.
I am Buddhist monk so I shall explain the teaching of the Dhamma. Some
people hold narrow minded rule they don’t have far-sight and they hold wrong doing
and blind-faith up on their believe that. They practice the wrong way become
everywhere to be conflict.
Brahmavihāra
Conflict and loving-kindness (mettā) and tolerance (khanti)
We live in the world the loving-kindness almost losing each other. The gentle
men and women and full of power country they say big word "human right" I think
they give pressure power less country so they have not loving-kindness if they have
need, they construct to conflict everywhere and the course of greed and hatred will
be conflict they can't live loving-kindness (mettā) . Mettā means three kinds of loving-
kindness.
Bodily loving-kindness (kāyakaṃmettā) solve for solution to bodily conflict.
Verbal loving-kindness (vacīkaṃmetta) resolves for resolution to vocal conflict. Mental
loving-kindness (manokaṃmetta) escapes to free from conflict all over the world with
mental loving-kindness. If we live according to loving-kindness, we free from lead to
hatred of conflict, danger of conflict, difficult of conflict in worldwide. We need the
loving-kindness every Conner for peace and harmony. So, every people live (mettā)
loving-kindness as the Buddha's teaching method for peaceful life. If we have mettā –
loving-kindness in our mind appear tolerance or patience between human beings.

Study of solution to conflict for peace and harmony all over the world 97
We should clear very important the source of problem form confuse mind
transformation to conflict.1
Conflict and compassion (karuṇā)
Compassion is also for practice free from conflict and reduces to one way. So,
we cooperate bodily and mentally action all being be free from suffering. We support
to all beings with meditation. We protect to case of the conflict with the teaching of
the Dhamma. If we have it we explain opening discuses or meeting interfaces all
nations and all conflict.
On the world many people arises greed, hatred and delusion these cover them
mind to force conflict. It is wrong doing for human socity. They want to need
economically system to develop their country their greed and their satisfied.
Conflict and sympathetic-joy (muditā)
The sympathetic-joy solution to conflict because some people success balance
them they arrogate every one other. They do not glad each other. They compare
education, economic, social, etc. If we have sympathetic-joy we can resolve this
conflict we should common ground and common platform for harmony or co
existents.
Conflict and equanimity (upekkhā)
Equanimity (upekkhā) solving here the wrong –information this news important
to resolving or not it. Some conflict immediately to solve but on the other hand other
conflicts solve slowly controversy according to equanimity control the purpose of
unshakeable one self. The modern age the social media create easily the conflict
wrong information to be divisiveness nationality, monk, and party, religion ect. So,
some matter does not believe but we live equanimity. 2
Conflict- Candāgati- going wrong through desire

In the world many people attach with lust wrong through for example this
person I know and friendly we should give change it is going wrong through desire.
Some people give money the justice they free from offence of them. The Buddha lay
down rule of Vinaya for monks. If they justice the Vinaya policy. But it is the Dhamma
group we should follow them even the Dhamma group little because to the propagate
Dhammavādā. Our Sāsanā also peace and harmony will be today.
Conflict – Dosāgati - through hatred
Through hatred (dosāgati) arise forces together living into the world. You are
not same me so you are enemy. A person abuse or afflict mutual conflict. Although
the conflict occur worldwide the foundation of through hatred ( Dosāgati) .Some
people their partner give good change but they perform to difficult and suffering with
their ill-will. If they change anger from to lovingness they will be peaceful and
harmoniously in their life.
Conflict – Bhayāgati- through fear
Some organize born of fear they do not think it is right or wrong they fear
(bhayāgati) the near knife so they make directly the chief of wrong leader. If they
don't act directly they will be forgive their own business, wife and children, life ect.
Powers less country have to fear power full of country. If we change free from fear
whose and then we live Brahmavihāra lead to peace and harmony all over the world.
Conflict –Mohāgati- through folly
The through folly arise untruly the case of conflict he can't stand by the root of
conflict some political person indefinitely argument case he does not say this matter
totally and then he does not know this case we can practice the lack of delusion
peace and harmony one by one and one country and one are not fighting and
violence and conflict the globalization clam and peace and harmony everywhere and
every place. 3
War and Peace
Enmities never cease by enmity in this world; only by non-enmity do they
cease. This is an ancient law.
Buddhism is generally seen as associated with non-violence and peace. These
are certainly both strongly represented in its value system. This does not mean,
though, that Buddhists have always been peaceful: Buddhist countries have had their
fair share of war and conflict, for most of the reasons that wars have occurred
elsewhere. Yet it is difficult to find any plausible 'Buddhist' rationales for violence, and
Buddhism has some particularly rich resources for use on dissolving conflict. Overall it
can be observed that Buddhism has had a general humanizing effect throughout
much of Asia. It has tempered the excesses of rulers and martial people, helped large
empires (for example China) to exist without much internal conflict, and rarely, if at
all, incited wars against non-Buddhists. Moreover, in the midst of wars, Buddhist
monasteries have often been havens of peace. 4
Buddhist analyses of the causes of conflict
For Buddhism, the roots of all unwholesome actions-greed, hatred and
delusion – are seen as at the root of human conflicts (Nyanaponika, 1978:50) .When
gripped by any of them, a person may think "I have power and I want power" so as to
persecute others .Conflict often arises from attachment to material things: pleasures,
property, territory, wealth, economic dominance, or political superiority . At the
Buddha says that sense-pleasures lead on to desire for more sense-pleasures, which
lads on to conflict between all kinds of people, including rulers, and thus quarrelling
and war. As the Mahayana poet Santideva Put it in his Siksa-samuccaya, citing the
Anantamukha- nithara-dharanin,' Wherever conflict arises among living creatures the
sense of possession is the cause (Ss.20).Apart from actual greed, material deprivation
is seen as a key source of conflict as seen in the last chapter 5.

The Buddha also often referred to the negative effect of attachment. To
speculative or fixed views, dogmatic opinions, views if not personally known to be
true -Surveying the intellectual scene of his day, he referred to ' the wrangling of
views, the jungle of views'. Grasping at views can be seen to have led to religious and
ideological wars (offensive of defensive), crusades, bloody revolution and gas
chambers. Indeed, millions of deaths were caused, in the twentieth century, by those
attached to particular ideologies which 'justified' their actions: Hitler, Stalin, the
Khmer Rouge, and terrorists of various kinds.
Hatred, perhaps fuelled by propaganda at times of conflict, may spring fron
attachment to certain goods or issues. Though people want to live in peace, they fail
to do so: they think increasingly round and round an issue until thought focuses on a
particular matter, leading on to desire, and thus to dividing people into 'liked 'and
'disliked ' and n to greed, avarice, and thus hatred (D.II.276-7).Fear, close to hatred,
may also motivate evil actions, whether or not it is justified (D. iii.182) 6.
Hatred, perhaps fuelled by propaganda at times of conflict may spring from
attachment to certain goods or issues. Though people want to live in peace, they fail
to do so: they think increasingly round and round an issue until thought focuses on a
particular matter, leading on to desire, and thus to dividing.
Distorted perceptions which fuel conflict are clear forms of delusion .The
deepest delusion, according to Buddhism, is the ' I am ' conceit: the feeling/ attitude/
gut-reaction that one has a permanent, substantial Self or 'I' that must be protected at
all costs. As part of the process of building up their self-image, people invest much of
their identity in ' my country' my community', 'my religion ', or even 'my gender'.
When this 'entity' is seen as being threatened or offended, people then feel that they
themselves are threatened or have been offended. So relationship with a group,
which in one sense helps take a person out of ego-centric preoccupation, then
becomes the basic for a group-wide 'ego' that can itself be 'offended' .Yet just as a
person contains no fixed essence as 'self' surely such conventional groupings as 'a
country' or ' a community' lack any permanent essence which needs defending at all
costs: how political maps of the world change over time as boundaries move and
political entities arise and fall. As regards the Buddhist community, did not encourage
his follower to feel anger at insults to it. If anyone disparaged the Buddha, the
Dhamma or Sangha, disciples should not be elated. In either case, this would be a
hindrance to clarity of mind. Rather, they should calmly assess and acknowledge the
degree of truth, if any, in what was said. The bad influence of other members of one's
community – whether of rulers or friends-is seen as another factor which may lead to
conflict. Thus at it is said that when a king acts in an unvirtuous (adham- mika) way,
his influences his ministers to do likewise, and this influences then spreads to
brahmins and householders, and on to townsfolk and villagers. That is, rot at the top
can easily spread downwards through the confirm one in, bad actins. 7
Solution to conflict
Economic means
The notion that poverty is a root-cause of crime and moral decline,
economic ethics covers a wide range of issue: types of work of business practices, the
approach to work in general and entrepreneurship in particular, the use to which
income in put, attitudes to wealth, the distribution of wealth, critiques of politico-
economic system such as capitalism and Communism, and the offering of alternatives
to these in both theory and practice. In Buddhist context, it also entails a
consideration of such issues in relation to lay citizens, governments, and sangha
correlates with the idea that economic measures to avoid poverty can help to prevent
crime, as described in the Kutadanta Sutta To the extent that economic grievances are
factors in a conflict, then, this implies that addressing them can help resolve it. 8
Negotiation and emphasizing the mutual harm of war
The Buddha is; one said to have prevented a war between the Sakiyas- members of
republic from which he himself came- and the koliyas. Both used the waters of a
dammed rive that ran between their territories, and when the water-level fell, the
laborers of both peoples wanted the water for their own crops. They thus fell to
quarrelling and insulting each other, and when those in power heard of these insults,
they prepared for war. By his meditative powers, the Buddha is said to have
perceived this, then flown to the area to hover above the river. Seeing him, his
kinsmen threw down their arms and bowed to him, but when people were asked
what the conflict was about, at first no-one knew, until at last the labourers said that it
was over water. The Buddha then got the warrior-nobles to see that they were about
to sacrifice some-thing of great value-the lives of warrior-nobles-for something of very
little value-water. They therefore desisted.
Over the centuries, Buddhist monks have often been used by kings to help
negotiate an end to a war. Mahayana texts explicitly suggest that Buddhists should
also try to see to it that warring parties are more ready to settle their differences. Thus
the Vimalakirti Nirdesa sutra says, on the Bodhisattua.
An introduction to Buddhist ethics
In times of war he teaches
Kindliness and pity
To convert living beings
So that they can live in peace.
When enemies line up for battle
He gives equal strength to both.
With his authority and power, he forces
Them to be reconciled and live in harmony.
A non-violent moral stance
In a Jātaka story of the Bodhisattha is said to have been a king told of the
approach of an invading army. In response, he says 'I want no kingdom that must be
kept by doing harm', that is , by having soldiers defend his kingdom. His wishes are
followed, and when the capital is surrounded by the invaders, he orders the city's
gates to be opened. The invaders enter, and the king is deposed and imprisoned. In
his cell, he develops great compassion for the invading king (who will karmically suffer
for is unjust acion), which leads o this king experiencing a burning sensation in his
body. This then prompts him to come o see that he had done wrong by imprisoning a
virtuous king. Consequently, he releases him and leaves the kingdom in peace. Here
the message is that the king's non-violent stance managed to save the lives of many
people- on both sides. In line with this approach are such verses as:
Conquer anger by love, conquer evil by good conquer the stingy by giving, conquer
the liar by truth.
Through he should conquer a thousand thousand men in the battlefield, yet
he indeed, is the nobler victor who should conquer himself.
At the content of the first of these is said to have been the policy of the
Buddha in a previous life as a King Brahmadatta of of Benares, in contrast to a king
who only repaid good with goodand evil with evil.
Of course, such an approach does not always save lives, and indeed it is said
that the Sakiya people (see above) came to be annihilated when they did not defend
themselves against aggressors. Again, in the eleventh century, when invading Muslim
Turks smashed Buddhist monasteries and universities, it appears that the monks
offered on resistance. Yet the non-violent response can save. A few years ago, an
English Buddhist monk and his lay companion were attacked by brigands in Ind 9ia.
The lay companion fought back and got beaten up. The monk prepared for death, by
chanting and was left alone …At M.iii .268-9 the account is given of the fearless
monk Punnna, who told the Buddha that he was going to live and teach among the
people of Sunaparanta. When the Buddha pointed out that they were fierce people
who would revile him he simply said that he would then look at them as good if they
did not actually strike him with their hands.
Conclusion
Most people how study to solution the conflict between human society and all
over the world. I believe that my topic really clam the conflict for peace and harmony
and common ground and common platform the point of view in Buddhist perceptive
. The Buddha's teaching intend to internal-peace and external-peace also harmony
internal and external.
This topic pointed out views greed, hatred, and delusion free from human
beings of life. I hear foreign-country developed now but they want to need if we have
need, they will be conflict. We can study about the conflict step by step lead to peace
and harmony every people decide do not arrive wrong way.
In addition the thesis explained to analytically about solution to conflict well
known. Many want to go the goal of peace and harmony. So we should not confuse
because we are human beings. But human beings and human beings do not believe
themselves. Now day become science age so the scholars research the conflict but
they cannot research amply solution to conflict. We can approach the teaching of
Buddhist perceptive.
Reference
Pājikanḍhapaḷi
Uparipaṇṇasapāḷi
Pāthikavaggapāḷi
Myanmar- English Encyclopedic Dictionary of Buddhist Terms - naaṇavara Dr.
An introduction to Buddhist ethics --Peter Harvey
Anguttaranikāya
Jātakapāli
Dhammapadapāli
Silakkhandhavaggapāḷi
1
M-iii- pag-194
2
D-iii-pag-187
3
Vi-i-pag348
4
Buddhist ethics- pag-239
55
A-i-201-2 /m-i-86-7/ss-20/pp-197-8/ss20-/s-ii -776-975
6
d-ii-.276-7/D. iii.182
7
D.I.3 / A II-74/. D. III.I85-6
8
D-i-pag127
9
J.ii.400_3; cf. J.i. 261_8/Dhp.223/Dhp.103
OBSERVATION OF ENVY AND AVARICE
THROUGH ABHIDHAMMATTHASAṄGAHA
Ashin Indavaṃsa
Abstract
In this paper, I divide three categories. They are introduction, body and
conclusion. I present relationship of the modern people and envy (Issā), stinginess
(Macchariya) and a little biography of Thera Anuruddhā who wrote the
Abhidhammatthasangaha in the introduction. And then, I tell where the Issā and
Macchariya contain in the Abhidhammatthasangaha. In the body pages I make two
chapters. In chapter 1, I say about the fifty two mental factors briefly and explanations
of Issā in detail. In chapter 2, the characteristics of Macchariya, five kinds of
Macchariya and dissimilarities of Issā and Macchariya are expressed. In conclusion, I
write the results of Issā and Macchariya.
Key words: Envy, Avarice, Jealousy, unwholesome, mental factors,
Introduction
In the modern days, most of the people are jealous and worry about getting
and feeling the others‖ wealth, happiness, and welfare without receiving any benefits
and some people are very stingy and greedy that they do not want to donate and give
their properties even though they are millionaires. Why the people behave like
above? Why do they put in their mind likewise? We should try to understand the
reasons and the results of malevolence and selfish or stinginess. That is why. Now, I
am going to present analysis of Envy (issā) and avarice (Macchariya) according to the
Abhidhammatthasangaha written by Thera Anuruddhā, a Buddhist savant about
whom so little is known that even his country of origin and the exact century in which
Observation of envy and avarice through Abhidhammatthasaṅgaha 107
he lived remain in question. Nevertheless, despite the personal obscurity that
surrounds the author, his little manual has become one of the most important and
influential textbooks of Theravāda Buddhism. In this book, Abhidhammatthasangaha,
He provided nine chapters and a masterly summary of that abstruse body of Buddhist
doctrine called the Abhidhamma Pitaka. Envy and avarice are analyzed in the chapter
two, the Compendium of mental factors (Cetasikasangaha) in briefly. There are so
many teachers who expand it to realize and understand easily for learners. So that I
will express about the Envy and Avarice as much as I can mark and search. I intend
for ones who want to study and interest.
There are fifty two mental factors in the compendium of mental factors. They
are classified into four broad categories as followed.
1. Seven universals, (Sabbacittasādhāraṇacetasikas 7)
2. Six occasional, (pakiṇṇakacetsikas 6)
3. Fourteen unwholesome factors and (Akusalacetasikas 14)
4. Twenty-five beautiful factors (Sobanacetasikas 25)
These fifty-two factors arise and cease together with the consciousness (Citta).
Ekuppāda nirodhā ca Ekālambaṇ vatthukā, Cetoyuttādvipannāsa Dhammā
cetasikā matā.1
This verse defines the mental factors by way of four characteristics that are
common to them all:
1. Arising together with consciousness (Ekuppāda)
2. Ceasing together with consciousness (Ekanirodha)
3. Having the same object as consciousness (Ekālambana)
4. Having the same base as consciousness (Ekavatthuka).
These four characteristics delineate the relationship between the Citta and its
concomitant Cetasikas.
1
Abhidhammatthasangaha- p19
Of them, the unwholesome factors 14 are as followed; 1.Delusion,
2.Shamelessness, 3.fearlessness of wrong doing 4.restlessness, 5.Greed, 6.wrong
view, 7.Conceit, 8.Hatred, 9.Envy, 10.Avarice, 11.Worry, 12.Sloth, 13.Torpor and
14.Doubt.
The 14 Akusala Cetasikas are divided into the following groups:
• Sabbākusala-sadhāra ṇa (four unwholesome Universal mental factors),
• Greed triad,
• Hatred quartet,
• Sloth dyad, and
• Then doubt alone.
Envy and Avarice are included in the Hatred quartet. The root of envy and
avarice is hatred (Dosa). That is why. I am going to show what Dosa, hatred is. Dosa
comprised of all kinds and degrees of aversion, ill will, anger, irritation, annoyance,
and animosity. Also depression and sorrow are Dosa. All these are understood under
Dosa.
Issā is called envy and jealousy. Envy means a feeling of discontented or
resentful longing aroused by someone else‖s possessions, qualities and luck. Issā
derived from i + √ su, to be envious, to be jealous. It has the characteristic of envying
others‖ success and prosperity. As such it is objective.2
“Envy has the characteristic of being jealous of other's success.” Success really
means anything — his wealth, his appearance, his beauty, whatever it is.
“Its function is to be dissatisfied with other's success. You don't like other people's
success. “It is manifested as aversion towards that. Its proximate cause is other's
success.” Success means everything. Envy takes another person's success as object. 3
Envy involves resentment against the success of others.
2
A manual of Abhidhamma – p 120
3
Handbook of Abhidhamma studies V1- p 254
In the Cetasikasangaha, Thera Anuddhā said ‘doso issā macchariyam
kukkuccancāti dvīsu paṭighasampayutta cittesu’. It means hatred, envy, avarice and
worry are found in the two types of consciousness associated with aversion. 4
The two types of consciousness, accompanied by displeasure, associated with
aversion, unprompted and prompted. The one‖s envy appears with these two
consciousnesses.
Thera Sumangalamahāsāmi extended Issā in the Abhidhammatthavibāvinīṭīkā
―Issatīti issā, sā parasampattiussūyanalakkhaṇā.5 It means that ―the sign of others‖
happiness and welfare of jealousy is envy.
Avarice (Macchariya)
The characteristic of avarice (or stinginess) is concealing one‖s own success
when it has been or can be obtained. Its function is not bear sharing these with
others. It is manifest as shrinking away (from sharing) and as meanness or sour felling.
Its proximate cause is one‖s own success. 6
Maccherassa bāvo macchariyam; mā idam acchariyam annesam hotu,
mahyameva hotūti pavattam vā macchriyam, tam attasampattinigūhanalakkhanam. 7
Thera Sumangalamahāsāmi explained that being avarice is macchariya, these
properties are not possessed others and these are only held me or Let not this wonder
be to others, but to me.
Macchariyacetasika is also found in the two types of consciousness. The two
types of consciousness, accompanied by displeasure, associated with aversion.
Unwholesome factor and accompanied by displeasure, associated with aversion,
unprompted and prompted. The one‖s avarice appears with these two consciousness.
The mentions of above are only connecting with the compendium of the mental
factors.
4
Abhidhammatthasangaha – p 25
5
Abhidhammatthavibāvinīṭīkā- p 108
6
A comprehensive Manual of Abhidhamma- p 84
7
Abhidhammatthavibāvinīṭīkā- p 108
“The characteristic of avarice (or stinginess) is concealing one's own success
when it has been or can be obtained.” That means with regard to what you already
have, you have this kind of concealing. You want to conceal your success or
whatever. Sometimes when you think you are going to get something, you don't want
it to be in common to other persons. Let us say, I am going to get this thing. Before I
get this thing, before it becomes my property (but I know it is going to become mine),
then I will not like you using this. That is also Macchariya. Macchariya takes the object
which is already one's own property or which is going to be one's property as object.
“Its function is not to bear sharing these with others.” It is not able to bear sharing the
property with other people. Macchariya is commonly understood as stinginess. I don't
know what stinginess means. You don't want to lose anything. Macchariya always
arises with Dosamūla Cittas. Macchariya is not Lobha. So it isn't really stinginess. It is
not being able to bear sharing your things with others. Another person comes and
uses the thing you possess. You become angry. You don't like it. That is Macchariya.8
Five kinds of Macchariya
There are five kinds of Macchariya. There is avarice with regard to (1) dwelling
place. That means when I am living here, I don't want you to come and live with me.
That is one kind of Macchariya. I don't want to share my room, my house with you.
The second one is avarice regarding (2) family. This is mostly for monks, nuns and
great teachers. Now you are my students. I want you to be my students only. I don't
want you to be the students of another teacher. I cannot bear to share you with other
teachers. I want you to be my supporters. I don't want you to support other monks.
That is called avarice regarding families. Then there is avarice regarding (3) gain.
Suppose I am a famous monk and I get many things offered by devotees. And I want
people to give to me only. I don't want people to give to other monks. That is a kind
of avarice regarding gain, regarding things one gets. Then there is avarice regarding (4)
8
Handbook of Abhidhamma studies V1- p 254,5
one's own appearance. Suppose I am beautiful. I only want to be beautiful myself. I
don't want other people to be beautiful. If I am famous, I want that only I shall be
famous. I don't want other people to be famous. That is avarice regarding one's
appearance or one's fame. The last one is avarice with regard to (5) Dhamma.
Dhamma here means learning. I want that only I should understand. I want that I
alone will understand. I don't want to share my understanding with others. I will keep
my understanding for myself. That is avarice regarding Dhamma. There is an element
of hate or ill will in Macchariya or avarice. That is why it will only accompany the two
Cittas with Dosa and not the other Cittas accompanied by Lobha or Moha. Although
it may be called stinginess, it is not attachment to things or persons. It cannot bear to
share those things with other persons. That is what is meant by Macchariya.9
The difference of Issā and Macchariya
The Issā and Macchariya is not the same. The root of Issā depends on other
people‖s possessions. If someone has the properties, he or she is feeling unhappy
because someone has something that he or she want and cannot have. The root of
Macchariya occurs to my own properties. So that when he or she already has had the
things, he or she wishes to cannot get and have something to someone as he or she
has. The person is not happy getting to others as he or she get.
Conclusion
There is a proverb that “envy arises when someone excels you. Having similar
objectives breeds hostility”. Envy mostly exists in workers who feel inferior to co-
workers. Especially persons of same rank or status are affected by envy. So also
among monks envy can arise. Even some preachers and abbots are not free from
slandering and envy. By feeling envious and by fabricating slander, one only ruins
oneself because the wise condemn one as a worthless person. And the envious shall
9
Handbook of Abhidhamma studies V1- p 255,6
fall into woeful abodes in samsāra, whereas the envied will not be affected at all.
Since Issā is an unwholesome mental factor, everyone should abhor and eliminate it.
Regarding the five kinds of Macchariya, considerations should be made as to
who will be most exposed to these evil attitudes. Most probably monks and nuns who
depend on alms for their sustenance are most liable to accommodate these evil traits.
In the case of lay people too, macchariya arise when they do not wish to be more
wealthy and beautiful, to excel others in power, status, knowledge, wisdom and so
forth. Such jealousy is called macchariya. But the sufferer with regard to macchariya is
the jealous person and not the victim. Such persons expose themselves as possessing
a foul mind. When they die they are reborn as (petas) hungry ghosts. Therefore,
everyone should totally and completely annihilate macchariya so as to fall into woeful
abodes.
References
Abhidhammatthasangaha
A manual of Abhiddham
Hand book of Abhiddhamma studies V 1
Abhidhammatthavibavinitika
A Comprehensive Manual of Abhidhamma
Abhidhamm in daily life

COMPARATIVE STUDY OF THE CONCEPT OF BUDDHA AND OTHER SECTS
Ashin Jāneyya
Abstract
This research is intended to comparative study of the concept of Buddha and
other sect. this paper analyze from the Buddha’s teachings and from Buddhist texts.
Religion is the guidance to gain happiness and peace and then the self-assessment to
promote the morals for all people in the world. It is vital important for everyone to
choose the genius refuge. If there is misunderstanding in choosing the religion, it can
lead to wrong way of practice and he will surely suffer afflictions in this life and the
hereafter. If a person chooses right religion, he will achieve the bodily and mental
peacefulness not only in the present but also in the future life. In fact, belief in
religion is associated with the correct wisdom. Religion is vital important for all beings.
Therefore, this paper aims to present to the concept of Buddha and other school.
Key words: right view, wrong view, doubt, right think, right action.
Introduction
Now a day there are four main religions all over the world. These religions
were taken refuge by all people for their benefits such as present and future.
Everybody needs to know exactly what Buddhism is. Buddhism means a path of
practice and spiritual development to insight into true nature of reality. Religion is
one of the important things for human being. Without religious teachings people are
not able to know what to do in their life. Many people are frightened to face all
miseries and to be born in woeful planes in future. Ancient people took a refuge in
mountain, woods, parks, trees and shrines in order to be free from danger. So also,
nowadays many people take refuge in many religious in order to satisfy their desire
and to be safe in life. In the world there are various religions and religious practices.
Some religious practices grew as a result of the development of man’s knowledge,
experience and wisdom.
For a man, a person, who has wrong view, wrong thinking , speech, action,
living, effort, mindfulness, concentration, wrong knowledge and wrong release,
whatsoever bodily action lead to the wrong completion and fulfillment according to
that view, whatsoever action of speech, of mind, whatsoever intention, aspiration,
resolve, whatsoever activities of mind there may be-all those states conduce to what is
unpleasant, not delightful, not charming, not profitable, to what is painful because the
view is bad.
In contract, for a man, a person who has right view, right thinking, speech,
action, living, effort, mindfulness, concentration, right knowledge and right release,
whatsoever intention, aspiration, resolve, whatsoever activities of mind there may be,
all those states conduce to what is pleasant, delightful, charming, profitable, to what is
pleasure because that view of his is auspicious.
Therefore, human beings are very important to take refuge in right religion. If
one takes refuge in wrong, he will suffer much miseries: lose the purpose of his life,
cannot save his life in present existence and will be reborn in woeful abode. In
contract, If one chooses right refuge, then he will enjoy all peacefulness and
happiness, fulfill the purpose of his life, save his life in present existence and will be
reborn in happy abode. However, there are many religions. In the world, for that
most of people can confuse in taking refuge.
I. The concept of Brahminism
During the life time of the buddha, there were six contemporay religious teachers
presenting different opinions of their of life. There were Brahmanis, view of Purana
Kasspa, view of Makkhali Gosala, view of ajita Kesakambala, view of Pakudha
Kaccayana, view of Sancaya Belatthaputta and view of Nigantha Nataputta. They
were famous religions at that time. They had many followers and lived in Magadha
most of their lifetime. They held different view and practiced their own way. Founder
Comparative study of the concept of Buddha and other sects 115
of religion and his followers wandered here and there to propagate their teachings.
Therefore their views spread in India.
Brahmanism is an ancient religion in India which has existed since time
immemorial. It seems the oldest of religions in the world. Some scholars depicted
about the occurrence of Brahmanism. They said that Brahmanism appeared before
other religions especially before Buddhism.
Bramanism means view of Brahmana. Here, Brahmana has different meanings.
First, Brahmana is one who used to recite the three Vedas: there are Iruveda,
Yajuveda,and Samaveda. Brahmans claim that Vedas, the teaching of the Brahma
were possessed by the Brahma. Therefore Brahmans accepted that the three created
by Brahma and they studied and taught it by the oral teaching method. And then,
they recited the three Vedas by heart, sang hymns, and repeated religious song.
Here need to presents the six heretical teachers who were contemporary of the
Buddha. Among these six heretical teachers, Purana Kassapa is the first teacher. He
held the great reputation as the founder Akriyavada and expounded the concept of
Akriyavada. He rejected the existence of Kamma. He said: Neither evil nor the effect
of evil exists; neither good nor the effect of good exists. And Purana Kassapa held
Ahetukavada, the concept of causelessness in Mahali Sutta of Sumyutta Nikaya.
Actually the Ahetukavada is the view of Makkhaligosala according to Samannaphala
Sutta. Purana denies Kamma because of his doctrine of the inefficacy of action. when
one denies Kamma he denies its result because there is no result when there is no
Kamma. He denies both Kamma and its results.
Makkhali was also contemporary of the Buddha. The view of Makklali gosala is the
non-causality (Ahetukatitthi) according to Samannaphala Sutta. He rejected both
cause and condition. The view of Makkhali is no cause or condition for defilement of
beings and beings are rebirth without cause or condition. Makkhali gosala revealed six
types of ‘’special birth’’ (abhijati) to classify beings in colour and he declared that
there are eight stages in the life if man (atthapurisabhumiyo). Makkhali asserted that
beings are defiled and purified without any cause or condition. That is why he also
denies both.
Ajita was one of the six heretical teachers. The view of Ajita Kesakambala is
nihilism (Natthikaditthi). He was the founder of Natthikavada’s school and
expounded the theory of non-effect. He rejected the effect of an action, good and
bed.
Pakudha Kaccayana was also contemporary of the Buddha. He expounded
eternalism (sassatavada) that was contradictory to the view of Ajita. Kaccayana
avioded the use of cold water, using always hot. If he crossed a stream he would
consider this as a sin, and would make expiation by constructing a mound of earth.
Sancaya Belattaputta was a leader of the Paribbajaka’s school. He was one of the
six famous heretical theacher of the Buddha’s day. According to Buddhist literature
his life-story is little known. The view of Sancaya Belattaputt is evasion (Amara
vikkhepavada)
Nigantha Nataputta was well-known one of the six teachers, contemporary with
the Buddha. He expounded four kinds of doctrine (Catuyamasamvara). Catu-yama-
samvara means four factors of restraint. According to the teaching of Nigantha
Nataputta, a disciple of Nigantha should follow the four facters of restrain. They are as
follows:
I. Absolute abstinence from flesh water (sabbavari-varito)
II. Absolute protection against evil (sabbavariyutto)
III. Absolute destruction of evil (sabbavaridhuto) and
IV. Absolute attainment of evil protection (sabbavariphuto)
These are six heretical teachers who were contemporary of Buddha. They are
views which deny the law of Kamma. These views deny what is of value, so
they are wrong-views.
According to Sonadanda, the Brahman is revealed as five characteristics to be the
truth Brahmana, that is;
I. Caste system,
II. Mastered the three Vedas,
III. Good appearance
IV. Morality and
V. Wisdom.
On the other hand, the Brahmana expressed that can be divided into four vanna :
Brahmana, Khattiya, Vessa and sudda.
In Kutadanta sutta, during the Buddha’s time, Kutadanta, the Brahmans who
were staying at a Brahman village called Khanumata, planned the great sacrifices that
were seven hundred bulls, seven hundred bullocks, seven hundred heifers, seven
hundred he-goats and seven hundred rams were all tied up to the sacrificial post.
That is why, Brahmanas lay down the five things for the performance of good.
I. Sacca- truth
II. kapa- austerity
III. Brahmacariya- chastity
IV. Ajjhena- study of the Vedic hymns and
V. Caga- renunciation.
These are the five Brahmanadhamma or five things that the Brahmans prescribe
for the performance of merit. These are the concept of Brahminism.
II. The concept of Buddha and the peerless philosophy of Buddha
Here need to present the concept of the Buddha. The Buddha appeared
contemporary with six heretical teachers and other school. The concept of the
Buddha is very simple and easy to understand. The Buddha does not claim the
monopoly of Buddhahood. According to the teaching of the Buddha, anybody may
be supreme state of Buddhahood if he makes the necessary effort. if so what is the
Buddha taught? The Buddha preached only free from liberation. The main point of
the Buddha is Nibbana. The foundations of Buddha are the four Noble Truths and
the Middle way to go to the Nibbana in brief. On the other hand, the foundations of
the Buddha are morality, concentration and wisdom. Morality is the first stage on this
path to Nibbana. The practices of concentration are control and culture of the mind.
It is the second the stage of on this path to Nibbana. Both morality and concentration
are helpful to clear the path about obstacles but it can be seem insight ( vipassana
pannya ) alone which enables one to see things as they truly are, and This is the third
and the final stage on the path to Nibbana. Moreover, the Buddha preached the four
kinds of teaching: they are
i. Phenomenal speech based upon phenomena ,
ii. individual speech based upon phenomena ,
iii. individual speech based upon individual and
iv. Phenomenal speech based upon individual.
And then Buddhism is neither a metaphysical path nor a ritualistic path. It is
neither skeptical nor dogmatic. It is neither self-mortification nor self-indulgence. It is
neither pessimism nor optimism. It is neither externalism nor nihilism. It is neither
absolutely this worldly nor other-worldly. It is a unique path of enlightenment.
Buddhism is much more than ordinary moral teaching. Morality is only the
preliminary stage on the path of purity. The base of Buddhism is morality, and
wisdom is its apex. Before the Buddha not attainment enlightenment, He was
practiced the two extremes of self-indulgence and self-mortification. At this time He
did not know whether it is right path or wrong path. That is why the Buddha said that
should be avoid two extremes of self-indulgence (kamasukhallikanuyoga ) and self-
mortification (attakilamathanuyoga ). The Buddha also said in the Mahaparinibbana
sutta: Be you islands unto yourselves. Be you a refuge unto yourselves, seek not for
refuge in others. This is the concept of Buddha and the peerless philosophy of
Buddha.
III. Comparative study of concept of Buddha and other schools( annyatitthiya)
The Buddha invited everybody to come and see not to classifies caste, colour or
rank, he established for both deserving men and women, women a democratically ,
he did not violence his followers to be men or lay women either to his teaching or to
himself granted complete freedom of though. The Buddha does not accepted blind
faith but He encouraged by confidence based on knowledge. Although a Buddhist
seeks refuge in the Buddha, he does not make any self-surrender. When a person
become as a follower of the Buddha, he does not sacrifice his freedom of thought and
he can exercise his own free will and develop his knowledge. The starting point of
Buddhism is thinking or understanding, or in pali word, Samma-ditthi. To the seeker
of truth the Buddha said in Kalama Sutta:
i. Do not accept anything on mere hearsay.
ii. Do not accept anything by mere tradition.
iii. Do not accept anythāināg on account of mere rumours
iv. Do not accept anything just because it accords with your scriptures.
v. Do not accept anything by mere supposition
vi. Do not accept anything by mere inference.
vii. Do not accept anything by merely considering the reasons.
viii. Do not accept anything merely because it agrees with your pre-
conceived notions.
ix. Do not accept anything merely because it seems acceptable.
x. Do not accept anything thinking that the ascetic is respected by us.
When you know for yourselves-these things are immoral, these things are
blame worthy, these things are censured by the wise, these things are ruin and
sorrow then you can do reject them.
When you know for yourself – these things are moral, these things are
blameless, these thing are praised by the wise, these things are well-being and
happiness then you can live acting accordingly.
The teachings of Buddha gave not only obey but also development of life. The
Buddha point out his practical teachings about harmony in the society to the
follower. Some of the other sect dispraise Him, Dhamma, Sangha but the Buddha
encourage to his disciple not to say concerning with dispraise. It is also patient of the
Buddha. Patient is great successful one of the ten highest (Parami).

Potaliya the wanderer accusation the lord of Buddha Mahakammavibinga
Sutta of Majjhima Nikaya as follow: ‘Bodily action is vain, verbal action is vain, only
mental action is real.’ This is not Lord Buddha’s words. But Potaliya the wanderer
misrepresenred that it is Hi word.
Nigrodha’s a wanderer, accusation of Lord Buddha in Udumbarika Sutta of
Diganikaya as follow: “to whom does the ascetic Gotama talk? Who does he converse
with? From whom does he get his lucidity of wisdom? The ascetic Gotama’s wisdom
is destroyed by the solitary life. He is unused to assemblies. He is no good at
conversation so that he right out of touch.” And when the Sihasenapati accusation on
the Buddha in Sihasenapativatthu of Mahava pali, the Buddha said that the right
meanings in another ways:
i. The doctrine of ought not to be done: misconduct that is ‘ought of to be
done’,(Akiriyavada)
ii. Ought to be done: good conduct that is ‘ought to be done’,(Kiriyavada)
iii. Annihilation: annihilation of passion, hatred and delusion(Ucchedavada)
iv. Detestation: detestation of misconduct in body, speech and mind
(jegucchivada)
v. Demolition: demolition of passion, hatred and delusion (venayikavada)
According to Vekhana sutta and Subha sutta, Vekhana a wanderer and Subha
young accusation on the Buddha, the Buddha said that some recluses and Brahmins,
without the past and without seeing the future, yet claim: “Birth is destroyed, the holy
life has been lived, what has to been done, there is no more coming to any state of
being, what they say turns out to be ridiculous; it turns out to be mere word, empty
and hollow”. On the other hand, the Buddha was skilful concerning with Dhamma.
The Buddha invited man and lay woman or all beings to come and see His
dispensation (Sasana) it is a concept one of the best Hi view or philosophy.
Conclusion
According to above mention, the Buddha rejected only the bases associated
with blind faith and indiscriminate belief. Blind faith is especially not treated will. In
blind faith there is no knowledge or conviction. Such blind faith never leads to
wisdom and true conviction. Faith without wisdom becomes superstition just as
wisdom without faith is only a low cunning. Therefore, when someone searches the
truth, he should balance faith and wisdom. If he maintains a balance between faith
and wisdom, one is not in excess of the other. That is why the Buddha advised the
Kalamas tobalance faith and wisdom. In addition now a day some people violent
under the influence their religious. We need to decide exactly to violent what is
right view, what is wrong view.
Reference
1. Narada Thera. Buddhism in a Nutshell
2. Ven. Sasana. A study of Kesamutti Sutta

3. ၀ါ ( )
4. ၀ါ ( )
5. )
IMPORTANCE OF MINDFULNESS FOR EVERYONE IN MODERN AGE, WITH
SPECIAL REFERENCE TO MAHASATIPATTHANA SUTTA AND APAMADA VAGGA
Ashin Vilāssaga
Abstract
I present about mindfulness (sati) for everybody. In every fields mindfulness is
vital important. If there is lack of mindfulness, someone can face problems and
difficulties, so we should be mindful (sati).
The Buddha taught a lot of sermons and discourses about the mindfulness. I
describe about this topic being based on Apamāda Vagga of Dhammapada in
Khuddakanikāya, two Sati Sutta in Dīganikāya and Majjimanikāya and
Mahāsatipatthāna sutta in Dīganikāya and Majjimanikāya.
In this paper, I do not express the Apamāda Vagga, Sati sutta and
Mahāsatipatthāna sutta in detail. Especially, I want to emphasize the mindfulness and
to know, understand and realize the importance of mindfulness, in our daily life.
Having practiced mindfulness is to get peace of mental and physical phenomenon for
everyone. If we know and understand the important of mindfulness clearly, we can
get and receive worldly wealth and successful life in our lifetimes and can only attain
the Nibbana.
Keywords: four foundation of mindfulness, perception, practice, knowledge, seven
aspects.
Introduction
In this modern age, everybody is struggling for their livelihood, day after day.
Everyone has to work to catch with modern life. So they work very hard every day for
their family and to live in high grade. Students are always busy with their lessons and
Importance of mindfulness for everyone in modern age 123
homework, and all various kinds of workers are busy with their jobs, business, duty,
project, marketing, treading so on so forth. Moreover, housewives are very busy their
housekeeping. In generally, most of the people are spending and wasting all the times
without mindfulness or consciousness (sati). If there is no mindfulness, may be occur
some problems and aggravation. So, mindfulness, or consciousness (sati) is vital
important for everyone and how to use and handle the mindfulness in our daily life. It
is very important thing for everyone who wants to success for their lifetimes. We need
to live with mindfulness or consciousness (sati) every times, everywhere. For monks,
mindfulness is so important who want to and attain the ultimate bliss (nibbāna).
I will present this paper in accordance with the piṭaka texts was taught by Lord
Gotama Buddha. The Buddha preached a lot of sermons about the mindfulness. I am
going to describe about this topic being based on Apamāda Vagga of Dhammapada in
Khuddakanikāya, Sati sutta in Dīganikāya and Majjimanikāya and Mahāsatipatthāna
sutta in Dīganikāya and Majjimanikāya.
In this paper, I want to emphasize the mindfulness and to know, understand
and realize the importance of mindfulness, in our daily life. One of the important
things is to get peace of mental and physical phenomenon practicing mindfulness for
everyone. If we know and understand the important of mindfulness clearly, we can
get and receive worldly wealth and successful life in our lifetimes.
Definitions of Mindfulness or Sati
We need to know and understand the definition of mindfulness (sati) clearly
in our mind. Sati means someone knows and remembers clearly in one’s mind about
something. In life, one must live with mindfulness (sati) to free the heart from the heat
of passions and remain at peace. Mindfulness (sati) simply means being conscious of
something that is being perceived.
Mindfulness (sati) has two meanings, the first is awareness of current
perceptions (and associated with concentration) of the mind, the second is
remembering and memory (saññā). Saññā (perception) recognizes or remembers the

objects. Present awareness of the visual object that the eye sees, the sound that the
ear hears, and so forth, is mindfulness. The mind concentrates to its full strength and it
focuses to its full strength. This mindfulness (sati) is indeed very important. It has two
functions: memory of past consciousness and awareness of the present, ongoing
consciousness.
There are a lot of synonyms of sati; they are Mindfulness, consciousness,
heedfulness, watchfulness, awareness, earnestness, diligence, zeal, and vigilance. The
Buddha taught the Mindfulness (sati) by deferent names in Cūḷaniddesa Pāḷi1. They
are; “satīti yā sati- anussati2, paṭissati3, sati- saraṇatā4, ḍāraṇtā5, apilāpanatā6,
asammussanatā7, sati- satindriya8, satibalaṃ9, sammāsati10, satisambojjhanga11 and
ekāyanamagga”12. Moreover, heedfulness (apamāda) is also called sati (mindfulness).
In the Dhammapada pāḷi, the Buddha was used the sati (mindfulness) as a pāḷi
term of apamāda. Apamāda (heedfulness) is also the mental process of mindfulness
combined with knowledge. It is synonymous with mindfulness. It is the predominant
factor in the accomplishment of meritorious deeds. The Buddha himself made the
exhortation “be endowed with heedfulness” repeatedly. Heedfulness is the way to
the Deathless (Nibbāna).
The Buddha expounded about mindfulness (sati) with stories in the
Appamādavagga of Dhammapada Pāḷi. It is very easy to understand and realize the
mindfulness (sati) for everyone.
1
Cūḷani- 30
2
recollection
3
remembrance
4
mindfulness
5
mindfulness
6
unsuperficiality
7
mindfulness
8
That mental phenomenon which has control over mindfulness is called faculty of mindfulness.
9
great mindfulness
9
right mindfulness
11
mindfulness as a factor for the attainment of path knowledge, Magga Nāna. Constant noting of one’s
motion, both physical and mental, such as moving forward, moving backward, and so on; eliminating
unawareness, dissociating from the negligent, associating with the mindful; these are the conditions
for the making of sati saṃbojjhanga.
12
The only way to the Nibbāna
In the Appamādavagga, the Buddha began started with this verse or pāḷi gāthā
(Dhmma poem). As following;
Appamādo amtatapadaṃ, pamādo mccuno padaṃ.
The first line of “Appamādo amtatapadaṃ” means “mindfulness or sati
(appamādo) is the cause of the deathlessness (amata),” and the second line
“forgetfulness (pamādo) is the cause of death (maccuno).” In the other words:
“Mindfulness is the path to the deathlessness (Nibbāna), unmindfulness is the path to
the death (the cycle of birth and death).”
Appamattā na mīyanti, ye pammattā yathā matā.
“Those who are mindful (appamattā) do not die (namīyanti), but those who
are not mindful (ye pammattā) are just like the dead (yathā matā)”.
These are just a few short lines but we can expand on their meaning as far as
our intelligence or wisdom can stretch. The more mindfully we live, the more clearly
we realize that living carelessly, living without self-awareness, is actually ‘lifeless’.
Those who live without mindfulness cannot really feel alive and they are just like the
dead. And then, I want to describe others good verses of Appamādavagga. As follow;
“If a person is energetic, mindfulness, pure in his thought, word and deed, and
if he does everything with care and consideration, restrains his senses, earns, his living
according to the Law (Dhamma), and is not unheedful, then fame and fortune of that
mindful person steadily increase 13” and “Through mindfulness (doing meritorious
deeds) Magha became king of the Devas. Mindfulness is always praised. But
negligence is always blamed14”.
13
Uṭṭhānavato satimato, sucikammassa nisammakārino.
Saññatsaa dhammjivino, appamattassa yaso bhivaḍḍhti. (Dmp-24)
14
Appamādena maghavā, devānaṃ seṭṭhataṃ gato.
appamādaṃ pasaṃsanti, pamādo garahito sadā.(Dmp-30)
These verses are very deep, good and so meaningful for everyone who wants
to get peaceful and successful life, fame and to solve problem and worldly affairs
wisely and thoughtfully.
The guideline given by the Lord Buddha, Blessed One
The Lord Buddha also taught the two “sati sutta” in satipaṭṭhāna saṃyutta of the
saṃyutta nikāya (mahāvagg pāḷi)15.The Buddha said in the Sati sutta “sato bhikkhave
bhikkhu vihareyya sampajano” “a monk should be mindful and clearly
comprehending’’. Then, the Buddha continued with “ayam vo amhakam anusasani”-
“this is my counsel.” It means that the Buddha was giving a guideline on how to live
life and how to behave in life.
If we look at the whole world, we can clearly see that all mundane beings are
struggling in one form or another economic, social, educational, political and so forth.
Sometimes one manages to resolve these struggles satisfactorily and at other times
not. One cannot succeed every time. If problems cannot be resolved due to
circumstances beyond one's control one suffers from mental stress. Such a state of
mind is called soka16 (anxiety or sorrow) and domanassa17 (displeasure or grief).
Such states of soka and domanassa harass the mind of everyone more or less
frequently, irrespective of race or religion. Because human beings in the mundane
world do not know the real and relevant causes for these aversive states, they turn to
inappropriate ways to get rid of pain or sorrow such as the use of narcotic drugs or
other means. Moreover, the use of drugs and other means may bring temporary relief,
but in the long term, it can bring further problems. It is not what the Buddha taught.
15
San. 123. San. 163.(two sati sutta)
16
Soka is an unstable mental state, which occurs when one foresees the occurrence of something that
goes against one's wishes; one is then beset with anxieties. This is the mental state of soka. It also
occurs when unwanted events have already happened.
17
Domanassa is a mental or emotional state of dissatisfaction or discontent. If something is not
according to your wish, frustration arises; an Unpleasant mental or emotional state.
We need to know exactly the answer to this. It surely is not the common awareness
or knowledge that guides mundane life.
The Dhamma taught by the Buddha applies to everybody. There is no
human being without fear and anxiety. Human beings can experience the mental
stresses of soka and domanassa. If we cannot remove them, we cannot live a life of
peace. Anyone who lives in accordance with this method, irrespective of whether he
or she is Buddhist or non-Buddhist, will benefit from it. It is not exclusive for
Buddhists to practice this Dhamma. It is for everyone, because the Dhamma is the
Law of Nature, it is nature itself. Whatever the difficulties and problems you face, it is
very important to have strength of mind. If you lack strength of mind, your heart will
be filled with dread and fear as soon as you face a deplorable situation. In order not
to suffer such a loss, the Buddha gave guidance on how to live, by saying: "sato
bhikkhave bhikkhu vihareyya sampajdno", "Live with mindfulness and clear
comprehension" and "ayam vo amhakam anusasani", this is Buddha’ advice".
Living with mindfulness
In the Mahāsatipatthāna sutta, the Buddha gives an answer to this. We must be
mindful of four kinds of perceptions. The Buudha said in the Mahāsatipatthāna sutta
“Ekāyano ayaṃ, bikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ
samatikkmāya dukkhadomanassānaṃ atthaṅgmāya ñāyasass adigamāya nibbānassa
sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā”18 etc.
(i.e)“The only way, bikkhus, is the path, for beings’ purification, for sorrow and
lamentation’s overcoming, for pain and displeasure’s disappreance, for the true the
way’s attainment, for Nibbāna’s realization: that is to say, the four foundations of
mindfulness. They are as follow;
The first is the body; we must be mindful of our body (kāyānupassanā), of the
postures, movements, sensations and so forth.
18
D.2, - 231. D.A.2, - 334.
The next one is feeling (vedanānupassanā) 19. In brief, humans have three kinds of
feelings. They are a feeling of joy (sukhavedanā), a feeling of bad or sorrowful
(dukkhavedanā) and a feeling that is neither good nor bad (adukkhamsukhāvedanā).
These feelings are of utmost importance for humans because they can cause our (bad)
reactions. The Buddha instructed us to be mindful of feelings.
The third group of perceptions that we should be mindful of, is the states of
consciousness that arise in the continuum of the mind (cittānupassanā)20.
As the fourth group of perceptions, the Buddha provided or furnished us with a
general guideline, which is known as dhammdnupassanā. Dhamma is a term that
refers to any phenomenon that arises in the mind. Being aware of and contemplating
on these mind objects is dhammdnupassanā.
The four foundations of mindfulness is vital important and useful method who
wants to get peace of mental and physical for everybody. So, we should be mindful,
need to practise and try to take meditation whenever, wherever and whatever we
are.
Five types of hindrances or nīvaraṇa
After being expressed the four foundations of mindfulness, I will describe the five
hindrances (nīvaraṇa)21. There are five types known as nīvaraṇa or hindrances that
usually arise in our mind. These mental hindrances are block to the cultivation of a
19
When the sensations or perceptions are good, there is a feeling of joy and when the sensations and
perceptions are bad then we feel frustrated or sorrowful. Then there are sensations that are neither
good nor clearly had but somewhere in between. So, in brief, humans have three kinds of feelings.
And these feelings are of utmost importance for humans because they can cause our (bad) reactions.
The Buddha instructed us to be mindful of feelings.
20
Generally, most people believe they know their minds. However, this is hardly the case. What we
really should know is "Are desires as greed and lust arising in my consciousness? Is hatred or anger in
arising in my mind? Is delusion, the ignorance of truth, arising in my mind?" With these questions, we
consider the various states of our consciousness. We should constantly observe and scrutinize the
state of our minds. And of this we should be mindful too.
21
(1)Kāmacchanda nīvaraṇa - Hindrance of desire for sense pleasure. (2)Byāpāda nīvaraṇa -Hindrance
of aversion or ill-will. (3)Thina-middha nīvaraṇa - Hindrance of sloth and torpor. (4)Uddhacca and
kukkucca nīvaraṇa - Hindrance of restlessness and worry. (5)Vicikicchā nīvaraṇa - Hindrance of
sceptical doubt.
good or pure mind and they hinder the goodness of the mind. To reflect on the
nature of mind and its processes is dhammānupassanā, we can reflect on these
hindrances and be mindful of them.
Providing factors for mindfulness
To cultivate mindfulness, several supporting factors are required. One is the
endeavor to make effort. Without effort, mindfulness cannot arise. Therefore, effort
needs to be present continuously. Our mind must be firmly determined like this: "I
shall make the utmost effort to know constantly the behavior of my body." Such
continuous effort is sammāvāyama (right effort).
These continuous or unremitting efforts require a clear understanding of what is
real; this is sampajañña. Sampajañña is classified into three different kinds. They are;
Sappāya sampajañña22, Satthāka sampajañña23 and Asammoha sampajañña24. Thus, in
saying that one should not be without sati or mindfulness, sati is not the only factor; it
is just the header that includes all other factors. The other supporting factors of sati
are viriya25, samādhi26 and sammāsaṅkappa27. It means that mindfulness can be found
when these supporting factors are also present. In our daily life, we must put
emphasize on these factors as well, to achieve strong and continuous mindfulness.
Mindful of seven aspects of life
22
This form of comprehending distinguishes what is wholesome or unwholesome. For example, we try
to think whether a certain kind of food is healthy or harmful for us. The ability to comprehend is
necessary to distinguish whether something is suitable or not.
23
This form of reasoning helps us to comprehend what is useful or advantageous for us. For example,
by contemplating the question, "If I do this or that, will it be useful or harmful? ''If I Speak thus, will it
be useful or detrimental?" Comprehension about the usefulness of certain actions is satthāka
sampaja ñña.
24
This is the last and highest stage of comprehending and it is based on both Sātthaka sampaja ñña and
Sappāya sampaja ñña. Asammoha sampaja ñña is the form of comprehension that sees the innate
nature of things and their events, that is, the causal relation of all phenomena. It is a form of clear
comprehension, which realizes that no individual or person is involved in the process. There is no
confusion about it. Thus, Asammoha sampaja ñña is a higher level of understanding.
25
Energy
26
concentration
27
right thought
The Buddha's exhortation, "to live mindful and with clear comprehension", means
that during our daily activities we must be mindful of and have clear understanding
about seven aspects of our life. These seven can be found in the Satipatthāna Sutta.
The first concerns sati sampajañña about our bodily actions. For example when
we take a step forward or when we take a step backward, when we move our body
forward or backward. We must practice to make such backward and forward motions
with clear awareness or sati sampajañña.
The second stage is the practice of mindfulness and reasoning with regard to
observation. The eyes are meant for seeing, but also in seeing there must be
mindfulness and comprehension. In order to prevent the occurrence of lobha and
dosa with regard to what we see we must use our reason, in accordance with
Satthākasampaja ñña, to set our sights only on that which is of benefit and avoid that
which is of no benefit.
Thirdly, we must be mindful and thoughtful of how we bend or stretch our arms
and legs with sati sampaja ñña.
Fourthly, it is said that in clothing there must be mindfulness and thoughtfulness.
Whatever is worn, we must be mindful of and we must clearly comprehend what it is
we are wearing.
The fifth concerns food and drink It means that we must have awareness and
understanding of what we eat or drink. Whether we eat or drink, it should be done
with mindfulness.
Sixthly, even in performing unavoidable natural functions like going to the toilet
(to urinate or defecate), we need to be mindful always, the Buddha taught in great
detail.
Then the final, seventh, aspect says that when walking we must be mindful that
we are walking; when standing that we are standing; when sitting that we are sitting;
when laying down to sleep that we are laying and on waking that we are awake. We
must practice not to be without mindfulness and clear comprehending about our
postures and the changing of postures 28.
Conclusion
The Buddha gave a clarification in the Satipatthana Sutta and the two sati sutta's.
After studying the Satipatthāna Sutta, one may arrive at the conclusion that it belongs
to the religious sphere or area. That it is not relevant to social or economic affairs, or
to educational or political affairs. Nowadays, everyone is caught
in a struggle or competition with others, wanting to do better or to be more
successful. Stress is more widespread in countries that are more developed.
Therefore, we all should bear in mind the Buddha's exhortation: "Live with
mindfulness and with clear understanding". Each of us has to consider carefully what
to do. I sincerely express the wish that anyone who desires to live a life of peace and
tranquility will have full faith and confidence in the assertion that "If we follow this
path, we surely shall attain a peaceful life (nibbāna)".
Reference-
- Dīghanikāya
- Saṃyuttanikāya
- Majjimanikāya
- Cūḷaniddesa
- “Essence of Mahāsatipatthāna sutta’’ by Dr. Nandamālābivamsa
- “Essence of Ãnapānassatipatthāna sutta’’ by Dr. Nandamālābivamsa
- “Ã napānassatipatthāna’’ by Sītagū Sayādaw Dr. Nyānissara
- Dhammapada –Translated by Naraa Thera and Daw Mya Tin
- Dhammapada –Translated by Daw Mya Tin
28
San.3, 123.
ĀNANDATHERA’S LIFE AND DHAMMA
Ashin Vaṇṇasāmi
Introduction
In the Buddha’s dispensation, there are many holy persons. Venerable Ānandā
who all of them is very strange person. Because of he is the Budda’s cousin as well as
person who was born at the same time. In this topic, Venerable Ānandā’s past life,
presence life, his character, and his natured over the Buddha and his Dhamma
present. And then present his works for the future Sāsanā. Due to studied in this
topic, I belief that the many knowledge about the life of Venerable Ānandāthera.
Ānandathera
The Sakyan Royal family was one of the highest caste families in Northern
India in those days. They were very arrogant and used to look down on the others
that were not from their Sakyan family. Their ancestors were very proud of their royal
family and all the descendants tried to maintain their status. Sakyans followed their
own traditions. They only paid respect to their Mahā Rājās. So, there were the ones
who gained respect from the whole Sakya clan and had brought pride to the clan.
The eldest brother was Suddhodana followed by Sukkodana. Sakkodana, Dhotodana,
Amitodana, and two younger sisters Amita Devī and Pālitā Devī. The Sakya clans
married each other to maintain his clan.
Suddhodana King was the father of Prince Siddhattha (future Buddha) and
Prince Nanda. Queen Mahā Māyādevī gave birth to Pricne Siddhattha and her
younger sister MahāPajāpatiGotamī gave birth to Prince Nanda and Princes
JanapadaKalyānī. Ānanda is the son of the fifth brother Amitodada. He is also a
Buddha’s cousin. He try to hard simple ten type wholesome consciousness (Ten
perfections) until 100000 world-cycles.

Ānandathera’s life and Dhamma 133
The five vows
There are the five vows that a universal Buddha-it needs to fulfill perfections
for four aeons and 100000 world-cycles, an individual Buddha-it needs to fulfill
perfections for two aeons and 100000 world-cycles, a top disciple of universal
Buddha-it needs to fulfill perfections for one aeon and 100000 world-cycles, a
secondary disciple of universal Buddha-it needs to fulfill perfections for certain
amount world-cycles, an ordinary disciple of universal Buddha-it needs to fulfil
perfections for certain amount world-cycles, no fixed number, Ānandā is a secondary
disciple of universal Buddha vow one of them.
The past prayer of the Ānandāthera
The Buddha Padumuttara raised in the three world over 100000 world-cycles.
The Buddha Padunuttara visited the city of Hamsavati with His disciples to be of
benefit to His father the King. At the time, the King Nanda and his wife Queen Sujata
lived in Hamsavati. Their son is Sumana. Prince Sumana, son of the Buddha’s step-
mother, was the sub king in a place far away from the city. At that time a distant
province of the king was being roused against him by some secret enemies, Prince
Sumana informed his father, the king, of this.
The King requested prince Sumana to quell the uprising. The prince went
there and quelled the uprising. As the King pleased, he asking prince Sumana to make
any request he wished to make. The Prince asked for permission to look after the
Buddha and his disciples for three months.He then look after the Buddha and
Saṃgha in the three whole months during the rainy season. During the three months,
he mated offering to the robes for the monks, adhering ten precepts, by donation etc.
And then he prayed to be the chief attendant of the Buddha a coming future time.
During the dispensations of Buddha Vipassi and Buddha Kassapa, Prince
Sumana performed many meritorious acts. He was reborn in human form and as a
dity many-a-time. In the days of the Gotama Buddha he was born as the son of
Amitodana Sakya king who brother of great king Suddhodana of Kapilavatthu palace.
Nanda prince and Ānanda prince are differentially. Nanda prince is King Suddhodana
and step-mother Gotamī’s son and Ānanda prince is Amitodana Sakya king’s son.
Nanda prince was born for three days after the Buddha born. Ānanda prince was
born with the Buddha at the same time.
Four means of development of Bodhi (savakabhodi)
The one who get away from the cycle of birth and death must make as
following:
1. Complete development of all ten reflections (pāramī).
2. Complete development of throughout 100000 world-cycles without
interruption.
3. Complete development of at least 100000 world-cycles, not less.
4. Complete development of serious and through practices.
The rebirth as ānanda prince
Ānanda prince was born at the Queen of Amitodana Sakiya King. He was
named Anandā because his birth gave happiness to all his relatives. Prince Anandā
grew up amidst near divine luxury, and came of age. At the time, after the Buddha
attaint Enlightenment, arrived to the Kapilavattu palace with ten thousand Arahat due
to invite to KāḷudayīThera. And then the Buddha and Saṃgha dwelling into the
Nigyodā garden and uttered his father to the Dhamma (vessantarajataka). In second
day, His father and His step-mother are the Holy persons. In third day, Nanda prince
becomes to the monk. In seven day, Rāhulā becomes a novice. Thus, many Sākiya
prince became to monks.
All of them who Ānanda, Anuruddhā, Kimila, Bhaddiya, Bhagu, Devadatta
prences entered with his servant Upāli into the Sāsanā. When the princes was, they
are very proud. So, their servant Upāli make to be monk firstly and they want make
to be monks him later to be take down his proud. They entered with good aims into
the Sāsanā. In discipline of Sāsanā, they must respect the Upāli as bowed head.
The Buddha’s personal attendants
In the first twenty years of His life as the Buddha, elders Nāgasamāla, Nāgita,
Upavāna. Cunda, Sāgata, Rādha and Meghiya attended upon the Buddha from time
to time, performing such tasks as taking along the Buddha’s alms-bowl and robes. But
they were not able to perform that service to the Buddha’s fullest satisfaction. One
day, twenty years after he became the Buddha, he assembled the monks together.
The whole assembly of monks requested. Ānanda also appealed the eight wish to the
Buddha to always take good care.
Eight boons that ānandā asked for the Buddha
Four negative boons
1. Not to give him the robes the Buddha received.
2. Not to give him the food the Buddha received.
3. Not to stay whit the Buddha at a building (Gandhakulī).
4. Not to take him with place the Buddha is invited to.
Four positive boons
1. If the Buddha accepts at his request.
2. Permission quick homage to Him for visitors afar.
3. Asking the Buddha when he has any doubt.
4. To repeat the sermons for him, which have been taught in his absence.
Some jealous persons shall say because of all these privileges that Anandā
received robe which disciples actually donated to the Lord, which good foods, which
good place with the Lord in a same monastery. He then could follow when people
invited the Lord. So that he appealed four negative boons.
And then he thought that some people shall blame me like ‘How is Anandā
taking care of the Lord’. The Lord is not giving even that much of gratitude to him.
Another thing some people will blame me like ‘You are following the Lord like a
shadow and yet you don’t even know this’. He has found those benefits without the
people’s blames so that he has to ask the four blessings to grant on him. So that he
appealed four positive boons.
These included some bad events unavoidably regarding some monks. We
could not expect good things all the time and also the same to bad things, As long as
we are alive, we shall face both good and bad things in this world. That is the logical
nature of this world.
Anandā to ask for the position of the Buddha’s personal attendant. Therefore,
the Buddha chooses to the ānanda to take good care to him. Ānandā accepted that
high position with great pleasure. The whole assembly of monks was highly pleased
that the person who was really suitable for the position received it. Venerable Ānandā
aspired for long aeon to be the chief personal attendant of a supreme Buddha.
After he had received the eight blessings from the Buddha, not like before, he
had started a new life style. He had to follow the Buddha wherever he went like His
shadow. Even though he and Lord were two in persons, their minds are the same.
According to the wishes of the Buddha, his physical and verbal actions were doing
every things.
Requests to be allow as the Bhikkhunī Sāsana
The Buddha was spoken Venerable Ānanda to be enter the Sāsana as the
women due to request of the Mahāpajāpati Gotamī. Although the Buddha declined
until seven times, finally, He accept the great mother Mahāpajāpati Gotamī’s wishes
to enter the Sāsanā. But the great mother Mahāpajāpati Gotamī must accept the eight
restrictions known as ‘Eight rules of Garudhamma’ in order to get ordination.
Mahāpajāpati Gotamī and women who deserted by their husbands accept delightly it.
The five areas of Ānandā

Ānandāthera greatest is the monks, all of the Buddha’s disciples, due to take
good care like the shadow of the Buddha. Therefore, Ānandāthera was lionized by
the Buddha as five areas. They are:
1. In general knowledge.
2. In mindfulness.
3. In brightness.
4. In effort and
5. In attending the Buddha.
Those are Ānandāthera’s five areas.
Four remarkable, wonderful qualities of Venerable Ānandāthera
1. Monks are pleased at the sight of him; they are also pleased his talk and silent.
2. Bhikkhunī are pleased at the sight of him; they also pleased his talk and silent.
3. Lay-men are pleased at the sight of him; they also pleased his talk and silent.
4. Lay-women are pleased at the sight of him; they also pleased his talk and
silent.
Venerable Ānandāthera’s five qualities
Venerable Ānandāthera had throughout 25 years of his Buddh- attendantship.
1. He had not lustful thought.
2. He had not hateful thought.
3. He respectfully served Lord Buddha with bodily loving-kindness.
4. He respectfully served Lord Buddha with verbal loving-kindness.
5. He respectfully served Lord Buddha with mental loving-kindness.
After pass away the Buddha, for one month, Venerable Mahākassapa chose the
Saṃghās 499 to be holds a Buddhist Council. He had studied the three baskets
(Tipitaka) for twenty five years by attended upon the Buddha. If Venerable Ānandā
not consist in this ceremony of holds a Buddhist Council not complete. Therefore,
there exclude a place to the Venerable Ānandā for the Venerable Mahākassapa. But
he is still a person who Sotāpatti fruition.
The Buddha’s prediction to Venerable Ānandā
According to the Buddha’s speech that Ānandā, you are a person who has
acquired much merit. Attending to a Buddha like me is not at all a futile effort. Make
an effort and become a blemishes one’, he practiced highly strenuous effort.
Eventually, he make the modest effort in the ambulatory all night. And then, thinking
that he would rest a while on the bed, he brought his body did not to the bed. His
feet then rose free of the floor. His head did not reach the pillow. At the moment, he
destroyed all the defilements and became an arahant. The arahantship attained by
Venerable Ānandā was free of all four postures (without moving, without standing,
without sitting, without lying).
In other words, if Ānandā were to die without being not arahant, because of
his confidence he would exercise celestial kingship among the Devas seven times and
great kingship in this Jambudīpa seven times. However, in this very life Ānandā will
final Nibbāna.
On the second day after he attained arahanthood without being in any of the
four postures- In other words, three monks and four days after the Buddha passed
away, the monks conducting the council procedures assembled in the council hall. At
the time, Venerable Ānandā went to the assembly hall and appeared through
miraculous powers in the seat reserved for him.
Rebuking to Venerable Ānandā from the monks by the offences
In this ceremony, elder monks who assembled for the first council to review
the Dhamma and the Rules of Discipline spoke Venerable Ānandā that he had an
offence of wrong doing with five reasons. They are;
1. Venerable Ānandā did not ask Lord Buddha what are lesser and minor rules of
training.
2. He sewed the Buddha’s Vassa-cloth after having stepped on it.
3. He let ladies first honor Lord Buddha’s body.
4. Although a broad hint was being given by the Buddha. He did not ask Him to
remain for a full lifespan.
5. He made an effort for ladies to become Bhikkhunī.
In this way, the elder monks rebuked to him. Venerable Ānandā said this in reply that
I cannot see there was any fault on my part. But submitting to your wish and honoring
your word, I will confess my fault.
Venerable Ānandā was past 120. He announced that seven days hence, he
would pass away. Hearing this, people on the two banks of the river Rohini were
quite moved. They began to lament and wail.People on one bank requested
Venerable Ānandā to pass away on their bank, saying that they attended upon
Venerable Ānandā all this time. The people on the other bank, too, started wailing
and lamenting, saying that they looked after Venerable Ānandā all this time. They said
that Venerable Ānandā should pass away on their bank, close to them.
Venerable Ānandā heard all this. He spoke thus that people of both banks
were helpful to me. I cannot just say that they helped and those others did not help.
He then taught that if I passed away either on this bank or the other bank. People on
both banks will start a row over my bodily relies. If a row were to start, it will be
entirely because of me. If the row is quelled it will also be because of me.
On the seventh day, he rose into the sky above the center of the Rohinī River.
Form that position, setting in the air with his legs crossed, he preached a sermons to
the Lay-men on the bank of Rohinī River. And then he passed away in the center of
the Rohinī River. Immediately he passed away a fire arose from his body consuming
the flesh, shin and sinews. The bodily relics remained. These relics went through the
air like white flowers. As if exactly measured, half of them fell on this bank and the
other half on the other bank.
According to the Buddha taught that he had taught us already before. We
must one day be parted with the loved ones dead or alive surely. It will surely be
perished and nobody should expect to prevent this nature indeed, we all must to die
surely one day. Even if the Load passed away surely. Therefore, before we all die, we
should be tried hard all together for to improved, to maintain, and to propagate the
virtues (The teaching of the Buddha.)
Conclusion
Venerable Ānandā studied the teaching of the Buddha for twenty five years
like the shadow of the Lord. He had benefited the whole his life for the Sāsanā. As
three ways of studying Buddhist Scriptures that studying wrongly as grasping a snake,
studying them for liberation for saṃsāra and studying to keep them alive, he studied
the two ways of studying Buddhist Scriptures by studying them for liberation for
saṃsāra and studying to keep them alive. We could see that Venerable Ānandā
benefited his knowledge for the future Sāsanā and he could also seek for liberation of
his life form the round of rebirth.
Reference
1. Khuddakanikaya, Suttanipata.
2. Anguttaranikaya, Ekanipata.
3. Anguttaranikaya, Catukkanipata.
4. Khuddakanikaya, theragatha.
5. Anguttaranikaya, tikanipada.
6. Vinayapitaka, Culavapali, sattasatikakkhandaka.
7. Dikanikaya, mahavagga, mahaprinibbanasutta.
8. Myanmar-English Encyclopedic Dictionary of Buddhist Terms- Part-1, 2.

9.
10.
THE EMERGENCE OF SAMGHA ORGANIZATION
Ma Ecāri
Abstract
The Buddhist Samgha had appeared in India (ME.-103). After attaining the
Enlightenment, the Buddha founded to maintain His Sublime Dhammas and the
organization of samgha. The Buddha had allowed entering His Teaching or Buddha's
dispensation as an opened to all (all levels). And then, contributing to the
metamorphosis of the sangha was the fact that due to the untiring efforts of the
Buddha and his apostles Buddhism ceased to be the creed of a few wandering
ascetics and developed into well-organized religion supported by all kinds of people
from monarchs to villagers. The Buddhist kings patronized the monastic communities
and the pious lay devotees generously offered spacious vihāras, robes, food and the
like. Thus lavishly provided with creature comforts, the wandering life of the ascetic
gradually gave way to the settled life of the monk in the community. Thus; Starting
from that time, the Buddha’s dispensation had been developing till now.
Keywords: well organized, dispensation, Samgha organization, emergence
Introduction
The Buddhist Sangha had its origin in the pre-Buddhist religious movements of
ancient India. When Siddhattha left his home to become an ascetic, there were
already communities of wandering ascetics in India. The Pāli text mention various
religious sects established in the middle Genges vally when Buddhism arose there.
They led a wandering, homeless life and lived on the charity of their lay followers.
Their way of life had its root in Brahmanism with its emphasis on renunciation as the
superme virtue and some scholars regard the Brahmin ritual of pabbajjā or going forth
as the basis for the monastic institutionalization of asceticism.
The Buddhist Sangha originated as the community of ascetic almsmen
(bhikkhus) who recognized the Buddha as their supreme teacher and his dhamma as
their philosophy of life. The early Buddhist texts depict the bhikkhus of the primitive
sangha as leading the unsettled life of forest hermits.
Early days of the Buddha
The ascetic Siddhattha Gotama strenuously practiced all forms of austerities for
six long years. Then He knew He followed the wrong ways. He renounced and
avoided them. He discovered the noble practice avoiding the two extremes. He
strenuously practiced it. He penetrated things as they truly are, and then attained
Enlightenment under the Bodhi tree near Neranjara River on the full moon day of
May (Kason) in 103 Maha Era.
Then, He stayed at seven surrounding areas near Bodhi tree for 49 days.
He sat on the throne under Bodhi Tree in one posture throughout the first
whole week enjoying the blissful peace of Emancipation. (Pallanka Sattaha)
After that, He stood gazing back the throne with motionless eye from the place
48 cubits away. (Animisa Sattaha)
And then, He spent the third whole week walking up and down along the
jeweled path between the Bodhi tree and the place where He had stood. (Cankama
Sattaha)
Then throughout the fourth whole week He stayed at the jeweled chamber
situated to 48 cubits away of the north-west from the Bodhi tree, considering the
seven Abhidhamma doctrines. (Ratanaghara Sattaha)
After that, He spent at the Ajapala Banyan tree near Bodhi tree throughout the
fifth whole week, enjoying the bliss of Emancipation. (Ajapala Sattaha)
Then, He spent at the Mucalinda tree near Macalinda Lake throughout the
sixth whole week, enjoying the bliss of Phalasamapatti. (Mucalinda sattaha)

The emergence of Saṃgha organization 143
Then throughout the seventh whole week, He spent Rajayatana tree situated
160 cubits away to the south of Bodhi tree, enjoying the bliss of Liberation.
(Rajayatana sattaha)
After spending at Rajayatana tree, He took a rest under the Bodhi tree again
about 7 days. During these days, He met the two merchants; Tapussa and Bhallika
from Ukalapa State. They offered the Buddha alms-food. The Buddha accepted it
with the bowl offered by the four Great Deva Kings. The two merchants took refuge
in the Buddha and the Dhamma which the Buddha realized. They are the first lay
disciples in the Buddha’s Dispensation. The Buddha gave eight noble hair relics to
them.
After they had gone back, the Buddha reflected the difficulties of Dhamma to
be understood for the beings; The Dhamma is deep, difficult to see and understand.
If the Buddha were to teach Dhamma, they would not to understand. It may be
weary in His body and mind.
At the same time Brahma Sahampati appeared near the Buddha. He
requested Him three times to teach Dhamma.
The Buddha accepted his request. Then He thought about whom he should
firstly teach Dhamma. He remembered Alarkalama and Udakaramaputta firstly to
utter Dhamma. But a certain deva stated Him that they had passed away last seventh
ago and last night respectively.
Then He remembered a group of five bhikkhus to teach Dhamma. He knew
that they were very helpful for Him, and they dwelled in Magada vana (Deer forest).
So He set out on tour for Benares.
On the way He saw a naked ascetic named Upaka. They spoke each other.
Although He said that He had attained Arahatship, Upaka went away his own way,
saying “It may be! It may be!” The Buddha also departed from that place to Vārāṇasī.
On the full moon day of Waso in 103 M.E (588 B.C) He arrived at the deer park to
teach the group of five monks the Dhamma.

the group of five monks entering monkhood
When the Buddha thus delivered the discourse of Dhammacakkapavattana
the venerable Kndanna followed the teaching concentration his mind on the sermon
through its course and developed his Nana so that he became established in Sotapatti
phala along with the eighteen crores of Brahmas by the time the delivery of the
discourse came to an end. Thirty-two awesome and extraordinary great omens
appeared when the Buddha thus delivered the sermon as on the occasions of his
conception birth and attainment of Buddhahood.
When the venerable kondanna was thus established in sotapatti phala, the
exclaimed with joy “Annasi vata bho kondanna! Kondanna has penetratingly
discerned the four noble truths inded!” so that Devas and humans of the ten
thousand world-systems might hear. Because the Buddha had thus made his joyous
utterance beginner with “Annasivata” etc., the venerable Kondanna thera became
renowned by the name of “Annasi Kondanna Thera”. On thus becoming a
Sotapanna, the venerable Annasi Kondanna Thera asked the Buddha for the state of
being a bhikkhu thus “Glorious Buddha, may I in your presence have the state of
being a novice and then the state of being a bhikkhu”. Thereupon, the Buddha
stretched out his golden right hand from beneath the rob and addressed him in a
voice like that of a Brahma thus: “Ehibhikkhu svakkhato dhammo cara
brahmacariyam samm dukkhuassa antakiriyaya come, bhikkhu, receive the status of
bhikkhu you had prayed for the dhamma has been well-taught by me strive for the
compliment of the noble practice constituting the three upper Maggas in order to put
an end to the round of suffering”. The ordination of the Venerable Annasi kondanna
as bhikkhu came to a successful completion just as the first of the three sentences
uttered by the Buddha ended.
The Buddha took up residence in the Migadaya forest for the rainy season and
on the following day (the 1st waning moon of the month of Asalha) he remained in the
monastery (without going round for alms) and spent the time giving instruction to
Vappa Thera become a Sotapanna in the morning of that very day similarly, the
Buddha remained only in the monastery without going round for alms and spent the
time giving instruction to Bhaddiy Thera on the following day (the 2 nd waning mon of
the month of aslha) to Mahanama Thera on the next following day (the 3rd waning
moon of the month of Asalh) and to Assaji Thera on the day on the day following after
(the 4th waning moon of month of Asalha). Those theras also attained Sotapatti phala
each on the day concerned and all became Ehi Bhikkhus in the presence of the
Buddha.
On Thursday, the 5th waning moon of the month of Aslha, the Buddha
delivered the sermon of Anna lakkhana sutta in order that the five Bhikkhus might
become Arahat with the asavas extinguished. When the anatta lakkhana sutta came to
an end the group of five Bhikkhus became Arahat with the asavas extinguished.
Yasa, son of a rich merchant, becoming a bhikkhu
At the time, in Benares there was a young man of family, the son of a
merchant, delicately reared, called yassa. He had three mansions, one for the cold
weather, one for the hot weather, one for the rains. While yasa, the young man of
family, possessed of and provided with the five kinds of sence-pleasures and was
being ministered to, he fell asleep first and his suite fell asleep after him, and an oil
lamp was burning all through the night. Then yassa, the young man of man family,
having awoken first, saw his own suite sleeping, one with a lute in the mouth,
muttering in their sleep, like a cemetery before his very eyes. Seeing this, its peril
grew plain and his mind was set on disregarding it. “what affliction indeed”? said yasa
and he went to th e deer-part at Isipatana. When he arrived at deer-part at Isipatana,
he saw the Buddha and then the Buddha spoke dhamma to yasa. At the end of
Dhamma, yasa arose Magg-nana in his mind.
Yassa’s father becoming a Sotapanna yasa becoming an Arahat
When the morning came, sujata, yasa’s residence, and looked around. Not
seeing her son, she became worried and went to the rich merchant, rose from her
bed early in the morning and went up the mansion, yassa’s residence, and looked
around. Not seeing her son, she became worried and went to the rice merchant,
father of yasa, and father hurriedly sent out skiful horse-men in the four direction; as
for himself, he set out in the direction of isipatana deer park and finding on the way
the prints of the golden foot ware worn by his son yassa he followed the trail of these
prints. The Buddha saw yassa’s father from a distance, and thinking, “it would be
good to have yassa hidden by my supernatural power so that the father cannot see
him “he kept yassa out of the father’s sight. Yasa’s father came to the presence of the
Buddha and asked him “Glorious Buddha, have you seen yassa the clansman?” the
Buddha replied “Rich merchant, if you want to see your son, you just sit at this place.
Even while sitting here, you will be able to see your son just seated close by. Then the
Buddha delivered him. At the end of the Dhamma, yassa become an arahant and his
father attains sotapatti magga. Soon after yassa made obeisance to the Buddha
respectfully and requested ordination. An then yassa became a bhikkhu. At the time
when the venerable yassa became a monk, there were seven venerable arahats
among men in the world, namely; the Buddha, the five monks and the venerable
yassa.
The rich merchant sujata and ex-wife took three refuge (tevacika saranagamana)
in the world, the rich merchat’s wife sujata and the ex-wife of yassa were the
noble disciples (ariya savaka) who were the first among the femal lay devotes to be
established in the three worded refuge, Tevacika Sranagamna in the world.
Yassa’s four old friends entering monkhood
In Baranasi, there were four rich merchants’ sons by the names of Vimala ,
Subahu, punnaji and Gavampati who were descendants of rich ancestors and who
were old friends of the venerable yassa while he was a layman. On hearing that their
firend yassa had become a monk after relinquishing his enormous wealth and
property, these four rich merchant’s sons reflected and considered thus: “or friend
yasa has given up family life and the world and entered monkhood by shaving off the
head and the beard and putting on the robe therefore the doctrine and discipline of
the Buddha cannot be inferior. It will certainly be superior. And then they
approached to yassa. Yassa Thera took them to the Buddha and He delivered
Dhamma to them. At the end of the discourse, they established in Sotapattiphala,
they requested the Buddha that they may be ordained as monks. The Buddha
permitted to ordain them. At the time when the four rich merchant’s sons thus
became arhats, there were eleven venerable arahats among men in the human world.
Yassa’s fifty friends becoming monks
Then, fifty old companions of the venerable Yasa while he was a layman, who
were descendants of noble ancestors and who were living in rural areas, on hearing
that their friend Yasa had become a monk, they approached Yasa and he took them
to the Buddha. The Buddha taught them way as aforesaid the course of moral
practice leading to the path and fruition, relating to charity, Dhamma relating to
morality, dhamma relating to happy destination Sugati, dhamma relating to the good
path and line of conduct for realization of Magga and Nibbhana etc,. At the end of
the discourse, they became established in Sotapattiphala. And then they became
monks. Soon they became Arahants. At the time, there were sixty-one venerable
Arahants, including the previous eleven among men in the human world.
The Buddha sending out sixty Arahants on missionary work
The Buddha observed the first vassa-residence after attainment of
Buddhahood at Isipatana Magaday. While staying there till the full moon of the moon
of the month Assayuja, the Buddha one day sent for sixty venerable Arahants and
asked them to go on missionary work as thus: "Bhikkhus , go out in all eight directions
for the mundane and supramundane welfare, prosperity and happiness of many
beings, such as human devas and Brahmas. Let not two of you travel together for
each journey, for if two take the same route, while one is preaching, the other will
remain idle just sitting in silence. Bhikkhu, teach the Dhamma that is full of virtuous
qualities in all its three phases, the beginning, the middle and the end and endowed
with the spirit and the letter. Give the Devas and humans, the threefold training of
Sila, Samadhi and panna which is perfect in all aspects and free from the dirt of
wrong conduct (duccarita)"
Then the Buddha proceeded to Uruvela forest of sena Nigama to teach the
Dhamma and to convert the hermit brothers of one thousand ascetics.
The thirty Bhaddavaggi princely brothers entering upon monkhood
After the Buddha had remained at Isipatana Migadaya near Baranasi until his
desire to emancipate the five monks and others had been fulfilled, he set out all
alone, carrying the alms-bowl, to Uruvela forest; on the way he entered a woodland
by the name of Kappassika and remained at the foot of a certain tree. At the time, the
thirty princely brothers by the name of Bhaddavaggi and good temperament,
happened to be indulging in an orgy in the Kappasika woodland, accompanied by
their respective spouses. One of the princes however brought a harlot as he had no
wife. While the princes were carelessly enjoying themselves with drinks etc. the harlot
stole their belongings and ran away. While they searching the missing woman, they
met with the Buddha. The Buddha taught them discourses. At the end of the
discourses, they become established in sotapatti phala, some in sakadahami phala,
and others in Anagami phala, and then they requested to ordain monk. The Buddha
permmited to ordain monks.
Conversion of the hermit brothers and one thousand ascetics
After having established the thirty Bhaddavaggi prices in the three lower
Magga-phala and ordaining them, the Buddha continued on his journey and in due
course arrived at Uruvela. At the time, three hermit brothers (1) Uruvela-kassapa, (2)
Nadi-kassapa and (3) Gaya-kassapa – happened to be dwelling in Uruvela forest. Of

the three, Uruvela-kassapa was the leader and teacher of five hundred hermit
disciple, Nadi-kassapa of three hundred and Gaya-kassapa of two hundred.
The Buddha went to the hermitage of Uruvela-kassapa and requested to stay
one night. He permitted to stay in fire-place there is a very savage and powerful
Naga. When permission was given by Uruvela-kassapa, the Buddha entered the fire-
place exerting his supernatural power not to harm or hurt parts of the Naga's body.
The Buddha acted performance of the twelfth Patihariya there. Finally, Uruvela-
kassapa and his followers requested to ordain. The Buddha permitted to ordain them.
And then Uruvela-kassapa and the five hundred hermits took their hair, their matted
locks, their requisites, and paraphernalia of the fire sacrifice such as shoulder yokes
and fir-stirrers and set them adrift in the current of river Neranjara. When Nadi-
kassapa who lived downstream saw the requisites of hermits set adrift by Uruvela
kassapa and his five hundred disciples, they approached his elder brother and he
asked. O big brother kassapa, is this state of a bhikkhu much noble and praiseworthy?
On being by Uruvela-kassapa, 'indeed, brother, this state of a bhikkhu is much noble
and praiseworthy, Nadi-kassapa and his three hundred disciples, as previously done
by Uruvela-kassapa and his hundred followers, took their hermit's requisites and
paraphernalia of the fire sacrifice such as shoulder yokes and fir-stirrers and set them
adrift in the current of river Neranjara and they requested to ordain monk and the
Buddha permitted them.
When Gaya-kassapa who lived downstream saw the requisites of hermits set
adrift by Uruvela-kassapa and his five hundred disciples, and by Nadi-kassapa and his
three hundred disciples they approached his elder brother and he asked. O big
brother kassapa, is this state of a bhikkhu much noble and praiseworthy? On being by
Uruvela-kassapa, 'indeed, brother, this state of a bhikkhu is much noble and
praiseworthy. Nadi-kassapa and his three hundred disciple, as previously done by
Gaya-kassapa and his hundred followers, took their hermit's requisites and
paraphernalia of the fire sacrifice such as shoulder yokes and fir-stirrers and set them
adrift in the current of river Neranjara and they requested to ordain monk and the
Buddha permitted them. And then the Buddha delivered the Aditapariyaya sutta. At
the end of sutta, they attained the knowledge of the four paths in successive order
and became arahants. There were one thousand and ninty one arahants in the world.
When the Buddha had stayed at Gayasisa as long as he desired in order to
liberate the one thousand former hermits making them attain Arahattaphala, he set
out to go to Ragajaha accompanied by them who were now Arahats. The Buddha
met with king Bimbisara in Rajagaha.
Upatissa and Kolita entering upon monkhood
Sabhaya paribbajaka resided at Rajagaha with two hundred and fifty
parabbajakas. At the time sariuptta and moggallana (two young Brahmans) were the
followers of sanjaya paribbajaka. They had given an agreement to each other: he who
first attains the immoral (nivana) shall tell the other one. On one occasion Sariputta
paribbajaka met venerable Assaji who wandering for his alms in the morning at
Rajagaha. Sariputta paribbajaka said venerable "your countenance is serene and your
complexion is pure and bright." Who is your teacher? Whose doctrine do you profess?
Venerable, there is the noble one who came from sakya linea. He is my teacher. I
profess his teaching. Sariputta asked again what's doctrine, Sir, which your teacher
hole and preach to you? Venerable Assaji talk to him " Ye dhamma hetuppabhava"
etc. Sariputta, after having heard the Dhamma, appeared the path stream entry.
Then, Sariputta went to the place where the Moggallana to him. Paribbajaka
Moggalana also appeared the parth pf stream entry. The paribbajaka Moggalana said
Sariputta "let's go friend and join the Blessed one. He may be our teacher. Thus,
paribbajaka and went to the Buddha. They were initiated and admitted into the order
as Bhikkhus. One the seventh days, Moggallana attained arahant and Sariputta
achieved at fortnight after become monk. The Buddha made them his two chief
disciple Aggasavaka. In the way, appeared Sanga organization along with two chief
disciples and over one thousand Arahants in the Buddha dispensations.

Conclusion
Thus, the Buddha’s dispensation propagated in a short time. Many thousands
of monks attained Sotāpatti, Sakadāgāmi, Anāgāmi and Arahantship fruitions. Many
Lay devotees took refuge Triple Gems and some gained higher fruitions. Starting from
that time, the Buddha’s dispensation had been developing till now.
Reference
1. Vinaya Pitaka, Mahavagga
2. The Light of Asia (Sir Edwin Arnold)
3. The Life of Buddha
4. The Great Chronicle Vol-I – Part One, Part Two
5. The Life of the Buddha – (Narada Thera)
6. The Buddha, His Life and Teaching (Piyadassi Thera)
7. The Teaching of Buddha (Basic Level – I)
8. The Teaching of Buddha (Higher Level – I)

SITAGU SELECTION
SECTION C
THE STUDY OF KUTHODAW PAGODA
Ashin Revata
Abstract
This case study includes about Kuthodaw Pagoda built by King Mindon. There
are 729 Pitaka shrines around the Golden Pagoda. Before describing the Tipitaka
literature, the King Mindon took 7 years, 6 months to finish this work and passed
across many difficulties. Actually it is not easy to write correctly the Tripitakas. So to
describe the Tripitaka scriptures on the marble slab, it reveals about the exemplary
that they had to do step by step to be correct the teaching of the Buddha. And it
explains about not only the process of writing on the palm leaf but also the process of
describing on the marble slab. So, it can be said that this work is very valuable not
only for the world but also for the learners. After the British had destroyed the
Pagoda, the process of restoring of the ruined Pagodas is also very interesting. It
reveals how to repair the ruined Pagoda, how they perform the new ones again and
the aim of growing the trees around the Pagoda, the windows and about how many
time they rewrite the letters on the marble slab again etc. And it also reveals about
that when doing the repairing works, how they do it. By reading it we can see how
Myanmar believes in the Buddhism deeply and how to take care of the Pagoda and
how to adore the teaching of the Buddha.
Keywords: Great merit, shrine, Palm leave, Marble slab, star flower tree, resting
house, destroying, rewriting and redress
Introduction
Maha Loka Marazein is the official title name in Pali. The people reverently
call it Kuthodaw Gyi which literally means the ‘Great Merit of the King’ Referring not
only to the Pagoda but also to the inscribed slabs. After eight long years during his
The study of Kuthodaw Pagoda 153
reign ( A.D. 1852-78) the king instantaneously started to construct seven places;( 1.
Palace 2. Acropolis 3.Mahalokamara zein pagoda, 4.Patthana ordination hall, 5.
Atumashi monastery, 6. Sudhamma rest house and 7. Pitaga store) in Mandalay.
Among them, the King built Kuthodaw to leave a great work of merit for future
generations. This Pagoda was modeled on the Shwezigon pagoda at Bagan which was
built by king Anawrahta and completed by King Kyanzittha some nine centuries ago.
It is set in the middle of a thirteen acre field of 729 Pitaka Pagodas or shrines. Its bell
shaped stupa rests on a base of three square receding tiers. At the four corners of the
pagoda, there are four large golden Chinthe, mythological lions that gust the Pagoda.
The stairway on each side rises to the base of the bell. The Pagoda is topped with a
large hti, an ornamental spire shaped like an umbrella.
The Largest book in the world
On the other hand, this Pagoda is called the world’s largest book because the
golden temple is surrounded by 729 pitaka Pagodas or shrines (Dammacetis). Each
shrine contains a marble slab, inscribed on both sides with the pali script text in
Tripitaka. Each slab is 5 footages in high and 3 footage in weigh and 5 or 6 inches in
thick and sets 1 footage in gauge into the earth. Each stone tablet is housed in its own
shrine, called kyauksa gu, with a precious gem on top, and they cannot be possibly
bound together but they are arranged like a book and set up in a serial order. If they
were put together like a printed paper book, we would have a book 364/2 feet thick-
the size of a modern high-rise building. You would need to invent a special machine
either for turning its pages, because with each 2 page-leaf weighing 13.9 hundred
pound weight, the weight of the book comes up to 520 tons. So it is recorded as the
world’s biggest book by all over the world. They all are arranged in neat rows within
three enclosures surrounding the Pagoda.
The King’s merits

King Mindon, the second last Myanmar king who ruled the kingdom in upper
Myanmar for 25 Years from A.D. 1853 to 1878 was a peaceful and extremely pious
Buddhist king. He devoted most of his time to learning and doing religious and social
welfare works. Therefore during his time, he built many buildings to show his noble
deeds around his capital Mandalay; such as Pagodas, temples, monasteries and
monastic schools, dams, canals, hospitals, rest houses, homes for the aged, parks, and
sanctuaries. But being not satisfied with what he had achieved so far and being
inspired by the example of the model Buddhist king Emperor Asoka, Mindon held a
Buddhist Synod which goes down to history as the Fifth Buddhist Synod. Before the
holding of the fifth Synod, the examining and editing of the teachings of the Buddha
(Tipitakas) on palm leaves were already begun by learned monks. Then the fifth
Synod took place at his capital in A.D. 1871, lasting over five months. Over 2400
learned monks from at home and abroad participated in reciting the edited Tipitkakas
orally. Then the texts of these recited Tipitakas were inscribed on marble stone slabs.
King Mindon describes 729 marble slabs so that the teaching of the Buddha
cannot be disappeared for the last world. Before describing the tripitaka on the
marble slab, he thought that the Tripitaka needs to be corrected. So to make the
correct of Tripitaka, he consults with the learned monks and tries to do all possible
with perseverance as much as he can. After he has been a king for four long years, he
thought that the tripitaka which had copied so many times handing over from time to
time will have some mistakes in it. So in 1856 he made the Tripitaka replace and
rewrite with the three types; (gold writing, ink writing and stylus writing) on palm
leaves to be exactly correct.
Moreover the tripitaka Pali canons were also carefully examined what is right
or wrong by the four prelacy sayadaws, the fifty edited Sayadaws and the fifty learned
monks. After affirming that it is correct, the Tripitaka was written with the stylus on
palm leaf by over hundred personnel clerks. While they were writing, the Ven
Dakkhinarama Sayadaw, Sitaw myinvamtaik sayadaw and Sibanni sayadaw managed
and undertook it. So this project has to do step by step to be correct.

At that time, if one wrote one palm feature, he got one kyat or a coin used as
kyat in charge. A feature means 12 sheets or 24 in pages. There are at least eight lines
in a page. So there are 192 lines in a palm feature. A person who is writing skill
cannot do one feature to finish during a day. But the only one who has already
known by heart can make it finish. If it will find an incorrect word in writing, one has
to set a small spot in the middle of the wrong word on the palm leaf. Therefore, one
does not have to put and read the word included a black spot on it. In maximum,
one can make a mistake until three wrong words in a palm leaf. If there are four
mistake words, stopped the present work he takes the new palm and begin to
rewrites this work again. And then, if someone wants to make charity for it, He offers
the charges to a monk. Then the monk summons a writer to monastery and makes
him write the letters by paying one kyat for a palm leaf in charge. Even if the learned
Sayadaws has examined and edited and checked the letters again which has already
done, it can be attributed it has already finished.
After six long years having written the total 200 letter packages or over 20000
palm features of the literatures of Tripitaka, all tripitaks are moved from Amarapura to
pitaka store in Mandalay hill by the king.
After four years finishing this work, the king has a wishing to describe and to
incise on the marble slab. He wanted to leave a great work of merit by having the
Tipitakia set in stone for posterity, meant to last five millennia after the Buddha.
Therefore the slabs were carved from white Sagyin Hill marble, some 32 miles north-
east of Mandalay. The work of carving began in October 1960 and was carried out in
a special hall within king Mindon’s Royal Palace. Each slab is 5 ft (1.5m) by 3.5 ft
(1.1m) wide and 5-6 in. (12.7-15 cm) thick. Stone craftsmen turned them into smooth
and polished pages. Fifty scribes inscribed the canonical texts of edited Tipitakas on
these pages. It took the whole day for each scribe to finish inscribing 10 to 12 lines.
Learned monks supervised the inscribing work and thoroughly checked the inscribing
pages. The Buddhist scholar/ carvers completed their task in May 1869. And then
when the king makes them incise on marble slabs, there are 111 stones in the five
Vinaya pitaka, 208 marble slabs in the seven Abhidhamma pitaka and 410 marble
slabs in the five Nikaya and the three Suttanta. So there are 1458 pages of the marble
stone book of 729 slabs in total. It took 7 years, 6 months and 20 days to finish
inscribing the texts of Tipitaksas. Each slab is enshrined in a small brick structure
modeled on the reliquary of the Sacred Tooth Relic of the Buddha in Sri Lanka.They
were arranged in neat rows within three enclosures, 42 in the first, 168 in the second
and 519 in the third. It is said that one will need 450 days to finish reading all these
tablet inscriptions if he reads eight hours a day. (Message to Eagle.com Kuthodaw
Pagoda- ' the world's largest book' carved in 729 Marble Slbs) One more stands at the
southeast corner of the first enclosure making it 730, and this stone record how it all
come into being. There are another three marble slabs increased later. Those revealed
about the donations of the king that it cost 22 billion and six million in total. Minister
Vetmaswet set in the two caves at the corner of Sunday in the first enclosure in 1283
because the queen Kyemyin actuates him to do it.
Destroying of the holy shrines
When the British army seized Mandalay in 1885 the grounds of the Kuthodaw
were used as a garrison. The British vandalized the Kuthodaw complex, stole the gold,
jewels and other gems from the hti of the pagoda and removed the gold from the
letters on the slabs.
In 1885, The British copped Sipo king with his companies and took them. And
then they occupied and ruled Myanmar kingdom. At that time, they made all the
king’s services get out of the place and paid them one household for 15 kyats in
moving charge. After that they encamped in it. And then they also disposed the
imperialistic armies in the Mandaly predominant places around the Mandalay hill.
Therefore the king Mindon’s merits: such as Mhasakyamarazein Kyaunkdawgyi
pagoda, Mahalokamarazein Kuthodaw pagoda, Atumashi monastery, Sudhamma
jayat etc were the places for armies. They did not allow Buddhism to go into the holy
sides. And then they lived and broke many pagoda and resting houses in the holy
sides.
In 1890 after five long years, U Aung Ban, revenue surveyor appealed directly
to Queen Victoria with the hope that she would allow general public to visit holy sites
because she had assured to have a high regard for all faiths practiced by her subjects.
The British queen swiftly ordered the removal of all her soldiers from holy areas.
As soon as the British queen allowed Buddhism to go into Pagoda, they
celebrated food offering ceremony of Kuthodaw Pagoda for the first time in 1890.
This ceremony cannot be celebrated around the Pagoda but in the space between
Atumashi monastery and Hman monastery. After that when they went to Pagoda and
examined it, they found many ruined pagoda. However this turned out to be great
sorrow when it was known that the pagoda had been robbed of its rubies, diamonds,
silver, gold, bells and other valuable stones. Among 35 brick resting houses:( 11
buildings in the west and 11 in the south and 12 buildings in north out of the
enclosure), 13 buildings had been almost damaged and the other remaining has been
broken in half. After that they made bricks use to construct a road. All 6570 brass
bells were gone. The gold ink from the sides and top of each marble slab and the
letters had also gone. The claws and marble eyes from the masonry chinthes had gone
and all the biloos along the corridors had lost their heads.
Redress of Kuthodaw pagoda
After that, Buddhism thinking that they would repair the king’s merits again
had assembly together and made a plan. In doing it, they invited Sayadaws, the king’s
relationships and senators and had discussion about that if there are some donor’s
relationships, instead of their relationships they have a chance to repair and if they
are not able to do, the other ones can be redress of the old merits.
Moreover, Atumashi Sayadaw containing with Kin Won Mingyi, Hlay Thin
secretaries, Nyaung Shwe Sawbwar Gyi (Sa Saw Maung), Myay Lat Won, Taung 150
Po and Morpyai Sit Kai daw Gyi decided to repair the pagoda with the brawniness of
the public. Actually it cannot be done by one person but with the harmony and
united.
Therefore, Nyaung Shwe Sawbwar, Taung 150 Po and Moe Pyai Sit Kai Daw
Gyi began to cemen the Pagoda with the 300 kyats. After that, they thought to
replace Thi at the top of the Kyaunksagu. At the time, Moe Pyai Sit Kai Daw who had
ever been in India in 1881 by the king’s sending found that most of Pagoda in
Majjimadesa set Kyaunk Thi at the top of Pagoda to be endured. When he advised
them it should set stone thi instead of iron thi, the others agreed to do like it.
Therefore, in 1892 stone Hti were respectively offered 155 hti by the queen’s
daughters, 58 thi by senators, 102 by Shan Sawbwar and Myo Sar and Ywar Sar and
414 by the civilian donors from up and down. There are total 729 This. At the time,
there cost 10 kyats for a thi and 2 pai for writing the name of the donors.
Growing the trees between the shrines (Kyaunksa Gu)
And then there was also an exemplary merit like stone thi. Moe Pyai Sit Kai
Daw Gyi planned to grow the star flowers between the Kyaunk Sar caves to
overshadow the shade of the threes. When He requested Taung daw Sayadaw U
Mala’s pupil U Nanda to grow the tree, Sayadaw replayed him that growing the tree
is not only to get the shade of the trees but also to offer the flowers to the Buddha.
Therefore, he grew neatly and systematically the star flower trees and Mai Jai trees
between the Kyaunk Sar Pagoda’s cave. For developing the trees, he paid 5 mu for a
tree to cultivate. He gave 10 kyats and paddy to U paw and made him pour tree for 4
or 5 years for development of the trees. (Amar, 1995)
Therefore, in nowadays the trees had already grown and given its cold shade
and flowers for all the people who come into the Pagoda. The people paying respect
to the Buddha or reading the Tripitaka can take a rest peacefully in the shade of the
trees. When the trees also bloommed the flowers, they can pick at the flowers and
offered the flowers to the Buddha. They can also adorn the flowers on their head.
According to my studying, there are 98 trees in the three enclosures; 4 trees in the
first stage, 37 trees in the second stage and 57 in the third place. In summary, there
are 18 death star flower trees, 19 Mai Zai trees and 71 star flowers trees in total.
Therefore growing the trees is a good idea for everyone. By growing the tree, we can
give the cold shade of the tree for all beings in the world. So Buddhavamsa also
revealed the ten advantages of a foot of a tree. 1
Rewriting the letters on the marble slab with ink
Before publishing the tripitaka on the paper, the Kyaunksas or letters was very
important because most of them comes and copies the Tripitaka and compares it.
Therefore, Buddhism conserved the Tripitak from time to time. And then they had
also rewritten the letters with the both of gold and ink on the marble slab for seven
times;
1. In 1885 Writing with gold by King Sipo,
2. In 1892 (1254) rewriting with ink by royal relationships and public,
3. in 1266 rewriting with ink by moneybags Sa U Po Thar and public,
4. in 1275 rewriting with ink by the money of public,
5. in 1282 rewriting with ink by the offering ceremony of commune,
6. rewriting with in by the offering ceremony of commune from 1311 to
1315 and
7. in 1330 rewriting with ink.
When they made the writers rewrite the letters on the marble slab, they had to pay
respectively 5 kyats for one stone in 1254 and 12 kyats in 1251. The writers also had
to write the letters on the marble slab in various forms; by standing, by going on one’s
knees etc. at the time, they used to write with ink produced in Myanmar.
Filling with the needs of Pagoda
After that, in 1274 (1912-1913) the money bags Sa U Po Thar offered the gold
robe on the whole of Pagoda. At the time, it costs 40000 kyats.
In 1280 the 22 rooms in the south and 11 rooms in the west are built and
offered by U Khandi. It cost total 28800 kyats.
1
Buddhavamsa,tha,p-99
In 1286 the moneybags Sa U Po Thar offered 2000 kyats for hooding with
zinc.
In 1289 because it found that teak resting house ruined in the east of the pig
Pagoda, the moneybags Sa U Po Thar built and offered a brick resting house. It cost
8500 kyats for it. Moreover, the ruined windows during the colonialist are also
repaired by the donors. Therefore, in 1275 the iron window in the southern entrance
was built and offered by the community of Tipitaka Kyaunksa. In 1276 the iron
window in the western entrance was performed and donated by the actor U Pho Sein
and the Kyanuksa community. It cost 1300 kyats. In 1294 the eastern and northern
windows were also built and donated by King Mindon’s sons, daughters and
nephews. After that the environs around the pig Pagoda were also managed and
shielded with iron Verandah by U Khanti. At the time, it cost total 10800 kyats for
108 rooms. (Amar, 1995)
In 2013, the Status and international significance of this site was recognized
publicly with its acceptance on UNESCO’s ‘Memory of the World’ register. Despite its
importance, the Kuthodaw Pagoda has not received a great deal of scholarly
attention. However, in 2013 a group of scholars from the University of Sydney and
Nan Tien Institute, Wollongong, established the Kuthodaw Pagoda project with the
aim of photographing, documenting and studying the Kuthodaw Pagoda site and its
inscriptions. The primary team consists of Mark Aallon, Tamara Ditrich, Chris Clark,
Wendy Reade, Royce Wiels, Ian Mc Crbb and Bob Hudson. This Australian based
team has worked closely with several groups based in Mandalay, including
conservators from Photographers, and monastic scholars from the Sitagu International
Academy. Funded by a three-year grant (2014-2016) from Chuo Academic Research
Institute of Rissho Koseikai, Japan to date this project has completed a full
conservation assessment, cleaned all stelae, undertaken site maintenance, taken
digital photographs of all steae and, here, mounted these photographs onto an open
access online database. Currently, steale text is being transliterated by monastic
scholars from the Sitagu International Academy and a preliminary study of the status
of this recension is being undertaken. Future plans include a detailed study of the
recension and the production of a comprehensive and accurate account of the history
of the Kuthodaw dPagoda site within the broder context of the history of Buddhism in
South and Southeast Asia.
Conclusion
The Maha Lawkamarazein or Kuthodaw stone inscription shows not only deep
veneration in Buddhism but also regard for the king Mindons’s idea that he wanted to
leave a great merit for posterity meant to last five millennia/ five thousand years after
the Buddha. Moreover, there are sixth Buddhist Douncils and the Fifth and Sixth
Buddhist Councils were held in Myanmar, apart from the India and Sri Lanka and
recorded Buddha Cannon and its commentaries. It is also significant event of the
Buddhist religious and devotees in the world. Among the rare documentary in
evidence of religious teaching, those complex of stone slabs inscriptions are revealing
the history and history of its community for Myanmar. These stone inscriptions were
created not only by the King but also community and society. King Mindon was
peaceful and strongly pious king, and during his reign, religious and welfare works
were undertaken. These stone inscriptions show the achievement of King Mindon. So
far, he is pious king like King Asoka, and he is a model king of Buddhist Myanmar.
(international memory of the World Register, 2012)
Reference
1. international memory of the World Register. (2012).
2. (1995)
3. (2017)
4. https://en.wikipedia.org/wiki/Kuthodaw_Pagoda
5. havecamerawilltravel.com. (n.d.).Y
6.Message to Eagle.com Kuthodaw Pagoda- ' the world's largest book' carved in
729 Marble Slbs. (n.d.).
7."https://www.google.com/amp/www.messagetoeagle.com/kuthodaw-pagoda-
the-worlds-largest-book-carved-in-729-marble-slabs/amp/gy"
https://www.google.com/amp/www.messagetoeagle.com/kuthodaw-pagoda-
the-worlds-largest-book-carved-in-729-marble-slabs/amp/gy
8. https://opencontext.org/projects/b6de18c6-bba8-4b53-9d9e-3eea4b794268
9."http://asiaforvisitors.com/burma/mandalay/729chedi/index.html"
http://asiaforvisitors.com/burma/mandalay/729chedi/index.html
10."http://www.bl.uk/onlinegallery/onlineex/apac/photocoll/t/019pho0001004s1u
00055000.html"
http://www.bl.uk/onlinegallery/onlineex/apac/photocoll/t/019pho0001004s1u
00055000.html
11. https://www.mmtimes.com/national-news/mandalay-upper-myanmar/7393-
unesco-listing-to-12.boost-kuthodaw-visitors-trustee.html
13. "http://minglabar.net/where-to-go/mandalay/kuthodaw-pagoda-the-worlds-
largest-book/" http://minglabar.net/where-to-go/mandalay/kuthodaw-pagoda-
the-worlds-largest-book/
14. "https://curate.nd.edu/show/ft848p61h22"
https://curate.nd.edu/show/ft848p61h22
15. "http://sydney.edu.au/arts/research/kuthodaw/about/index.shtml"
http://sydney.edu.au/arts/research/kuthodaw/about/index.shtml
16. https://www.anywhere.com/myanmar/attractions/kuthodaw-pagoda-buddhist-
site
17. https://dharma-records.buddhasasana.net/photos/kuthodaw-pagoda-
mandalay https://dharma-records.buddhasasana.net/photos/kuthodaw-pagoda-
mandalay
18.http://www.orientalarchitecture.com/sid/520/myanmar/mandalay/kuthodaw-
temple
http://www.orientalarchitecture.com/sid/520/myanmar/mandalay/kuthodaw-
temple
SHWE KYIN SAYADAW AND KING MINDON’S WOODEN HOSTEL
AT MAHADHAMMIKARAMA COMPOUND
Ashin Janinda
Scope
With regard to scope present in front to you all I will have to state a brief
story of Shwe Kying Sayadawgyi, his supporters __ king Mindon in 1221ME, next king
Thipo in who strongly patronize monks in the order a great deals during their regions.
Well-known and colorful, artistic wonder temple called central monastery is
established by king Mindon and also did king Thipo continually, and how they
continue to maintain the temple well in genius goodwill with coming generation.
Significance
Today, in Buddhist history through Myanmar the shwe kyin sect play a critical
role in abiding by vinaya-rules and appearing the expert, competent missionary
monks who spread all over the world. Competent monks brought up by shwe kying
schools participated in composition and dessemiting the original Dhammas of the
Buddha in order that the whole Myanmar devotee people would understand and
analysis them clearly and they can know what is right and wrong, beneficial and
unbeneficial, what should be done and should not be done.
Various translated texts composed by shwe kyin sayadaws can be counted on
judicial system of Vinaya texts and Abhidhamma such as Paramatta sarupadipani for
those who is interested in Abhidhamma some scholars who want to study it deeply.
So no one can deny that its history and translated works composed by shwe kyin
sayadaw and his successive complete monk can support to the order of the Buddha a
great deal.
ME-1217 dealing with shwe kyin history is an important day. So the
important events regarding to this school can be found as follow;

• Ashin Nanda (Later known as shan kalay sayadaw) was invited and donated to
him a monastery on third day of waxing-vaso in shan kalay island.
• The envorimented areas located in northen part of Shaimmakha village was
given as nature resource, santaries and free zone on full-moonday Wakhaung.
• An ordinance can be cononized on first day of wanning Tapotwe month.
• The boundary named jinorasa sadhu pamojja was constructed on sixth day of
wanning Thadhingyut.
• Shwe kyin sayadaw was appointed missionary monk and sent to Mying Chan
Town.
• Forest monastery situated in mountain of shaimmakha was set up again by
Ashin Jagara.
• In 1217 (1222) the shwe kyin compound was set up.
The seven important events play a vital role mentioned above in Buddhist
history of shwe kyin in M.E 1217 area.
Introduction
Various hostels or temples build in Kune Baung and Inwa dynastry are
included in four following hostel categories;
1. Phya Thet Saung (hostel)
2. Canu Saung
3. 3. Four stored hostel
4. Marabhin hostel called jetavana
5. Bhoga Saung__ stored place and refactory or dining room.
Whosoever kings donated temple, they added and constructed the five temple
types mentioned above. This is also a kind of ancient works, here to highlight the fact,
the kings and their adherent used to contribute Buddhist religious monks and novices
a great deal by ways of four preliminaries requesites in genius good will.
On the other hand, citizen also accustomed to support (offer) to the order of
the Buddha comparison with kings, princes and their follower. So there is evidence to
Shwe Kyin Sayadaw and king Mindon’s wooden hostel 165
show that there was a lot of monasteries, rest-house, hostel, pagodas, wells, lakes,
moat and other meritorious deeds throughout the city. The king Mindon and Thipo is
the last dynasties in the history of Myanmar. Colourful, artistic wooden temple set in
kings are so proud of among the global citizens as symbol of archaeological cultures
and heritage for Burmese.
Shwe Kyin Sayadaw
The biography now I will depict is about the future shwe kyin sayadaw. His
parents are trader- U Maung and Daw Mel Mi and he namely Maung Thant was born
in shwe kyin village, on twelveth day of waxing-waso , Wellet township Shwe Bo
region in 1134. He had four sibling-one elder sister and brother, two younger sisters.
Seven years old Mg Thant was sent OO monastery to venerable Vajirabuddhi
by his parents. At the age of seven, he had to study Buddhist preliminary scriptures__
Grammars, nine Abhidhamma texts thoroughly, taught by his abbot. When he was
fourteen years old, he continued to learn monastic basic works__ paccavekhana,
sekhiya rules, and higher canons, Mahava and Culava codes and regulations, and
further studies__ original canons and commentaries.
So in 1198 ME, he was ordained under the supporting his parents. His name
in the term of the order is Jagara which denotes energetic and active one or one who
awake up from sleeping of the circle of birth and death by means of defilement.
Having dwelt his preceptor in 1198 ME, he moved to Shwe Bo city in 1199, at the
age of fifteen in order that he keep on studying higher Buddhist education. Under
Wankabar sayadaw he had been learning grammatical works and other Suttanta,
Abhidhamma texts, and commentaries and sub-commentaries for three years.
When he was eighteen years in 1202 ME he went wamkabar sayadaw to other
famous sayadaw name Candimabhivamsa, or other name Thilone sayadawgyi. Here,
to highlight the fact of Thilone sayadawgyi, he was a specialize monk in both learning
and practice of the dhammas. At the age of twenty, under the guideline of Thilone
sayadaw, he became a man by patronizes of his parents, whose preceptor was

venerable Vajirabuddhi in native village of his mother and then Ashin Jagara moved to
Mankyikam village and its abbot because he want to polish his Grammatical texts
more.
It was in 1205 that he arrived in Amarapura city which is a lot of expert,
competent monks in Buddhist educational fields, and which was second Amarapura
city in the period of Shwe Bo Min. By the time, crown- prince and Jagara was getting
known each other a little bit.
The monasteries where he settled down and studied the higher Buddhist
educations more in Amarapura palace are as follow;
 Pelpar monastery compound.
 The Ing (Ming ohn) compound.
 Mya Thein Than monastery compound.
 Inwa bakaya kyaung.
In 1218 at the age of 25 years, he carried out to develop and flourish the
Buddha teaching at shankalay kywan(island) village with Ashin Medhananda who is
would be gu pyu forest monastery sayadaw in Yesakyo township under guideline of
villge’s abbot.
In 1211 he taught doctrines and csnnonical texts to fifty students while living
in forest monastery under Thein pyu sayadaw sagaing division. It was in 1213 that he
dwelt in kyaung pin forest at westhern part of Shwe bo. It was in 1214 that king
Mindone ascended the throne on eleventh day of waxing Tapaung.
In 1217 that the boundary called jinorasa sadhu pamojja was constructed in
the Khemasivaabayagiri Kyaung Teik because Sima was set up by nine alphabets
consist of Tuesday-monk and Tuesday-supporter king. He moved Shaimmaka Tarat
Taw forest Amarapura palace in the term of invitation of king in 1217 with his
teacher__ Catrone Sayadaw.
Here to highlight the fact of Shwe Kyin Teik, he bare to settled down in this
compound although some observe estimate this Teik was set up in 1217. In fact, it
was said this compound donated by king Mindone was built in 1222 according to Eng
kying khat kyaing shwe kyin gaing.
The king started to ascend throne at Amarapura in 1217 ME and as to being
the king, Mahadvaranikaya sasanavamsadipani quoted like this; “The crown prince
received the throne on Tuesday, the eleventh day of Waxing moon of Thapaung in
1214”. ‘The king transformed yatana sein kha city (shwe bo) to kyouk myoung part
and there by left for Amarapura city to consult matter of the new palace construction
with the wise monks and lay people” the work mentioned above quoted like this.
Canonical texts composed by shwe kying
Nappilinatthi sangaha text, Nattihara vibavani and Atthika kammatthana texts
and so forth composed and compiled, some canons were translated which
contributed the great benefits to present day, and some translation interested seekers.
In brief, he carried out various religious affairs and practice for him and teaching
monks and novices there and rendered some canonical texts while he was living in
high cave of Mandalay Hill steadfast in genius goodwill with patronizes of king
Mindon. Relationship between shwe kying sayadaw and the kings play a vital role in
making the order of the Buddha developed and flourished so that their cooperation
could be obvious and apparent like sun and moon in the world. He settled down and
lived in the region of kings of Thipo and Mindon.
It was in 1246 that he stayed at Mingon Ngail Taung forest before just passed
away. By the way, he receive the most superior degrees offered up by king Mindon
and Thipo the great deal and the kings supported him the Four necessary requisites
and other relevant offering things and also helped his mother and gave comfort
shelter her to live in ease. To sum up, it was in 1255 that he passed away on seventh
day of wanning moon Tapaung at the age of 71 old.
King Mindon, Wooden hostel

Though it was believed that shwe kying Teik was put up in 1217 ME by the
king, actually, shwe kying sayadaw moved and settled down there in 1222 ME
because the king invite him to live in there and also promise to contribute necessary
things—foods, robes, monastery and medicines, on the other hand, his mother and
father have been brought to Mandalay golden city. Here to highlight the fact of king
Min don, in shwe kying teik, there was fourty-three monasteries__small or side
monasteries 42 and Main monastery now call A Lei Kyaung Taw gyi for monks and
novices there could learn and practice easily comfort with purpose of development of
the Buddha’s teachings just as moon and light shine brightly and they give human
beings light and dark. Here especially I would like to highlight Main monastery called
A Lel Kywan kyaung donated by king Min don in 1221. This monastery made in
woods (teaks) included in two hundred and sixty-two posts (piles_Tai).
There are seven stair case __ three stairs in western of it, three northern, and
one stair in the front side of it accordance to shwe kying inscription. In wooden hostel
(temple), it contains in great edifice, canu hostel, four stored edifice, and Boga hostel.
This wooden temple was set up in line from east to west and it was cost in
coins 222355 by the king and queen named Ling Pan Taik car, and it was taken
responsible for construction by carpenter U So The wooden hostel was set in very
beautiful, artistic, decorated designs and arts. It is can see colourful and artistic legacy
and arts and works as very ancient cultures and heritages.
The art and work in wooden temple (hostel) are similar to those of Ananda
pagoda which is most artistic, Sabbannu Pagoda that is the most massive building
Dhamma which the highest peak in Bagan period.
With regard to renovating the central wooden temple (hostel) as the origin
templ became decay decomposed and decreased gradually the temple bagan to
renovate in 1993 BE and total completed it in 19994 with supporting of the state-
solidiatary commette. Je town and canu hostels of central temple was started to
restore in 1992 BE because the hostels was affected by natural dissastar__ wind, sun ,
and destroying and so on.

In 1993 (11-1-1993) veranda and two stairs were added to central temple,
and completed works on fifteen day of July in the same age. Furthermore, Tower and
round Veranda was branched out as annex hostel in 1993(30-1993) and completely
finished on thirty day of September in 199 CE. The renovation and restore of central
temple mentioned above are decorated in about a hundred years after demise of
shwe kying sayadaw Gyi.
Conclusion
To sum up, the first shwe kying sayadaw who initially established the history of
shwe kyin’s sasana was very famous chief sayadaw in the religious mile stone of the
Buddha and he was such competent one who full of attributes of morality,
concentration, wisdom, loving-kindness, compassion, and that of tolerances, and who
compiled over a hundred canonical works which made guarantee of benefits for next
generation. Because of his gratitude, the learned, wise modern monks with good
characters brought by this sect are making missionary service in genius good will all
over the world.
Wooden temple set in colorful and artistic works, figure plates are always
flourishing with international tourist and local visitors daily. For those who is interest
in ancient cultures and arts, the temple is very curtail place because it was decorated
in colorful artistic works and figures, and cults. Art and works sculpting in central
temple are very proud of all over the world and is a kind of priceless value for the
Myanmar community.
Compared to other countries in archeological heritage and cultures, Burmese’s
legacy can excels others and foreigners and visitors recognize them as a symbol of
archaeological culture and customs of all Myanmar society at the present of the global
citizens till now. It is valid to say that there is no town that archeological art and works
don’t have around the Myanmar so no one can deny that Myanmar is a country full
colorful land of legendary, golden land of Pagodas and a country full of archeological
priceless arts and works.

Reference
၁။ ။ (၁၉၉၄)။ ။ ( )။
၂။ ။ (၁၉၉၅)။ ။( )။ ။
၃။ ။ (၂ ၁၁)။ ။ ( )။
၄။ ။ (၂ ၃)။ (၁၅ ။
၅။ ။ (၁၅ ) ။
၆။ ။ (၂ ၁၁)။ (၁၅ )
၇။ ။ (၂ ၉)။ ။
။
HISTORICAL STUDY OF THE PAGODA IN TEN MINES REGION
Ashin Paṇḍavaṃsa
1. Observation
1.1. Introduction
1.1.1. Purpose
 Myanmar is so called Golden Land as it has many golden stupas
throughout the country. Each region has its famous religious site or
stupas but it is difficult to know by everybody except the most famous
stupas. This paper aim to high light those pagodas in remote areas,
Kadu regions.
 There are two famous stupas in Kadu region – Kat Kyaw Pyi Lone Aye
Aung Daw Mu Pagoda and Maw Sae Ywar Pagoda. It was said that they
emitted gradients on an occasion. So these two pagodas are the same
or not? As they exists in the neighboring places, it is difficult to clearly
know without investigating them.
 This paper aim to estimate the establishing date of Maw Sae Ywar
Stupa by consulting with the history.
 The other thing is to observe the emitting of glorious and sparkling light
from the stupa; it was said that both of them emitted sparkling light
once upon a time.
 The last thing is to record the history in English language to help the
world wide researchers.
1.1.2. Background
 In Bamauk, Pinlebu regions old people talks about a pagoda emitted
lights. U Bo, 60 years old man who lives in Pantaw village Bamauk
township, said that when he was young he heard about emitting light
from the pagoda. He heard someone's crying that come and look at the
pagoda. Strange lights were emitting from the pagoda.
 U Maung Soe, 50 years old man who also live in Pantaw, also
advocated that case. He additionally said that some people thought it
was the reflection of the light and so they covered the art glass with
black sticky liquid on the banana bud of the stupa that emitted lights.
But the lights continued to emit.
 The family of U Hla Tin and Daw San San Myint donated new
diamond bud and new Harmika to the Maw Sae Ywar Stupa in 1994.
At that time, the stupa emitted glorious light and 20,000 people
including monks saw that incident. (Taetaw, 1996)
 At the nights of 21 and 22 of May, in 2009, Manpin Sayadaw U
Sobhita and U Tejobhāsa asked Sandarlin Studio (Bamauk) to take the
video of emitting lights from the pagoda, but the lights were strangely
not appear in the Video Recorder. (Tejobhasa, 2010)
1.1.3. What is a Stupa?
 It is stated in dictionary that "thūpoti cetiyaṃ bhave". (Dictionary,
p.436) Both words - Thūpa and Cetiya mean honourable place for
people. In the sub commentary of Abhidan, it explains:
Thūpasaddo sa mukhe pi, cetiyasaddho pana
Mukharahite yeva vattati. (Commentary of Dictionary)
 The word 'Thupa' gives the meaning of cetī contained an entrance in it.
Cetiya means a cetiya that absent the entrance.
 The name 'cetī' is existed not only in Buddhism but also in other
religions. There are many cetis in Vesālī, such as udena ceti,
satthambha ceti, bahuputta ceti, sārandda ceti, cāpālaceti, etc. These

Historical study of the pagoda in ten mines region 173
were not Theravāda Stupas of the Buddha but the shrines to honour.
Although they were just shrines for spirits, they were the places for pay
homage. So they were called 'Cetis'.
1.1.4. Persons who were deserve to enshrine
 In Buddha's dispensation, four persons were deserve for enshrine. It
means honorable persons to be enshrined the remaining after death.
They, honorable persons by people, deva and brahma, were
1. The Sammāsambuddha,
2. Paccekabuddha,
3. The pupils of the Buddha and
4. The Universal Monarch
They are also called 'Thūpāraha'. (Aṇguttara, catukanipāta, Pā, p.567)
1.1.5. Megalithic Burials of India and Earlier Buddhist Stupas
 The early stupa, in which the bone relic of the holy person was
enshrined, was very similar to the early megalithic burial grave of
Central and Southern India. At the megalithic time the body of a dead
person was buried inside the pit, together with the pots bearing
offerings and metal utensils. The pit was again covered with cap stones
at the ground level where a shallow mound no top of it was added with
chipped stones. Around the stone heap, a row of stones was placed to
encircle as the fencing. Sometimes the skeleton was found, buried
inside the stone cist under the cap stone.
 The earlier Buddhist stupas, looked almost similar to the Jainnish
stupas, which appeared earlier than Buddhist. The cremated relic of a
holy person or the Arahat was put inside the burial urn and placed at
the foot of the pit, which was usually chosen on top of a hillock, and
covered with a capstone at the ground level. To be a monument,
stones were overlapped on top of the cap stone as to create a
hemispherical stone heap where an umbrella stood on top of it and
served to glorify the monument, as illustrated in the early Indian silver
coins.
1.1.6. The Differences between the Megalithic Burial and the Buddhist Stupas
(a) A megalithic burial was typical for burying a human
skeleton, together with his pots and other utensils, while
a Buddhist stupa consisted of bones and ashes which
were buried inside a burial urn or relic casket.
(b) The megalithic burials were of ordinary laymen, while
the Buddhist stupas or topes were for the holy and
glorious figures like the Buddha and his disciples.
(c) A megalithic burial was a kind of preparation for the next
life, where as a Buddhist stupa was only a monument for
a holy person who could escape from the cycle of
rebirth. (Win Maung, 2014)
2. Analysis
2.1. The Locations of the two famous Stupas
2.1.1.Location of Maw Sae Ywar Stupa
 In Sagaing Division, upper Burma, three mountain ranges – Kankaw,
Minwun and Hman Kin – are the branches of Himalaya. Ayeyarwaddy
River flows in the eastern side of the Kankaw Mountain and end up at
Htee Gyant. Mae Zar River flows in the east of Min Wun mountain
and ends up at Sagaing. Hman Kin mountain exists between Bamauk
and Kawlin Township, and it is very long. Gadu ethics live in the
eastern region of Hman Kin Mountain and Kanan ethics live in the
western plain. Maw Sae Ywar stupa exists in the region of Gadu, Maw
Sae Ywar; exactly it exists in Myauk Maw village. This is the first stupa
in Hman Kin Mountain range.
2.1.2. Location of Kat Kyaw Pyi Lone Aye Aung Daw Mu
 It is located on the mountain of Shwe Pu Zun about two miles away
from the north of Khae Dwin village, Maw Khar Group, Pinlebu
township, Katha District, Sagaing Division.
2.2. Historical Records of the two Stupas
2.2.1. Historical record of Maw Sae Ywar Stupa
 Ashin Arahan and his pupil Ashin Dhammasāra came to the region of
Kadu, between the Ayeyarwaddy River and Sallāvatī River, by their
supernormal power and led to build a stupa in 443 AD. In 446 AD.,
The Golden Harmika was offered to the stupa. (Taetaw, 1996)
 Its original shape was alike a heap of stones. Kha Min Tone, the leader
of village patronaged to build the stupa. The residents did not know
how to build a stupa and they even heard the word stupa. At that time,
the Buddhism did not reached in that region. It was introduced into
upper Burma after Emperor Anuruddhadeva ascend the throne in
Bagan. Ashin Uttama and Ashin Sumana went to Shan State and Ashin
Buddhassa and Ashin Sumana went to Moe Hnyin and Moe Gaung to
propagate the dispensation of the Buddha. Ashin Arahan and Ashin
Dhammasāra introduced Buddhism to Maw Sae Ywar region.

2.2.1.1. Sparkling from Maw Sae Ywar Stupa
 The new diamond bud and a new golden umbrella were offered
to the Maw Sae Ywar Stupa in 1994. The stupa emitted glorious
light and many people saw it obviously. It was occurred last 23
years ago, and U Win Maw Oo who live in Maw Sae Ywar and
the other residents advocated that it is true.
2.2.2. Historical record of Kat Kyaw Pyi Lone Aye Aung Daw Mu Stupa
 Once upon a time, there was a huge golden crab lived on the
mountain (later Shwe Pu Zun Taung) and he grabbed and ate up all
living beings come up to the mountain. One day a herdsman saw him
while bringing a cow to his lair; after attacking and capturing. The
villagers attacked and conquered him by the strength of all villagers.
From that time on, that mountain was known as Shwe Pu Zun Taung.
 In 1951 and 1954, sparking lights emerged from the top of Shwe Pu
Zun Taung. U Sobhita, Mawgyi Khae Dwin Sayadaw had a strong
desire to build a pagoda on the top of the mountain. In 1954, U Nanda
(Myauk Maw Sayadaw), U Pa ññā (Mawlin Sayadaw), U Sobhita
(Khaegyi Maw Dwin Sayadaw), U Indavaṃsa (Taung Maw Sayadaw)
recited Kamma vācā to clean the earth. While the ground was cleaning,
three cases including things in it was found. When the case were
opened up, the mustard seed size sta ipomea color relics were found in
it. (Tejobhasa, 2010)
2.2.2.1. The Monk who do not Believe without Seeing over transmitting
gradient from Stupa

 One day, in 2007 CE. Ashin Tejobhāsa arrived at Khae Dwin
monastery while local people were seeing the marvel gradient
emitted from the stupa. The strange incident took place for
about 45 minutes; (7:45 pm-8:30 pm), but he saw nothing that
night and he went to bed without satisfying. As he was a
practical person, he did not believe about emitting the
radiations from the stupa.
 The next day, he went to the stupa and waited for the whole
day to see the gradients. He was disappointed not for seeing till
8:00 pm and he thought that his bundle of unwholesome was
very heavy; he could not able to see the gradients from a
distance and also from a nearer place.
 At that time, U Kyar Maung and some other villagers run up to
the mountain crying that "the lights were sparkling!"
 He came out of the pavilion covered with leaves, and put his
palms together aiming to see the gradients. He, finally, got the
opportunity to see the marvelous rays at 8:05 pm-9:00 pm.
 The process of emitting gradients was thus: at the tip of the
diamond bud became reddish as like the color of a flawless
ruby, and after a few minutes the clear and shiny sparkling
lights were turning around the diamond bud at the four
directions.
2.2.3. The Information from the Local Resident People
 Local resident people, from Myauk Maw and other villages, said that
the two stupas mentioned above are not the same stupa. Whereas
Maw Sae Ywar Stupa exists in Myauk Maw village, Kat Kyaw Pyi Lone
Aye Aung Daw Mu exists near Khae Dwin village.

2.3. Ashin Arahan who led to Build the Stupa
 There was a legendary about Ashin Arahan. It is stated in History of Glass
Palace: Seeing Buddha's dispensation was not pervaded in Sunāparanta,
Tambadīpa region, the Arahants went to the King of devas and asked to
deliver a person able to propagate Dispensation in that region. Sakka also
asked a deva to help and he was pregnant in the womb of a woman of
Brahmana. In due course of the time, he was born and looked after by Ashin
Sīlabuddhi, an Arahant. When he was grown up, he entered the Order and
learnt the Buddhist literatures in a short time. After he became an Arahant, he
was well known as Ashin Arahan throughout the Jabudīpa.
2.4. Lineage of Shin Arahan or Ashin Dhammadassī
He had a long lineage as follows:
1. Ashin Upāli, a bestowed of Vinaya, at the time of the Buddha,
2. Ashin Dāsa,
3. Ashin Sona,
4. Ashin Siggava,
5. Ashin Caṇḍavajji,
6. Ashin Moggaliputtatissa,
7. Ashin Sona,
8. Ashin Sobita,
9. Ashin Somadatta,
10. Ashin Sumanatissa,
11. Ashin Sobāga,
12. Ashin Somadattha,
13. Ashin Anomadassī,
14. Ashin Adhisīla,
15. Ashin Pyāṇdassī,
16. Ashin Mahākāḷ and Ashin Sīla Buddhi

17. Ashin Dhammadassī or Ashin Arahan (Taetaw, 1996)
2.5. Bagan and Anawyatha
 In 1017 AD., Anawyathar ascend the throne of Bagan. Its original name was
Pyugāma, a village where Pyu ethnics live, and it was transformed to Pyugam
and then Bagan by the changes of time.
 Anawyathar was descended from a Pāḷi term Anuruddhadeva, the spirit that
does not dissolve or die. Its alternative name in Sanskrit Dictionary was
Ussapati. As Ussā (Bago) was once the subordinate of Anawyathar, prince
Manicandā, the daughter of the King of Bago was sent to Anawyathar as a
present. Thus, Anawyathar awarded the alternative name of Ussapati (the
governor of Ussā) Anuruddhadeva. (Kapyatthacandikā)
 Anawyathar was a traditional Buddhist but it was not Theravāda Buddhism. It
was just Pwe Kyaung Buddhism, Mahāyana. He did not satisfied that religion,
and wanted to substitute with another better one at one time.
2.6. Arrivial of Ashin Arahan to Bagan
 Whereas the Buddhism introduced by Ashin Sona and Ashin Uttara was
completely flourished in Suvaṇṇabhūmi or Thathone, Ayee Gyi, Mahāyāna
Buddhism was strong in Tambadīpa. Knowing the Buddha's dispensation was
not reached to Sunāparanta, Tambadīpa, he came to Pugārāma to propagate
the Buddha's Teachings. When Anawyathar met him, he was awarded as the
teacher of the King and received the affections of the King Anuruddhadeva
because of the significances of his calmness in noble silence.
2.7. Arrival of Buddhism to Myanmar
 These Mahāya Buddhism entered Northern Myanmar about one hundred
years earlier than Theravāda Buddhism. They are also called Ara ñavāsī or
Arigyi School, that accept the first time sex at the night of a lady's marriage.
They perfused to Bagan gradually from the Northern part of Myanmar.
 The image of Avalokitasara, the image of Ma ñjūsīri Buddha to be can be seen
throughout Myanmar, in ancient pagodas. It clearly shows that Mahāyāna
Buddhism was existed once upon a time in Myanmar. (Taetaw, 1996)
 According to the commentary of Pārājika, Emperor Sīridhammāsoka built a big
amount of stupa in 320 BC, and held the third Buddha synod in 309 BC.
After that Ashin Sona and Ashin Uttara, accompanying five arahants, come to
Suvaṇṇabhūmi (Thathone) to propagate the dispensation of the Buddha.
From that time on, Theravada Buddhism was established in Myanmar and
existed till at this present.
3. Interpretation
3.1. The Two Stupas are the same or not
 Maw Sae Ywar Stupa exists in Myauk Maw, Kat Kyaw Pyi Lone Aye Aung Daw
Mu exists near Khae Dwin village. The two stupas exist different places and
local people firmly said that although the way of famous is similar, they are
not the same stupa.
 So it is very clear that the two stupas are different pagodas.
3.2. Investigating of the emitting of glorious and sparkling light from the stupa
 U Win Maw Oo and the other residents advocated that Maw Sae Ywar Stupa
emitted lights last 23 years ago is true.
 Ashin Tejobhāsa admitted he himself saw the radiations from the Stupa.
 So, both of them emitted sparkling colors from the Stupa.
3.3. Comparing the Establishing Date of Maw Sae Ywar Stupa with the age of
Anawyathar
 In 1017 AD., Anawyathar ascend the throne of Bagan. Then, Ashin Arahan
arrived Bagan and he did missionaries.
 Old Maw Sae Ywar History mentioned that Ashin Arahan and Ashin
Dhammasāra led to build Maw Sae Ywar Stupa in 443 AD.
 In this situation, there may be two or three cases. If he was the first person
who actually and firstly established the Maw Sae Ywar Stupa, the establishing
date would be wrongly recorded.
 If he was the first person who established the Stupa and the recorded date
was right, he reached Maw Sae Region earlier than Bagan.
 If he reached Bagan first and then he reached Maw Sae Region and the
recorded date was correct, he would not be the first person who built the
Stupa. He may be the renovator.
 If he reached Bagan first and then he reached Maw Sae Region and also he
was the first person who established the Stupa, the recorded date might be
completely wrong. Maw Sae Ywar Stupa was built after 11 century AD.
3.4. The Relics were real or not
 Relics are two kinds – asambhinna and sambhinna – the relics that did not
broken up and remained originally are asambhinna and the broken up relics
were called sambhinna relics.
 Buddhavamsa (Tipitaka) stated that there are seven relics that does not broken
up, by saying:
Uṇhaīsacaturodāthā, akkhakā dve ca dhātuyo.
Asambhinnā imā satta, sesā bhinnāva dhātuyo. (p.373)
 The seven unbroken up relics are one turban (Uṇhīsa), four canine tooth
(Dāṭhā), and two collar-bone (Akkhaka).
 Apart from them the rest were broken up relics of the Buddha. These relics
can be classified into three sizes; the largest, middle and the smallest. The
colors were also three kinds; golden, pearl color and the color of star flower
fruit. The largest size relic is as like green peas (mugga) and its color is gold.
The middle size relic has pearl color and its size is as much as big a broken
rice. The smallest relics have star flower fruit color and it has mustered seed
size. (Tipitaka)
 Consulting with the Pitaka, U Sobhita, Manpin Sayadaw, recommended that
the relics found on the top of Shwe Pu Zun mountain were actually the relics
of the Buddha, not the pot of Pyu ashes.
4. Action
4.1. The locations of the two stupas clearly showed these two stupas are
not the same stupa in different names.
4.2. Both of them are famous stupas for their histories and miracle
incidents or events.
4.3. According to the research, the two pagodas transmitted glorious light
from the top of the stupa. The relics may be considered as the relics remained
from the Buddha; Ashin Tejobhāsa and the most learned persons consulted
with the Tipitaka over the relic if they are real or not, and they concluded the
relics are real.
4.4. Throughout the research showed the establishing date of Maw Sae
Ywar Stupa might be later 11 century AD., after Anawyathar ascended the
throne of Bagan.
5. Bibliography
Buddhagosa. (n.d.). Parajikam Atthakathar.
Taetaw, S. (1996). New History of Maw Sae Ywar Stupa. Htee Gyank.
Tejobhasa, U. (2010). History of Kat Kyaw Pyi Lone Aye Aung Daw Mu. Bamauk:
Shwe Pu Zun Taung.
Win Maung, U. (2014). The Evolution of Stupas. Sagaing, Myanmar: Department of
Research and Compilation Sitagu International Buddhist Academy, Sagaing.

AN ARCHEOLOGICAL STUDY OF KAUNGMUDAW PAGODA
Ashin Indāvudha
Abstract
The overall focus of this paper is not specifically or exclusively on the Stupa
architecture and on the iconography of the Buddha's image, but predominantly on
the historical and doctrinal considerations, which disclose their contextual and
ideological background, and underpin their innate and mystic permutations. As
monuments and icons, Stupas and images do have their respective and distinct
function and significance, but they also have certain ideological interconnections. All
these monuments for the restoration and conservation works have been undertaken
by the Department of Archaeology and National Museum, the Pagoda Trustees, and
the Associations of local Heritage Trust. A number of Buddhist Monuments have been
conserved and preserved while a few of them need to be conserved and preserved in
Myanmar.
Keywords: Stupa, Archaeological, Buddhist monument, Preservation of the Buddhist
Historical Sites
Introduction
After the Buddha's cremation, his relics were divided into eight shares and
distributed among eight rulers, who built stupas over the received shared of the relics.
In addition, two more stupas were erected, one over the vessel or vase (dona) use for
dividing the relics, and one over the embers1. Thus, shortly after the Buddha's
cremation, altogether ten stupas were built, eight containing proper relics, one
1
Dīghanikāya, II.166-67.
An archaeological study of Kaungmudaw pagoda 185
containing the Dona vessel, and one containing the embers. The subsequent history
and conditions of these stupas are not well known or documented. According to the
available records, during his rule the emperor Asoka (268 – 232 BC)2 significantly
enhanced and spread the cult of the stupa. He is said to have extracted the buddha's
relics from the above eight stupas, and enshrined them in a symbolic number of
eighty – four thousand stupas, which he erected in various parts of his empire 3. This
was the second and perhaps the largest redistribution of the Buddha's relics. During
the subsequent centuries, and up to the present time, the stupas continued to be
constructed in India and eventually in other Buddhist lands of Asia. As the Buddhist
history progressed and new doctrines were formulated, the stupa architecture was
modified and enriched with various elements, which reflected the doctrinal and
ethnic innovations.
The original shape or architecture of the stupa is largely a matter of academic
speculations, although it is generally believed that ancient stupas were simple mounds
of piled up earth. In one late Buddhist narrative, the visionary invention of the stupas
prototype, or perhaps of the stupa's physical appearance, is attributed to the buddha
himself. In this particular narrative the buddha concretely demonstrates the basic
stupa design to taputta and bhallika, the two merchants who visited him at
Bodhagayӑ soon after his enlightenment. He folds his three monastic robes into
squares and piles them up on the group. Next, he takes his lams bowl and places it
upside down on the top of the robes. Final he takes his mendicant staff, and positions
it vertically over the alms bowl. It is in conformity with this allegorical model that
Tapputta and Bhallika constructed stupa after returning to their native Pokkharavati. 4
In fact the above stupa model does not represent the first stupa prototype, but it is a
2
The dates as given in E. Lamotte, 1988, 88.
3
E. Lamotte, 1988, 240–241; J.S. Strong, 1983, 109–119.
4
Siyuki, I, 47–48; M. Benisti, 1960, 42–43. See also E. Lamotte, 1988, page 66 and note 155.
retrospective attribution, which reflects the already well established tripartite structure
of the stupa: foundation dome, and superstructure.
Myanmar is the richest Buddhist monuments with the Buddha statues in the
world. There a large number of Buddhist monuments inventoried by the Department
of Archaeology and National Museum in Myanmar. All these monuments for the
restoration and conservation works have been undertaken by the Department of
Archaeology and National Museum, the Pagoda Trustees, and the Associations of
local Heritage Trust. A number of Buddhist Monuments have been conserved and
preserved while a few of them need to be conserved and preserved in Myanmar.
Protection and preservation means maintaining an ancient monument and its
surrounding environment in order for it to exist longer, enclosing and limiting the
borders of a monument, renovation using original methods, cleaning a monument
using archaeological and other chemical processes. Any Department, any
Organization or any person have to maintain the Ancient monument, Ceti (stupas),
brick wall, brick monasteries, wooden monasteries, and ancient sites in order for it to
exist longer. Everybody is responsibility to maintain ancient monuments and area etc.
Brief Biography: The founder of Kaunghmudaw Pagoda
Reign 19 August 1629 – 27 August 1648
Predecessor Minyedeippa
Successor Pindale
Born 17-june-1584
Sunday, 5th waxing of Nayon 946 ME
Died 27 – August – 1648 (aged – 64)

Thursday, 10th waning of Tawthlin 1010 ME
Ava (inwa)
Burial 29 – August – 1648
Innwa
Consort Khin Myo Sit
Khin Thet Hnin of Mone
Khin Myat Hset of Pinya
Issue 11 Sons and 20 daughters including:
Pindale
Pye
House Toungoo
Father Nyaungyan
Mother Khin Hpone Myat
Religion Theravada Buddhism
Thalun was the eighth king of Toungoo dynasty of Burma (Myanmar) 5.
Short history of Rӑjamaniculӑ Kaunghmudaw Pagoda
1. Period of building – During the 2nd period of Nyaungyan Dynasty. Ava,
2. Donor – king Thalunmintayagyi Sri Suddhammarajapavaradhipati,
3. Date of pegging – Monday 10th waxing of Tawthalin 993 B.E 1636 A.D,
5
Hmannanrazawin (Glass palace chronicle of Burma)
4. Date of enshrining – Friday 1st waxing of Nadaw 993 B.E, 1636 A.D,
5. Treasures enshrined – Tooth Relic, Hair, Bowl of lord Buddha Gotama and
numerous other relics including images and golden pagoda,
6. Architecture – the shape of a Huge of paddy for Eternal Perpetuation
Design of Htupayan Stupa it is modeled on Mahaceti in Anurӑrapura
Ceylon (Sri Lanka),
7. Period of Construction – 12 years,
8. Surrounding – brick walls in 3-fold, monasteries, and gardens,
9. Original name of the pagoda – rӑjamaniculӑ,
10. Common name – kaunghmudaw pagoda,
11. Donor of golden crown – pintalemin, son of ThaLunmintayagyi, also
known as Sri Nadapavaradhipati,
12. Date of putting up the crown – Sunday the 8th waxing of kason 1011 B.E.,
or 2191 Buddhist Era, 1649 A.D.,
13. Weight of crown - 3440 viss,
14. High of crown – 26 feet
15. Basic circumference of crown – 54 feet and an inch,
16. Dimeter of crown – 17 feet and 7 inches,
17. High of pagoda 188 feet (up to top of the diamond),
18. Basic circumference of the pagoda – 880 feet and 5 inches,
19. Diameter of the pagoda 280 feet and 9 inches,
20. Number of banyan leaves – (Bodhi leaves) 152 leaves,
21. Number of hanging bell – 80 bells,
22. Number of arches and statues of guardian sprits at the base – 120,
23. Number of statues of fountain Dragons at the lowest terrace – 60,
24. Surrounding pillars of the Stupa – 1000 posts6.
6
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The history of Kaunghmudaw Stupa
The Kaunghmudaw Stupa, also called Rajamanicula, Rӑzamaniculӑ was
named by king of Devas, six-mile north of Sagaing town was built by King Thalun of
Ava in 1636, to celebrate re-settling of capital at Ava. It is in the hemispherical form
being built on the model of the Mahaceti of Ceylon. The pagoda rises from the plain
and is an enormous solid dome, with a massive "hti" (umbrella), but no spire, raised
on three circular terraces or bases. The mass of the dome rises from a Plinth of about
a foot high, and at the edge of this runs round a ring fence of molded stone posts,
each having the cap hollowed out. There are eight hundred and twelve of these posts,
now 1000 posts, 41 feet high, used for offering lights. There are also 120 niches or
caves at the base of the pagoda, each containing an image of a Nat or celestial being.
The pagoda is 151 feet high and the circumference at the base is 900 feet. In a cell
within the precincts of the pagoda is a very finely engraved stone. It is a slab of
polished white marble, with richly carved pediment and border, standing eight and
half feet out of the ground. Each side contains 86 lines of beautifully executed
inscriptions in the square Burmese character. The greater part of it consists of details
concerning the pagoda and of religious and moral maxims 7.
The arrival of Buddha's Tooth Relic and Stone alms-bowl in Kaunghmudaw Pagoda
The Buddha passed way in kushinagara, the capital of the Mallas, who initially
try to keep all the relics of the Buddha for themselves. A war erupted in which the
chiefs of seven other clans waged war against the Mallas of Kushinara for the
possession of the Buddha's Relics. To avoid fighting, a Brahmin Doṇa divided the
relics in to ten portions, eight from the body relics, one from the ashes of Buddha's
cremation pyre and one from the pot use to divide the relics, which he kept for
himself. After the Buddha's parinibbӑna, his relics were enshrined and worshipped in
stupas by the royals of eight countries: king Magadha (ajatasattu), to the Licchavis of
7
vaishali; to the Sayas of kapilavastu; to the bulis of allakappa; to the koliyas of
Ramagrama; to the Brahmin of vethadipa; to the mallas of pava; and to the mallas of
kushinagar.
While the Gautama Buddha was cremated, Ashin Sӑriputtarӑ's pupil khema
Arahanta took the Buddha's Tooth Relics with his super normal power. And then, he
gave Buddha's Tooth Relic to the king of Brahmadatta region of the Dantapura in
kaligga. This Buddha's Tooth Relic existed from Brahmadatta toward the king
Guhasiva for 847 years in the region of Dantapura in Kaligga. In the 847 B.E, king
Malayas erupted with the king Guhasiva due to taking of the Buddha's Tooth Relic. In
the settle, king Guhasiva passed way in 847 B.E.
Therefore, his nephew Prices Dantta and his daughter Hemamӑlӑ went to Sri
Lanka with the Buddha's Relic in 847 B.E. . After they arrived at the Sri Lanka, they
gave the Buddha's Tooth Relic to the king kittisirimegha. From up to time, this
Buddha's Tooth Relic existed in Sri Lanka until 2094 B.E,. King Dhammapӑla
ascended throne in 2094 B.E.
At the time, Bayinnaung Kyawhtin Nawrahta ascended throne Toungoo Dynasty
of Burma (Myanmar) from 1550 to 1581. He unified his country and conquered the
Shan States and Siam (now Thailand), making Myanmar the most powerful kingdom
in mainland Southeast Asia. Bayinnaung was a patron of Buddhism; he built pagodas,
gave generous donations to monasteries, and maintained extensive diplomatic
relations with the Buddhist kingdom of Ceylon. In His Region, king Dhammapӑla
gave four gifts:
1. Buddha's Tooth Relic, and Three Pitakas in 916 M.E,
2. Stone alms-bowl in 930 M.E,
3. His daughter in 934 M.E, and
4. Real Buddha's Tooth in 938 M.E.
"After obtained Buddha's scared Tooth Relic, In the Western part of Bago, the
Mahazedi was built to enshrine a Buddha tooth relic in 1560 by King Bayinnaung of
the Taungoo dynasty. Bayinnaung, one of Burma’s greatest Kings ordered

construction of the pagoda to enshrine a sacred tooth relic of the Buddha which he
obtained from Sri Lanka.
Although the relic later turned out to be a fake with the real tooth relic of
Kandy still in Sri Lanka, the relic was enshrined in the pagoda in 1576. In the early
17th century the tooth was moved to the Kaunghmudaw Pagoda in Sagaing" 8.
After king Bayinnaung passed way, King Anaukpetlun ascended throne in 970
M.E. King Anaukpetlun had assumed the role of a patron of Buddhism and he
brought up the Buddha's Tooth Relic and Stone alms-bowl to Ava in 972 M.E. He
died in 989 M.E. after his throne, king TharLun ascended throne in 995 M.E. Tharlun
Min was another great patron of Buddhism; he built the famous Kaunghmudaw
pagoda on the opposite bank of the Irrawaddy River from Ava and enshrined the
sacred Tooth and the Alms bowl received from Ceylon by Bayinnaung. Tharlun Min
felt that it was a duty he owned to his brother, Anaukphetlun, and to his grandfather,
Bayinnaung, to build a permanent pagoda for the relics. So, he sent a mission to
Ceylon to get the architectural plans of the great temple of Anuradhapura, and using
it as his model he built the Kaunghmudaw pagoda.
Shrine of the Kaunghmudaw Pagoda
Buddha's Statues - 2095
Stupas (small Ceti) - 819
Buddha's hairs Relics - 11
Buddha's Tooth Relic - 1
Stone alms-bowl - 1 Many others Shrines included.9
The dagabas (Dhātugabbhā) of Kaunghmudaw Pagoda (Rāzamaniculā)
Kaunghmudaw pagoda is seven kinds of dagabas (Dhātugabbhā ), (Relic-Worm).
1. First Dhātugabbhā was enshrined in 1th waning of Nadaw 998 ME.
8
https://www.renown-travel.com/burma/bago/mahazedipagoda.html
9
2. Second Dhātugabbhā was enshrined in Wednesday, 4th waxing of Tapotwa
998 ME.
3. Third Dhatubabbha was enshrined in Friday, 10 th waxing of Tawtalin 999 ME.
4. Fourth Dhatubabbha was enshrined in Friday, 6th waxing of Nayun 1001 ME.
5. Fifth Dhatubabbha was enshrined in Wednesday, 14 th waxing of Tapotwa
1001 ME.
6. Sixth Dhatubabbha was enshrined in Thursday, 1th waning of Tawtalin 1003
ME.
7. Seventh Dhatubabbha was enshrined Friday, 6th the full moon day of Kason
1005 ME10.
Types of Shrines
In according to the commentary records that when Ven. Ananda asked the
Buddha what would constitute a ''basis worthy of veneration (pujaniyatthana)'' during
his absence, the Buddha spoke of three kinds of shrines (cetiya), as follow:
1. Shrine for a relic of the body (saririka cetiya),
2. Shrine for a relic of use or wear (paribhogika cetiya), and
3. Shrine for a relic of memorial (uddesika cetiya).
The commentary to the Treasure-store Discourse or Nidhikhanda Sutta (2) of the
Khuddakkapatha (khp A-222) mentions the same three kinds of shrine as followings:
1. Shrine by use (paribhogika cetiya) namely, the Bodhi Tree;
2. Relic shrine (dhatu cetiya, i.e., stupa with a relic chamber. (dhatu gabbha
thupa),
3. Shrine of memorial or dedication (uddesika cetiya), namely, the Buddha image
(patima).
The vinaya Sub-commentary (Saratthadipani) also lists three kinds of shrines but
replaces the Memorial shrine by the Dhamma shrine, namely:
10
1. Relic shrine (dhatu cetiya),
2. Shrine by use (paribhogika cetiya), and
3. Dhamma shrine (dhammacetiya).
In the Mahӑparinibbӑna Sutta, in answer to Ven. Ananda's question about what
should be done with the Tathagata's body after His Parinibbana, the Buddha said that
it should be cremated like the body of a Universal monarch and the corporeal
remains from the cremation should be honored by stupas erected over them at the
crossroads11. Moreover, among of the all above mention cetiya, Kaunghmudaw
Pagoda is Buddha's Relic shrine (buddha dhӑtu Cetiya) because of including the
Buddha's Tooth Relic.
No.49. Amerapoora. Mhoo-daughee Pagoda [Kaunghmudaw Pagoda, Sagaing].
Photographer: Tripe, Linnaeus, Medium: Photographic print, Date: 1855
Photograph by Linnaeus Tripe of the Kaungmudaw Pagoda at Sagaing in Burma
(Myanmar), from a portfolio of 120 prints, the stupa partially obscured by a tree in the
foreground.
11
Shrine and Relic in Buddhism (Chan Khoon San)
Tripe, an officer from the Madras Infantry, was the official photographer
attached to a British diplomatic mission to King Mindon Min of Burma in 1855.
This followed the British annexation of Pegu after the Second Anglo-Burmese War in
1852. Aside from official duties, the mission was instructed to gather information
regarding the country and its people. Tripe's architectural and topographical views are
of great documentary importance as they are among the earliest surviving
photographs of Burma.
The 46 m high Kaunghmudaw (the name means 'work of great merit') Pagoda
dome rises a few miles north of Sagaing rather than in Amarapura and was built in
1636 by King Thalon to commemorate Ava (Inwa) being re-established as capital.
The huge whitewashed dome is said to be modelled after the Mahaceti (Great
Stupa) in Sri Lanka although legend also states that it represents the perfect breast of
Thalun's queen. Tripe wrote that the structure was, 'Very like the Bilsa Topes
described by Major Cunningham. This is however quite modern, having been built by
a servant of the present King'.
Sagaing, 21 kms south-west of Mandalay, is on the opposite bank of the river
from Ava and has long been revered as the religious centre of Burma. People come
from all over the country to meditate at Sagaing, popularly described as 'Little Pagan'
since there are hundreds of stupas and monasteries at this site. Founded in 1315 by a
Shan chieftain, it was capital for only a few decades before the kings shifted to Ava
(Tripe, 1855).
Kaunghmudaw pagoda festival
Kaunghmudaw pagoda is one of the famous pagodas in central Myanmar.
Most interesting aspect of this festival is the caravan of bullock-carts in the pagoda
compound. Some of the carts carry their village products, such as hand-woven cotton
clothes and cane mats, etc, to sell them at the festival. They like to camp under the
shady trees.
Sagaing Locals Campaign to Repaint Kaunghmudaw Pagoda White
"Sagaing locals are beginning a signature campaign to raise the issue of
repainting the famed Kaunghmudaw Pagoda. The campaign is organized by a
committee of Sagaing city elders in collaboration with local religious affairs and civil
society groups. “We will start collecting signatures on January 17, in every corner of
Sagaing and at the pagoda as well. At the end of this month, we will send them to the
chief minister of Sagaing Region to receive permission to repaint the pagoda white,”
said U Zaw Win, the secretary of the committee of Sagaing city elders. Kaunghmudaw
Pagoda, more than 380 years old, was originally painted white. In December 2010,
after a visit by former Snr-Gen Than Shwe, the pagoda was painted gold. Rumors
spread during that time that the senior-general ordered it painted gold according to
an astrologist’s suggestion in order to bring prosperity.
Locals, historians and visitors criticized the new gold paint, but no efforts to
repaint it white were taken under former President Thein Sein’s administration. When
the National League for Democracy party was elected to office, local lawmakers from
the party took the issue to Parliament. According to locals, they were told by
Parliament, government officials and senior Buddhist monks that the pagoda would
be repainted white once the gold began to fade. However, recent news that it might
be repainted gold against sparked the signature campaign.
“There is no clear decision on if or when it can be repainted white. That’s why
we have sought permission from the chief minister and government officials,” said U
Zaw Win, adding that the committee would take the issue to the Union level if
permission was not granted by the regional government. The trustee committee of
Kaunghmudaw Pagoda said it is satisfied with the gold paint, but that it would follow
the decision of the government. The chairperson of the trustee committee, U Toke,
said there were also concerns about effects on the original structure if the gold
needed to be scraped off and that experts would need to be consulted.

The dome-shaped, 46-meter pagoda is a major tourist attraction in Sagaing,
located on the outskirts of the town. It was built by King Thalun in 1636. It was
originally painted white and surrounded by greenery.
“We were very sad when we saw Kaungmudaw Pagoda in gold instead of
white. Having gold paint on the pagoda is good, however, we do not like it for we
have seen the scenic beauty of the white pagoda for centuries,” explained U Tin Myo
Lwin, one of the town elders.
“ Moreover, painting gold over the historical white is somehow destroying the
heritage. So, we just want the original color back,” he added.
Hsu Ngat, a historian and author, said it is important to restore the original color.
“Painting it gold was done according to one man’s wish. To repaint it white is the
desire of majority. The responsible officials should listen to the voices of the majority,
if not, it will be a shame,” said Hsu Ngat. “Moreover, restoring back to its original
color is conserving this centuries-old pagoda as well,” he added"12.
Conclusion
To sum up, there are four essential requirements for preservation of the
Buddhist historical heritage sites and monuments. They are as follows:
1. Man power,
2. Money power,
3. Material power,
4. Mind power.
When we talk about man power, we need to mobilize the power of monks,
government, educated persons, technicians and people from all walks of life for the
preservation of Buddhist historical sites. For the preservation of Buddhist sites, we also
need money power and material power but the most important prerequisite for it is
12
https://www.irrawaddy.com/news/burma/sagaing-locals-campaign-repaint-kaunghmudaw-pagoda-
white.html
mind power. However, much money, material and man power we have, without
character, moral and virtue we cannot implement any plan effectively. Therefore, I
would like to urge all Buddhist leaders and all friends in Dhamma to safeguard,
maintain and preserve the Buddhist historical sites and monuments by using these
four powers.
References:
Dīghanikāya, II ('DCedum,f ?r[m0*¾ygVd ? r[my&dedAÁmeokwf)
The dates as given in E. Lamotte, 1988, 88.
E. Lamotte, 1988, 240–241; J.S. Strong, 1983, 109–119
Hmannanrazawin (Glass palace chronicle of Burma)

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&mZrPdPplVm aumif;rlUawmforkid f; ?ausmufpm
The Journey To The Amarapura in 1855

https://www.renowntravel.com/burma/bago/mahazedipagoda.html
Shrine and Relic in Buddhism (Chan Khoon San)
https://www.irrawaddy.com/news/burma/sagaing-locals-campaign-repaint-
kaunghmudaw-pagoda-white.html
A STUDY OF THE BACKGROUND HISTORY AND PRESENT SITUATION OF
SHWE KYI MYIN PAGODA
Ma Esingī
Abstract
In Myanmar, the land of Pagodas, you will find pagodas wherever you go.
There are some golden and towering pagoda like the great Eindawya pagoda and
Kuthodaw Pagoda in Mandalay; other small and whitewashed, on hilltops or flat lands
among green paddy fields. They come in all sizes, shapes and conditions. Pagodas are
not simply places of religious worship and rituals; for that substance, ritual worship
has no place in Buddhist teaching. People are also centers of social activities. They are
places for common alms-giving at proper seasons, people donating in cash or in kind.
Every pagoda has an annual festival, and all such festivals are trade fairs and clan get-
together.
Keywords: Kuthodaw pagoda, Shwe Kyi Myin, Shwelinbin, paddy fields and
Eindawya pagoda.
A brief history of Shwe Kyi Myin Pagoda
Shwe Kyi Myin pagoda (also called Shwe Kyee Myin or Shwe Kyi Myint) is
located on 24th street between 82nd and 83rd street. It is probably one the lest visited
but oldest pagodas in Mandalay having been built by an exiled prince from Bagan in
the late 12th century, some 700 years before King Mindon founded Mandalay, his
Royal palace in 1857.
Shwe Kyi myint pagoda is a notable pagoda in Mandalay, Burma, located on
24th street between 82nd and 83rd street. It was built in 1167 by Min Shin Saw, a
prince from Pagan, who had come to the shores of the Aungbinle lake rice. In the
early 1900s, in one of its chapels, 40 images of Buddha found in the Mandalay palace
A study of the background history and present situation of Shwe Kyi Myin 199
at the time of the British occupation in 1885 are left for safe custody. A pagoda was
built in 1852 over the older one. It is known for the Shweilnbin, an image of
Gautama Buddha that was originally placed in the pagoda built in Pagan by king
Narapatisithu and consequently moved to other royal capitals.
The Myanmar chronicles say that this Pagoda was built by Min Shin Saw, the
eldest son of king Alaungsithu of Bagan (A.D 1112-1167). Having fallen into disfavor
of his royal father, Min Shin Saw was exiled to Htun Ton Pu Tet, east of Mandalay.
There he resided in state, doing many social works and religious merits such as
repairing old religious monuments and monasteries, building new ones including
Shwe Kyi Myin pagoda, constructing the Aung Pin Le and Ta Mok So lakes to supply
water for cultivation by a system of irrigation channels.
Part pagoda and now part monastery this place houses a large collection of
images of Buddha. There is a large central golden stupa and surrounding it is a myriad
of colorful statues scattered throughout the garden and terrace surrounding the main
stupa. Check out the beautiful gilded carvings decorating the inside wall.
Festivals in Shwe Kyi Myin pagoda
If you visit Mandalay around late September – early October you will be in
time for Thadengyut the Festival of Lights, one of the festivals held throughout
Myanmar. At Shwe Kyi Myin they celebrate the festival with a display of thousands of
little oil lights spread throughout the main pagoda area. It is a beautiful sight to see,
especially in the evening.
In 2017 the three-day festival was held on the 4th, 5th, and 6th of October to
coincide with the full moon.
Most of the pagodas in Mandalay are very famous and very interesting. Every
pagoda is with captivating backgrounds history and one of them is the Shwe Kyi Myin
Pagoda. The pagoda was more early than Mandalay city about eight centuries.
Short notes
 Name
Shwe Kyi Myin pagoda
 Danor
Minshinsaw (the eldest son of the king Aloungsithu)
 Location
Pye Kyi Kyat Tha Ye east quarter, Aung Myay Tha Zar township,
Mandalay
 Guide
There are 82nd street at the east 83nd street at the west, 24nd street at
the south and 23nd street at the north
 Time
Although origin stupa was at the age of the pagan workmanship, it was
reconditioned at present
 Import of Shwe Kyi Myin pagoda
Shwe kyi Myin pagoda belong to the ancient pagodas in Mandalay. The
pagoda is the great reflection of Myanmar monarchs᾽ prosperity as of
houses a huge number of stone, gold, silver, diamond and emerald
image. After king Sibaw was dethroned distinguished the chief monk
Maung Htaung Sayadaw and relatives transfer important Buddha
images to Shwe Kyi Myin pagoda to protect from natural disaster in
1251ME.
While Minshinsaw and his men travel around near Mandalay about 500 ME,
they saw a beautiful golden crow taking a rest at the place where today Shwe Kyi
Myin Pagoda situates. Concerning with the beautiful golden crow they asked the wise
man, the wise man said that this place must be hallowed ground. So, the prince and
his men made preparations to build a pagoda on the spot and to have his royal
father’s farewell gift enshrined therein. On the precincts of the pagoda are paintings
and sculptures, depicting the important episodes in the life of Buddha.

Present situation
This pagoda was painted with golden robe. In the precinct of the pagoda, the
Buddha statues which offered by successive ancient kings were preserved. In four
quarters of the pagoda the Dhamma rest houses were built and Mann statue and
alabaster images have been resided therein. In the east, south and west there are
gloriously the precincts and great walls. Shwe Kyi Oo pagoda on the right side and
Khun Daw Min pagoda on the left side are also the kind of Kala Kyaung Kan phaya
(Buddhist monument temple) and there is an image each pagoda. Four historical
inscriptions had also been carved. Moreover, there are adorable images such as the
statue of Ashin Upagutta, the Buddha image delivering the first doctrine in
Mighadᾱvama, Shwey Kyi Myin image donated by Min Shin Saw, Anyasihataw image,
Shin Phyu image, Shwe Lin Pin image and Shwe Kon Oat image donated by King
Alaung Sithu, Shwe Moe Mought image donated by Sathon king Manuha, Shin
Mahakassapa statue donated by Singo king, Mahalokajesin image donated by king
Naung Taw Gyi, Magaiksaung image donated by king Pagan, Dakkhinasakha image
donated by ancient successive kings, Myasein Tan image donated by king Anawratha
and Mya image and Sein images donated by ancient successive kings. Shwe Kyi Myin
pagoda’s festival is celebrated on the third waning day of Tazamong annually. The
fund is gained by the public donations. That fund is used for the pagoda’s general
affairs. Meditation ceremony is once held at least in a month. Shwe Kyi Myin pagoda
is maintained by pagoda board of trustee.
Recommendation
In most pagodas there are toilets for visitors and pilgrimages. In some pagodas
the toilets were built out of the compound of pagoda and some has in the
compound. For using the toilets, except monks and nuns any person has to pay the
charge. Although most pagodas are near the monasteries, Shwe Kyi Myin pagoda is
among the quarters. Apart from there are many other religious members’ houses and
shops near the pagoda so they enter into the pagoda and use the toilets. In their mind
the pagoda’s place is the same toilet. That situation is not completely good because
that is noble place for Buddhists and that is toilet for others. Actually, toilets in the
pagoda should be for pilgrimages and visitors. This is very important to consider. All
pagoda board of trustees should consider the best way. Here, I think that the toilets
should be built out of the pagoda such as in Kuthodaw pagoda. On the other hand,
when I go and ask the history of pagoda, there is only a person who knows about the
history and activities. The other persons cannot be asked. That is why I think every
member of pagoda trustee should know the history completely and future plan how
they will do.
Background history of Shwe Kyi Myin Pagoda
The story goes back to the times when the land was young and untaamed.
Nearby down south, Bagan was already a powerful kingdom ruled by a king named
Alaungsithu. Alaungsithu had a son named Minshinsaw, a fine prinve of a man, well
loved by the people, but too quiet and meditative for his royal father᾽s liking. It was
on one of his father᾽s trips up the Ayarwaddy river that the royal barge stopped on the
eastern bank of the place where Mandalay now stands. When Alaungsithu reaching
on the eastern of the place where Mandalay now stands, his son Min Shin Saw raised
desire to lives there. So, prince Min Shin Saw decided not to follow with his father᾽s
king.
King Alaungsithu, though he could not but be moved by the young prince᾽s
enthusiasm, was speechless with disappointment and anger. The king swallowed his
anger. He made no comment on his son᾽s decision to remain where he was; he
coldly gave a command that the prince and his companions should be lefty there with
but a few essential things for survival. The king graviously gave Minshinsaw the
Buddha᾽s Tooth-Rellic.
The prince and his men encamped by the river and went inland on
exploration trips. It was on the very first day that they saw a beautiful golden bird
flying overhead. The bird soared above their heads and flew eastward and then back
to them again, repeating the flight several times. The wise men told the prince that
the bird must be leading them to some place. So they followed the bird until they
came to the place where today Shwe Kyi Myin pagoda stands. There the bird stopped
his flight and perched on a tree and sang a beautiful note. Then he flew down and at
the prince᾽s bidding sat on his shoulder.
One of the things the bird did was to fly encircling that spot and landing on
the prince᾽s shoulder as if he wanted to tell something. The wise men said that the
place must be hallowed ground. The prince and his men made preparations to build
a pagoda on the spot and to have his royal father᾽s farewell gift enshrined therein.
Cheered by the auspicious omens, the men worked happily. While the foundation of
the pagoda where being laid, another group of men made good use of the brooks and
streams to irrigate their fields. Even as the beautiful pagoda arose, the lands around
blossomed forth in banana plantations, paddy fields, vegetable farms, and mango
groves.
One important event in the building of the pagoda was the enshrining of the
relics in the bejeweled chamber; that was to be followed by the crowning moment,
the placing of the hit, the iron framework crest on top of the pagoda. These two
events must wait till his father᾽s return. Preparations were made for the king᾽s return
from the North, and the prince᾽s men were agog with excitement.
As the royal barge approached the landing place, the king would soon be
surprised. For, the vast expanse of the river he had seen and left behind was now
festooned with sandy islets covered with lush growing fields and plantations. So, this
was a visage of the ever-changing moods of the river Ayarwaddy. It was the great
moment when the king and his entourage were led to the pagoda under construction.
The inside walls of the relic chamber were studded with gems and one look at
the prince, now in the rough woven garb of a peasant, told the king where those
gems came from the prince᾽s regalia. A ghost of a smile hung on the king᾽s lips, as he
saw the young prince sun-tanned and more hardy that he had last seen him. The
weather-beaten face bore a serene maturity and dignity which none but hard work
and tenacity of purpose could give.
Overjoyed by his son᾽s achievement, the king poured more jewels and relics
into the chamber whose doors were finally closed amidst the triumphant music and
songs. But the finest hour was yet to be. It was when the king crowned the pagoda
top with the hti, the iron framework crest which was golden, and to which were
attached silver bells, whose tintinnabulation concerted with the orchestration of
drums and victory songs. The men danced for sheer joy and threw their multicolored
turbans heavenwards, while flying banners joyously rode breeze.
All the time the golden bird, the harbinger of good fortune, took part in the
welcome festivities, flying and hoppung and singing with delight. The king, told of
how the bird guided and inspired the men, declared that the pagoda should he
named Shwe Kyi Mkyin (Golden Crow Sighted ) pagoda.
Conclusion
There are thirty Buddha images ten Arahant images which had been offered
by successive kings in the compound of Shwe Kyi Myin pagoda. Apart from at least
there is a meditation ceremony in a month so any person can go and take meditation
any month. People who are taking meditation peacefully can be seen. In the rest
houses the pictures of Buddha’s stories were painted that is why whoever can study
and know the Buddha’s life. In the Shwe Kyi Myin pagoda not only meditated
people, pilgrimage but also tourists come and donate the cash therefore the pagoda is
mixed of people every day.
References
1. bk&m;orkid f;'@m&Drsm;? cifarmif0if;?a'gufwm/ a&T&D0if;? wuúov

dk f/
2.Historical sites in Burma, Aung Thaw (Director of Archaeology)
3. rEÅav;NrdKUay:½Sd wefc;dk BuD; a½S;a[mif;&m;ordik f;/ a½T½;dk (rEÅav;)
4. rEÅav;a'o a½S;a[mif;taqmufttkrH sm; rSwfwrf; (trSwf 1)- a½S;a[mif;okawoeOD;pD;Xme/

5. rEÅav; &wemykb
H k&m;pk?H Ewfarmuf xGef;½Sdef/
A STUDY OF U BEIN BRIDGE AND THE ENVIRONMENT
Ma Kesārī
Abstract
U Bein teak Bridge spanning the Taungthaman Lake near Amarapura in
Myanmar is one of the most tourist-attractive locations in Mandalay. It is studied with
the objectives of preservation of cultural heritage, analysis of the bridge and the
comparison of the present and past conditions. When compared with the past, the
present condition is getting worse. Number of shady honey trees is reduced from 103
to 75. Moreover, there was fish die-off in the recent period around 2015.
Furthermore, the careless disposal of rubbish and dyes released from nearby cotton
farms, fish farm on the lake, weed-killers used in agriculture cause damage to the
bridge and the scenic view. Therefore, it becomes vital to preserve the cultural
heritage. Minimizing pollution and maximizing cleanliness collaborating with all
parties included, introduction of waste-water treatment and governmental
organizations’ supports are recommended.
Key words: teak bridge, environment, destroy, restore, fish farm, water pollution,
cleaning up, preservation
U Bein Bridge and the Environment
U Bein Bridge is a crossing that spans the Taungthaman Lake near Amarapura
in Myanmar. The 1.2 kilometre bridge was built around 1850 and is believed to be
the oldest and longest teakwood bridge in the world. Construction began when the
capital of Ava Kingdom moved to Amarapura, and the bridge is named after the
mayor who had it built. It is used as an important passageway for the local people and
has also become a tourist attraction and therefore a significant source of income for
A study of U Bein bridge and the environment 207
souvenir sellers. It is particularly busy during July and August when the lake is at its
highest.
The bridge was built from wood reclaimed from the former royal palace in
Inwa. It features 1,086 pillars that stretch out of the water, some of which have been
replaced with concrete. Though the bridge largely remains intact, there are fears that
an increasing number of the pillars are becoming dangerously decayed. Some have
become entirely detached from their bases and only remain in place because of the
lateral bars holding them together. Damage to these supports have been caused by
flooding as well as a fish breeding program introduced into the lake which has caused
the water to become stagnant.
The construction was started in 1849 and finished in 1851. Myanmar
construction engineers used traditional methods of scaling and measuring to build the
bridge. According to historic books about U Bein Bridge, Myanmar engineers made
scale by counting the footsteps.
Design and Structure
The bridge was built in curve shape in the middle to resist the assault of wind
and water. The main teak posts were hammered into lake bed seven feet deep. The
other ends of the posts were shaped conically to make sure that rain water fall down
easily. The joints were intertwined.
Originally, there were 984 teak posts supporting the bridge and two approach
brick bridges. Later the two approach brick bridges were replaced by wooden
approach bridge. There are four wooden pavilions at the same interval along the
bridge. By adding posts of two approach bridges and four pavilions, the number of
posts amounts to 1086.
There are nine passageways in the bridge, where the floors can be lifted to let
boats and barges pass. There are 482 spans and the length of the bridge is 1,209
meters.
U Bein Bridge is falling down – or could, if action is not taken to restore it, say
local observers.
The tourist attraction in Mandalay’s Amarapura Township is at risk from the
underwater erosion of its wooden support pillars. And at the same time, the beauty of
the surrounding lake has diminished since it was used to breed fish, some say.
I think that some of the teak support pillars of the bridge were seriously decayed. The
bridge crosses Taungthaman Lake and was built more than 166 years ago, during the
reign of King Bagan, using timber from the old royal palace at nearby Inwa. Fish
breeding in the lake over the past 18 years had led to a decline in the variety of
aquatic species and the natural environment.
The water in the lake has become stagnant since fish breeding began, which
has led to decay at the base of the pillars. Some parts of the bridge are not strong
enough. Some pillars have lost their bases and remain standing only because they are
connected to other pillars by lateral bars. The bridge is still safe to cross, but that
might not last in the long term. We should carry out some maintenance, but more
should be done, and also to clean the water or to bring in contractors to do so.
Before fish breeding began, the bridge was surrounded by beautiful sights in all three
seasons. Seasonal crops of paddy and sunflower grew under the bridge. In summer,
the lake turned into a creek and even bullock carts could cross the fields beneath the
bridge. There was also a wide variety of fish species, instead of just greedy tilapia.
The bridge is named after clerk U Bein, who organised construction of the
almost 4000-foot-long structure, which is supported by 1086 pillars. Some of the
original teak pillars have been replaced by concrete columns because of flood
damage. The bridge is a popular tourist attraction, and its image features in local
shops and restaurants.
The bridge’s attraction is not simply in its elegance, but that it remains a
central part of the community, with hundreds of locals and monks walking their
bicycles home along it, and fishermen going about their daily work in its shadow
(although there are increasing numbers of tourists, too). Views of the bridge are most
A study of U Bein bridge and the environment 209
impressive at sunset, and the best photo opportunities are afforded by hiring a boat to
get a close up view of the bridge from the water.
From 1 April 2009, eight police force personnel have been deployed to guard
the bridge. Their presence is aimed at reducing anti-social behavior and preventing
criminal activities, with the first arrest coming in September 2013 when two men
were reported for harassing tourists.
Amarapura, the suburban area to the west of U Bein Bridge, was once
Myanmar’s capital city and was built by King Bodawpaya in 1783. Today, you can
find ruins of the city gate, the palace, and tombs of old kings - there are also
numerous stupas and monasteries to be found in the area.
The U Bein Bridge lasted for over one hundred and sixty years old would like
to sustain (persist) for good. The bridge was sunk into water on the grounds that
water-level arose during second war. Some wooden posts were getting loose and
destroyed by water, wind and natural disasters and citizens around there are careless
of it. In that time, a minister to Amarapura renovate them in 1335 ME more than
eighty rooms were demolish again since water-level arise up at the present day,
water-level arise up in 2017 CE more than previous years. Occasionally the bridge is
substituted owing to great flood. In summer lake is dry in some places and can see
some water in the lake. In a recent year on 25 day of August post number 234 near
the central rest-house loosed for water-level in fisheries rouse go away more than
normal level. If will be the great loss not only to the local citizen but also foreign
visitors if such an attractive bridge was destroyed. Therefore, it goes without saying
that it is important to maintain the bridge.
References
1. Phyo Wai Kyaw; Than Naing Soe (24 June 2013). "U Bein Bridge at risk:
locals". Myanmar Times. Retrieved 15 September 2013.
2. "Oldest teak bridge". Hindustan Times. Retrieved 15 September 2013.

3. "Myanmar – The Big Picture". The Boston Globe. 26 March 2012. Retrieved
15 September 2013.
4. "U Bein's Bridge". MyanmarBurma.com. Retrieved 15 September 2013.
5. "Amarapura and U Bein Bridge". Go-Myanmar.com. Retrieved 15 September
2013.
6. "U Bein Bridge, U Bein Bridge Myanmar, U Bein Bridge Travel Guide &
Tours". All Myanmar Tours. Retrieved 15 September 2013.
7. "U Bein Bridge, Myanmar (Burma)". www.peace-on-earth.org. Retrieved 15
September 2013.
8. Si Thu Lwin (9 September 2013). "Two arrested for harassing tourists at historic
bridge". Myanmar Times. Retrieved 15 September 2013.

9.
10.
11.
A STUDY OF TAMOKE SHINPIN SHWE GU GYI TEMPLE IN KYAUKSE
Ashin Candobhāsa
Abstract
This topic will presents about Tamote Shwe Gugyi Temple in Kyaukse. The
original temple was built by king Anawratha in the eleven century. The original is one
storey temple. Second storey added by king Narapatisuthu in the 12 century. Finally
the whole was encased in the fourth century by king Uzana during the Pyinya period.
Keyword: temple, storey, triple images, concrete, tamote shinpin shwe gugyi stupa
ACKNOWLEDGEMENT
We have to thank king Uzana for building a larger stupa covering this ancient
Temple and we should respect his stupa form situated freely without abut the ancient
Temple. If king Uzana did not cover this ancient Temple we have no chance to see
this beautiful temple. Only we have to see a pile of bricks. Only because of his idea
and construction nod day we see this ancient Temple. We also thank king Anawraha
and king Narapatisuthu. King Anawratha built this Temple like Bagan Temple and
king Narapatisuthu added a second storey on original Temple in Kyaukse about 120
miles from Bagan.
SIGNIFICANCE
In Myanmar country, there are many valuable and historical Pagoda, temple,
cave, monastery and monument like Tamote Shinpin Shwe Gugyi Temple. The
ministry of culture and people should search, discover and maintain. In fact
everything in our country is ours. If we go to these places we have to take care our
behavior and in our mind, we have to know like that this is mine, these places are my
places and these caves are my caves. It is very important to inform next generation
people.
OBJECTIVE
This paper intends to know that historical monuments may be near us because
we can see many Pagodas everywhere. The purpose of this paper intends to
understand how Pagodas, monuments and caves exist near us, are valuable.
INTRODUCTION
In Myanmar country, there were many ancient cities such as Bagan, Pyu,
Thayaykhittara, Hanlin, Beikthanoe, Myin Sai, Makkhaya etc. Tamote which Shinpin
Shwe Gugyi Temple exist, was one of the ancient cities. Ten years ago, in 2008, this
Temple was famous for among the people saying ‘In Kyaukse, emerge Pawtaw Mu
Baya’ and many people went there and said this Temple is absolutely amazing like
Bagan Pagodas. That is why I studied this Tamote Shinpin Shwe Gugyi Temple in
Kyaukse.
BRIEF HISTORY OF TAMOTE SHWE GUGYI TEMPLE
King Anawratha who was the first founder of Myanmar country, built eleven
district town to provide much of the Bagan empire’s food in Kyaukse area that flowed
five rivers such as Sahmon, Sama, Zawgyi, Panlaung and Duddhavati.
The eleven district towns were;
1. Pinleh (Myo Twin village, Myattha township)
2. Pyinmana (near Kumea, Myattha township)
3. Myattha (now Myattha township)
4. Yamone (near Sapa Taw village, Myattha township)
5. Myin Khone Taine (Myin Chae Taine, Kyaukse township)
6. Panan (near Pan Kwar village, Kyaukse township)
7. Tamote (near Nyaung Bin Sauk village, Kyaukse township)

A study of Tamoke Shinpin Shwe Gu Gyi temple in Kyaukse 213
8. Thin Taung (Thin Taung Gyi village, Kyaukse township)
9. Makhayar (Ae Pya village, Sintgaing township)
10. Ta Pyat Thar (near Ywar Haung Kone village, Sintgaing township)
11. Khan luu (Latt Pan Chait village, Sintgaing township)
Of them, Tamote was one of the eleven district towns. King Anawratha also
built nine cave Pagodas alongside its many rivers. The Tamote Shinpin Shwe GuGyi
Temple was one of these nine and situated on the eastern side of Panglong River in
the middle of three villages – Nyaung Pin Sauk, Nge Toe and Kyaung Pan Kone
beside the road connecting Kyaukse and Tatar Oo.
King Anawratha built this Tamote Shinpin Shwe Gugyi Temple in 11 century
A.D. in the northwest of Kyaukse about six miles. Kyaukse has always been an
important area in Myanmar history. It is well irrigated and lush and has been ever
since the Bagan era when it was known as the granary of the kingdom. At first, this
temple was a storied Temple. In 12 century, king Narapatisuthu added a second
storey on this original Temple. This Temple was built in a similar style to Thatbinnyu
Pagoda in Bagan. In the northwest of this Temple, king Anawratha built a Sima and in
the southwest, he also built a rest-house. In Sima, there are three Buddha images.
Middle image is the biggest than other two images.
In 14 century, during the Pinya period, king Usana built a large Stupa like
Shwe Si Khone Pagoda covering Tamote Shinpin Shwe Gugyi Temple, a Sima and a
rest-house. After Pinya dynasty, there was no noe to maintain this big Stupa. That is
why; when the time went out, this big stupa was a pile of bricks.
In 1918, U San htwar who live in Kyaung Pan Kone village built a small Stupa
on the top of the pile of bricks about 21 feet high.
SEARCHNIG THE ANCIENT TEMPLE
In 1993, Sayadaw U candobhasa who lived in Maha Gandaryon, arrived at
Tamote Shwe Gugyi Temple. Later Sayadaw began to clean up the bricks, and then
he found a Began style Pagoda inside. He informed the ministry of culture about this
Temple. But Sayadaw did not get any permission. So they had to spot this case.
FINDING THE ANCIENT TEMPLE
In 2008, the Archaeology Department, Ministry of Culture granted permission
to discover the ancient Temple. On 8 May, about two hundred volunteers began
cleaning the bricks every day. Somes Uposatha day one thousand and five hundred
volunteers came to here to donate their times. After five month, appeared an ancient
Tamote Shinpin Shwe Gugyi Temple.
This Temple was full of decorations made from the concrete. Like most other
Bagan Pagodas this Temple has a prayer place, a window in the entrance and kanote
style which depicts lotus, buds, blossoms, ogres, animals and any other sculptures.
This Temple also has a complete set of the birth stories of the Buddha. This style can
only see at Ananda Pagoda in Bagan.
In the northwest of this Temple there are triple Buddha images. A unique
triple Buddha images was discovered during excavation of Tamote Shinpin Shwegugyi
Temple. They exist under the ground and below image represent eleven century,
middle image deputize 12 century and above image represent 13 centuty. These
three Buddha images are the most amazing discoveries in the temple. They had also
been encased one inside the other, not in two layers but three.
Ninety percent of the Bagan Temples face to the east while only a few
Temples face to the north direction. This Shwe Gugyi temple rarely faces to the north.
Reference
1.
2.
3.
AN ARCHAEOLOGICAL STUDY OF MINGUN PATHODAW
Ma Ñāṇavatī
Abstract
Mingun is a town in Sagaing Region, north-west Myanmar, located 11 km up
the Ayeyarwady River on the west bank from Mandalay. Its main attraction is the
ruined Mingun Pahtodawgyi, the Mingun temple is a monumental uncompleted stupa
began by King Bodawpaya in 1790. It was not completed, due to an astrologer
claiming that, once the temple was finished, the completed stupa would have been
the largest in the world at 150 metres. Huge cracks are visible on the structure from
the earthquake of 23 March 1839, like many large pagodas in Myanmar, a pondaw
paya or working model of the stupa can be seen nearby. King Bodawpaya also had a
bell cast to go with his huge stupa, the Mingun Bell weighing 90 tons. Nearby stands
the building, the Hsinbyume pagoda built in 1816 on an ariginal pattern to symbolize
the heavens of Sulamuni. This pagoda, extensively damaged in 1839 and restored in
1874, is now in a satisfactory state of preservation. It is also carefully maintained.
Keywords: Mingun, Pathodawgyi, Bell, Uncompleted,
Introduction
Around Mandalay are the remains of the ancient cities Amarapura, Sagaing,
Innwa and Mingun. The four ancient cities close to Mandalay have a great number of
interesting sites and monuments among them. Innwa, which was called Ava before,
just South of Amarapura was the capital of Burma for a number of times over the
course of several centuries, the first time in the 14th century. Innwa was founded in
1364 on an artificial island with the Irrawaddy river in the North and the Myitnge
river to the East. A canal was dug out on the West and South making Innwa an island,
which made it easier to it defend against invasion attempts. Innwa was mostly
destroyed by the large 1838 earthquake. What remains today are the moat, the
protective walls, one of the entrance gates and the ruins of the Royal Palace. The
watch tower of the Palace is tilting, and is thus known as the leaning tower. Most
noticeable landmark of Innwa is the Maha Aung Mye Bonzan monastery, also known
as the Brick Monastery, a richly decorated building dating back to 1818.
The Bagaya Kyaung Monastery was built in 1834 during the reign of King
Bagyidaw. The 57 meters long and 32 meters wide structure is made entirely from
teak wood and sits on 267 huge teak stilts. It is decorated with very intricate wood
carvings with floral motifs, animals and mythical figures. Inside the monastery is a
small Buddha image seated on a large golden throne. On the West bank of the
Irrawaddy river lies Sagaing, which was the capital of the small Sagaing Kingdom in
the 14th century. Sagaing is now an important place for Buddhist study and
meditation. A large number of monasteries and pagodas are scattered on the hills of
Sagaing. The U Min Thonze Pagoda on Sagaing Hill is known for the 45 large Buddha
images placed in a crescent row in the main hall. The Kaungmudaw Pagoda in Sri
Lankan style was built in 1636 and is one of the largest stupas in Burma. The Soon U
Ponya Shin Pagoda on top of a small hill was built early 14 th century. From the top are
great views of Sagaing and the Irrawaddy River.
It is a short ferry across the Irrawaddy River from Mandalay to the ancient city
of Mingun. On the bank of the river sits the huge Mingun Pagoda, built at the end of
the 18th century, which was meant to be the largest pagoda ever built, but was never
completed. Just North of it is the Hsinbyume Pagoda, an all-white structure built to
resemble a pagoda on Mount Meru and the seven mountain ranges surrounding the
holy mountain.
Cultural Heritage of Burma

An archaeological study of Mingun Pathodaw 217
Generally speaking, they are the sites of ancient cities which were once royal
capitals, either of the Burmese kingdom (pagan, Ava, Amara Pura, Mandalay, etc.) or
of more or less independent kingdoms (Mrohaung, Pegu, etc.) with the exception of
Mandalay, now an active city and the second largest town in Burma, all these sites
have lost their political importance, and most of them are in fact no longer urbanized.
Furthermore, the ancient houses, palaces and civil architecture constructed of wood
and bamboo have now totally disappeared. Only religious monuments (temples and
stupas) built of bricks or stone now remain; these are often isolated in the rural
landscape. In addition, city moats and brick walls still survive at several sites. The
major sites are;
Beikthano (Pyu city dating from the 1st to 5th centuries AD),
Halin (another Pyu city north of Mandalay, dating from the 2nd to 6th centuries AD,
Sriksetra (one of the ancient pyu capitals, dating from the 5th to 9th centuries AD,
Thaton (an ancient Mon capital from about the 4th century BC to the 11th century AD.
Pagan (the capital city of the first Burmese kingdom from 1044 to 12 87 AD.
Among of the major ancient site, Mingun Pathodawgyi is one of the ancient site
(dating form 1790).

(Tripe, 1855)Brief Biography: The Founder of Mingun Pahtodawgyi
Royal Palace at Amarapura
King of Burma
Prince of Badon
Reign 11 February 1782 – 5 June 1819[1]
Predecessor Phaungka
Successor Bagyidaw
Maung Waing
Born
11 March 1745
Moksobo
5 June 1819 (aged 74)

Died
Amarapura
Burial Amarapura
Min Lun Me
Consort
207 queens in total
Issue 62 sons, 58 daughters including: Thado Minsaw
House Konbaung
Father Alaungpaya
Mother Yun San
Religion Theravada Buddhism 1
1
https://en.wikipedia.org/wiki/Bodawpaya
Bodawpaya was the sixth king of the Konbaung Dynasty of Burma. Born
Maung Shwe Waing and later Badon Min, he was the fourth son of Alaungpaya,
founder of the dynasty and the Third Burmese Empire. He was proclaimed king after
deposing his nephew Phaungkaza Maung Maung, son of his oldest brother
Naungdawgyi, at Ava. Bodawpaya moved the royal capital back to Amarapura in
17822. He was titled Hsinbyumyashin (Lord of the White Elephants), although he
became known to posterity as Bodawpaya in relation to his successor, his grandson
Bagyidaw (Royal Elder Uncle), who in turn was given this name in relation to his
nephew Mindon Min3.
History of the Mingun Pagoda
Bodawpaya is the king who encourages progressing the teaching of the
Buddha, and the prosperities of the country. Construction of the massive pagoda was
ordered by King Bodawpaya, the 6th King of the Konbaung dynasty4. The King who
was at the peak of his power achieved a number of great successes at the end of the
18th century. He also acquired a sacred Buddha tooth relic, something that his
predecessors had not been able to achieve. To enshrine a Buddha relic of such great
importance, the King wanted to build the largest pagoda in the country and probably
in the world. The King intended the pagoda to be 152 meters high 5. The impressive
scale of the Paya was probably also meant to serve as a demonstration of his power.
The pagoda was of such great importance to the King that he left the matters of state
to his son and had a new residence for himself built on an island in the river to
oversee the construction project.
Bodawpaya founded the Mingun Pahtodawgyi in 17906.The Mingun
Pahtodawgyi is an incomplete monument stupa in Mingun, approximately 10
2
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kilometers (6.2 mi) northwest of Mandalay in Sagaing Region in central Myanmar
(formerly Burma). The ruins are the remains of a massive construction project begun
by King Bodawpaya in 1790 which was intentionally left unfinished. The pahtodawgyi
is seen as the physical manifestations of the well-known eccentricities of Bodawpaya.
He set up an observation post on an island off Mingun to personally supervise the
construction of the temple.
Bodawpaya used thousands of prisoners of war from his expansionist
campaigns and slaves working on the construction of the stupa 7. The construction was
also seen as having a heavy toll over the people and the state, thus a prophecy was
allegedly created, to stop the project. The approach in conveying the dissatisfaction
was allegedly to utilize the King's deep superstition. The prophecy went "as soon as
the building of the pagoda was over, the country would also be gone" 8.
A variation states that king would die once the project was completed. Thus,
construction was slowed down to prevent the prophecy's realization and when the
king died, the project was completely halted.
Construction of the Pagoda halted in 1797
Work on the pagoda started in 1790. In 1797 when the pagoda had reached a
height of 50 meters, one third of the intended height, construction was halted 9. There
were probably several reasons why work on the project stopped.
Because of the massive size of the pagoda that was meant to be much larger than
anything else in its time, it is likely that there were technical difficulties with the
construction.
Another problem was insufficient labor, because many of the slaves brought over for
the construction project escaped 10.
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A prophecy going around in the Kingdom foretold that once the pagoda was
finished the Kingdom would come to an end, which may have led to a deliberate
slowdown of the project. It is also likely that there was insufficient funding to
complete the pagoda, because of economic problems at the turn of the century.
When the King died in 1819 the project was indefinitely halted and none of his
successors resumed work on it.
The Pondaw Pagoda: model of the Great Payā
Pon Daw Pagoda situated near Mingun Pagoda is the 15 feet completed
model of Mingun Pagoda. To get idea what the pagoda would have looked like if it
had been finished, have a look at the Pondaw Pagoda. This whitewashed pagoda with
a golden spiral on top nearby at the bank of the river is a model of what the Great
Payӑ was meant to be. A grand stairway guarded by the two Chinthes gives access to
the five meter high model11.
A model pagoda nearby, typical of many large pagoda projects like the
Shwedagon Pagoda and Thatbyinnyu Temple, offers a small scale of what would have
been a 150 meters (490ft ) tall temple.
However, it holds the record of being the largest pile of bricks in the world.
By the time the construction project was abandoned, the pagoda had attained a
height of 50 meters, one third of the intended height. An earthquake on 23 March
1839 caused huge cracks to appear on the face of the remaining structure 12. The
temple serves more as an attraction than a religious site. However, a small shrine with
a Buddha image still serves its purpose as a place of worship and meditation. Pondaw
paya or a working model of the stupa can be seen nearby.
No. 97. Mengoon (mingun) pagoda from North West
11
12
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Photograph by Linnaeus Tripe, from a portfolio of 120 prints, showing the Mingun
Pagoda, at Burma (Myanmar), with the Irrawaddy (Ayeyarwady) river beyond.
Mingun, 11kms from Mandalay on the opposite bank of the Irrawaddy (Ayeyarwady)
is best known for its immense and incomplete pagoda begun by King Bodawpaya
(ruled 1782-1819) who founded Amarapura.
He intended it to be the largest Buddhist monument rising to a height of 150
ms but died in 1819 before it could be finished. This photograph gives a general view
of the massive, cracked and ruined pagoda (purportedly the largest mass of brickwork
in the world). An entry shrine marks each side of its square base and the edifice
shows the massive fissures caused by the 1838 earthquake.
Tripe wrote, 'Begun but never completed by King Mendaraggee [Bodawpaya]
about the end of last century. It is about 120 feet high, and according to a miniature
model of its design to be seen below on the river bank, it would have been, finished,
about 480 feet high' (Tripe, 1855)13.
No. 98. Mengoon (mingun) pagoda from South East
13
The journey to Amarapura in 1855 - Tripe, Linnaeus
Photograph by Linnaeus Tripe, from a portfolio of 120 prints, showing the Mingun
Pagoda, at Burma (Myanmar), with the Irrawaddy (Ayeyarwady) river beyond.
Mingun, 11 kms from Mandalay on the opposite bank of the Irrawaddy (Ayeyarwady)
is best known for its immense and incomplete pagoda begun by King Bodawpaya
(ruled 1782-1819) who founded Amarapura.
He intended it to be the tallest Buddhist monument in the world, rising to a
height of 150 ms, but died in 1819 before it could be finished. This photograph gives
a view of the massive pagoda (purportedly the largest mass of brickwork in the world)
showing the cracks and splits caused by the damaging 1838 earthquake.
Tripe wrote of this view, 'This corner shows the effects of the earthquake most
completely. On reaching the top by it, the surface is seen rent into broad and deep
fissures - a glacier in brickwork' (Tripe, 1855) 14.
Hsinbyume pagoda
On the northern edge of Mingun stands the impressive Hsinbyume pagoda
(Myatheindan pagoda), built by king Bagyidaw, a grandson of Bodawbaya. In 1816, in
14
memory of his favorite wife. Its unusual architecture is quite striking. It is based on the
Sulamani pagoda on the peak of the mythical golden mountain of Meru, which is the
center of the universe in Buddhist-Hindu cosmology. Seven terraces with undulating
rails – representing the seven mountain ranges around mount Meru – lead up the
stupa, and all the way along are niches in which mythical monsters such as Nats,
orgres and Nagas (mythical serpents) stand guard. This pagoda, badly damaged in
1839 and restored in 1874 king Mindon, is now in a satisfactory state of preservation.
It is also carefully maintained15.
Mingun bell
From the main paya I headed for another of mingun's oversized attractions,
the bronze bell that king Bodawpaya had cast in 1808 to hang at the temple.
Weighing 90 tonnes and measuring four meters high by more than five meters across
at the lip, it is said to be the biggest ringing bell in the world 16. At the suggestion of a
young boy at the shrine where the bell is now hung, I ducked down and stepped
inside the bronze behemoth, after which the boy proceeded to whack away on the
outer surface with a thick wooden stick. I had feared an earsplitting metallic clang but
instead heard a low, sonorous hum like the vibrating wings of a thousand hovering
bees.
(In 1808 king Bodawpaya had an enormous bell made that was meant to be
installed at the top of the giants stupa. The bell is housed nearby the Payӑ in a Zayat,
an intricate Burmese style pavilion with a multi tiered roof. The bell that was cast from
1808 until 1810 measuring almost 4 meters high is the largest working bell in the
world. The number 55555 is inscribed in Burmese script on the outside of the bell,
55555 being the weight in viss, a Burmese unit of measurement, which is about 90
tons. The bell is rung by striking its exterior with a wood log.)17
15
16
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The inscription of Mingun Bell
"Cast in 1808 A.D, by king Bodawpaya to be dedicated to the Mingun Pagoda,
which has never completed, is now in ruins. Its height is about 90 tans and is the
second largest bell in the world being one-third of that at Moscow and fourteen times
of that of St. Paul's its supports were destroyed by the earthquake of 1839 and it
rested on the ground till 1896 when it was raised slung on an iron beam and placed
in the present building. Its principal dimensions are as follows.,
FT in
External diameter at the lip 16 3
Internal diameter 4 feet 8 inches above the lip 10 0
Interior height 11 6
Exterior height 17 0
Interior diameter at top 8 6 ".
Remains of giant Chinthe
The headless remains of the two giant Chinthe Lions, (guardians of the temple)
itself is 29meters high. Remains of giant Chinthe was built by Bodawpaya in 20th,
January 1794.

Photograph by Linnaeus Tripe, from a portfolio of 120 prints, with a rear view of the
massive headless chinthes (temple guardian lions) in front of the Mingun Pagoda, at
Burma (Myanmar) with the Irrawaddy (Ayeyarwady) river beyond.
Tripe wrote of this photograph, 'In front of the Pagoda. These were 95 feet
high; but, like the latter, were shattered by the earthquake of 1839. The heads and
necks lie scattered about their pedestals in masses'.
Mingun is located 11 kms upriver from Mandalay, on the opposite bank. In
1790 King Bodawpaya (ruled 1782-1819) began the construction of a stupa at
Mingun, intended to be the highest Buddhist monument in the world and to reach a
height of 150 m. Only its base had been completed when the project was abandoned
at the King’s death in 1819. This terrace is considered the biggest pile of bricks in the
world. The imposing structure with its chinthes guarding it to the east was much
damaged in an earthquake in 1838. (Tripe, 1855)18
Conclusion
The pagoda itself was the main jewel in the crown of an ambitious building
campaign sponsored by King Bodawpaya (ruled 1782-1819). The largest brick temple
in Asia, its outline broods over the western bank of the Irrawaddy River from the
hamlet of Mingun. Its base is 256 feet square and it rises some 150 feet. It is now
viewed as little more than a curiosity, enhanced by dramatic fissures in its wall
created by an earthquake in 1839-- visitors can even climb to the top by a modern
stairway mounted on the most ruined corner fo the monument, though no access to
the summit existed originally. The Mingun is Asia's, and indeed, the world's, largest
bell. Cast by Bodawpaya to complement the huge pagoda, it stands in its original
location some 50 yards to the northeast of the pagoda. The pagoda is still considered
unfinished, since it is without a tower, but historians believe King Bodawpaya may
18
have intended to sacrifice height for girth from the very beginning, and thus it may
have been considered finished by the king himself.
References:
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ukefabmifacwf&SmyHak wmf - ndKjr
A STUDY OF THE DIFFERENCES BETWEEN TWO CANDAMUNI PAGODAS
Ma Paññāsingī
Abstract
The culture heritage buildings give a sense of past and of culture identity.
Those buildings encompassed the historical evidence, artefacts and beliefs. Since the
city was founded in 1857, the King Mindon intended to be very spacious capital by
laying down the systematic town planning. In Mandalay City there were various kinds
of building which are still left out in the study area as being a last capital of Myanmar
Konbaung Dynasty. The study area is famous as heart of Myanmar culture. In this
research, the classification of the Pagodas, Buddha Image, location, overhead of view
of Kuthodaw Pagoda and Candamuni Pagoda, dissimilar to the form of Pagoda, and
historical periods categorized into two types of building for a long period.
Nowadays, the city system has been taken place very quickly in the country
so that it has being affected to lose the ancient buildings especially their architectural
style and their significance. To recover such cases, this paper will focus on the present
spatially distribute patterns of different buildings according to the historical period.
Many historic places may be eligible for designation as historically important by local
governments. To be clearly seen on the distribution of the buildings, the field survey
was conducted.
Keywords: cultural, Buddha Image, buildings, Mandalay city and Konbaung dynasty.
Introduction
In Myanmar, you will find pagodas wherever you go. There is no town or
village that does not have a pagoda. They come in all sizes, shapes and conditions.
Pagodas are not merely places of religious worship and rituals; for that matter, ritual
worship has no place in Buddhist teaching. Pagodas are also centers of social
activities. They are places for communal alms-giving at proper seasons, people
contributing in cash or in kind.
A study of the differences between two Candamuni pagodas 229
Konbaung Dynasty are scattered through the former Royal capitals of

Mandalay Region, including Mandalay, Amarapura and Ava. King Bodawpaya reigned
from 1780 to 1810, i.e for thirty-eight years. His was the longest reign among the
kings of the Konbaung Dynasty. He would be remembered in history as the Builder of
gigantic Mingun Pagoda, to which he dedicate a huge bell, which is the second largest
in the world. King Bodawpaya moved the capital to Amarapura with Candamuni
Buddha Image and eighty Arahant Status in May 1783 but his grandson King
Bagyidaw moved it back to Ava in November 1821.
Objectives
-To understand the value of cultural heritage Buddha images around the city
-To know the spatial distribution pattern of these buildings through periods
-To promote the awareness of the Mandalay people to conserve the buildings
Methodology
Identifying and listing items of heritage significances are only the first step in
protecting and managing those places and objects that have to be kept. It will be
developed as an understanding of how people and society defined the places that are
important. To maintain, the sites of cultural buildings, first the spatial or location
distribution patterns of those buildings are described periodically. The researcher has
roamed throughout the city to collect the data of primary source. While the buildings
of religious and industrial purposes could be noted easily from varying literature
sources, it was very difficult and took much time consume for recollect the buildings
of residence and commercial ones. The study will be approached by the historical
background and the use or type of the buildings.
History of two Candamuni

The Candamuni Pagoda is known for its large golden Zedi in Mandalay, its
hundreds of shrines containing inscribed marble slab and the largest iron Buddha
image in Burma, after which is named the Candamuni. Resembling the nearby
Kuthodaw pagoda, the Candamuni is located on the foot of Mandalay Hill with good
views of the hill and its monasteries.2
The Pagoda was built as a memorial to crown Prince Kanaung, who was
murdered in 1866 by the king Mindon Min's sons, who were unhappy not to be the
first in line to become the next king. The bodies of the crown Prince and three of his
sons who were also killed were entombed on the Candamuni Pagoda grounds. In the
early 1990's the tombs were moved to a mausoleum in Mandalay.
U Maung Maung Tin’s written Kunbaung Hset Mahayazawintawgyi vol/ 3.
page no -308 and page no 355-6, “In 1224 M.E, hostel and terrace cook-house were
built to take rest for King and queen at the north of Yadanabonnaypyitaw near
Mandalay Hill and on the fifth waning day of HnaungTagu, the two King and queen
were staying accompanied with three troops in the front and three troops in the back
in Nan Myae Bon San palace”. “On the fifth waxing day of 1229, after destruction of
temporary palace, having built the tomb to bury the corpse of Uparaja [king to be],
the brick pagodas was built to set Candamuni image on the brick throne far away one
yard near the tomb”.
These facts are the same not only above the books but also the books written
concerning with Mandalay. When you arrive at the Candamuni pagoda platform
based on five tier-roof brick buildings, search the tombs of crown prince and other
princes. Thus, when you consider the pagoda as the tomb, some will assume that evil
effect will appear for being the tomb on the pagodas platform because auspicious and
inauspicious are mixing. Although there is an idea to destroy the tomb, it is not
success.
On the fifth waxing day of Nayoun, 1345 M.E, when the tomb was destroyed
to move to the place of crown prince’s shrine, there was nothing in that tomb as a
piece of wood coffin or a piece of bone. So, that tomb might not be a real tomb
which buried a corpse together with coffin. The pagoda board of trustee assumed that
it might be a notion. Now, on that place there is a stone slab which is writing the
following notice to know the future-people.
Donor of two Pagodas

This pagoda was donated by the King Mindon who is well known as the great
supporter of fifth Sangha Council. The iron Buddha image in the perfumed chamber
was donated by King Badon who is the pioneer founder of Amarapura Kingdom. And
then another pagoda was donated by the Badon whose personal name Bodawpaya
who was founder of Amarapura Kingdom.4
Golden Pagoda
The oldest structure on the grounds is the golden Ceti. The Ceti was built in
1874 by King Mindon Min on the site of his temporary palace while the nearby Royal
Palace was being built. Covered walkways through hundreds of shrines lead towards
the Ceti in the center of the complex. Set on a base of three square tiers of
diminishing size, the conical stupa is topped with a multi-tiered Ceti, an ornamental
spire.
Candamuni Buddha Image

The Candamuni Pagoda houses the largest iron Buddha image in Burma,
named the Candamuni image. The image was cast out of 18563.94kg of iron in M.E
1164, the 14th of waxing day of Tagu (C.E-1802) by the King Bodawpaya before the
founding of the city Mandalay, King of the Konbaung dynasty of Burma. During the
time of building the Great Mingun Pagoda, the image was cast out of almost 41,000
pounds of iron or made of 11,368viss of iron, and was carried reverently to the Royal
City of Amarapura, it is now covered with a layer of gold.
In the reign of King Bagyitaw, the Buddha Image was carried reverently to
Yadanapura Ava, and was carried reverently bacd to Amarapura in the reign of King
Shwe Bo after being paid obeisance there for some time. In M.E 1229, the Buddha
was moved to Mandalay, and was enshrined on the Royal Palace ground of
Nanmyaebonthar, King Mindon's temporary royal residence. Also brought over from
the Palace in Amarapura were eighty statues of Arahats representing the eighty
Arahats, the first followers of the Buddha, who lived with the Buddha some 2,500
years ago. They are now enshrined in smaller statues around the main pagoda.
In M.E 1229, the temporary palace apartments were destroyed and the bodies
of the Grown Prince and his sons Prince Malum, Prince Saku and Prince Pyinsi, who
were buried and entombed. At the distance (.91m) from the tombs, the Candamuni
Buddha Image was enshrined in a tier-roof brick building. The pagoda was called the
Candamuni pagoda after the image.
In M.E 1275, the Hermit U Khanti built with the donations of the people the
Dhamma Ceti, 508 shrines housing the inscriptions, 1524 inscriptions recording the
Pitakas of the Three Baskets, five Nikayas and commentaries on Buddhist Pali texts.
Case study of their period

The Pagoda is indicated with Yadanabon period architecture design but the
iron statue of the Buddha is nominated to be late Amarapura period designs. And
another pagoda is recognized to Amarapura period design. That pagoda was
established on the ground and built up decorated with fabulous creature with man's
torso and lion's hindquarters were put up in every step of the flats.
How to get to the two Candamuni Pagoda

The pagoda is located to the East of the Kyauktaw Gyi Pagoda, just North East
of Royal Palace and a short walk from the Kuthodaw Maha Lokamarazein pagoda and
in the West of Maha –Thatkyamarazein pagoda.
Other one is located in the East of Tampawaddy quarter of town, in the West
of Sagaing-Mandalay streets and in the South of the city wall ground face of
Yadanarbon period and in the North of Shinlonmae Pagoda (the five deities
represented by the Buddha).
Pagodas and People

Pagodas are maintained mostly by voluntary contributions from the people. It
is amazing how well it is done with only voluntary contributions. One cannot go into
the pagoda precincts without encountering mythical beings in human forms as well as
in fantastic shapes of dragons, lions, ogres and bells. There are four entrances to the
pagoda and the staircases are lined with shops selling flower, candles, incense sticks,
local-made toys, souvenirs, handicrafts, religious accessories, and lacquer wares,

which attract both young and old.
We walked around the pagoda from the right side, as usual. We could not
control our curiosity and, to our eyes, it might seem very strange. It is a fabulous
creature, with a man's head and a lion's body, squatting on forked haunches and
looks very simple but, the problem was I didn't know the history of it. I know it only
as a mythical being from history called 'Manussiha'.
When we walk around the pagoda platform, you can see that people are
offering water, flower, candles, and incense sticks. When visiting pagodas the kinship
between Nats and Humans is more in evidence. The mythical figures on the pagodas
platform are there to welcome the pilgrims and look after their welfare.
Bell is quite similar to the water dropping in donation ceremonies. But, at
pagodas, we can share our merit by striking the bell and donor's merit will be
multiplied, too. People usually strike the bell with a wooden stick, lying near it, three
times, five times, or more as they wish, and some young people stick the bells
according to the number of their age. Bells are abundant in pagodas in many sizes.
The biggest bell in Shwedagon Pagoda can be found at the north-east corner of
pagoda platform. It is the second largest bell in the whole country, as the largest bell
in Myanmar is 'Mingun Bell' in Mandalay.
Overhead view of Kuthodaw and Candamuni Pagoda

*On the full moon day of Nayon in ME.1229 (CE.1867) King Mindon
dismantled the temporary palace called Nanmyaebonthar and built a 100ft pagoda in
its place.
*King Badon Min, the grandfather of King Mindon had a Buddhist statue cast
at Mingon. That inage was made of 11,368 viss of iron and was entitled 'Candamuni',
which means the image is graceful like the full moon.
*It was moved from Amarapura and enshrined in the present (Candamuni)
pagoda. That's why it is entitled Nanmyaebonthar Sannandawya Candamuni Pagoda,
meaning the pagoda as graceful as a full-moon in the place of the Nanmyaebonthar
Palace.
*In M.E. 1275 (C.E. 1913), in the compound of Candamuni Pagoda,

Venerable Hermit U Khanti manage to inscribe Sutta, Vinaya and Abhidhamma from
the Tipitaka with a complete explanation on 1772 stone slabs and a historical record
was also inscribed on an iron sheet and a stone slab.
Conclusion
Buildings was found that, the ancient Myanmar Kings from Bagan period or
Ava period or Pinya period or Konbaung period had visited the study area. Being
Buddhists Kings, they founded the pagodas or other religious buildings when they
stayed there within a short duration. It was because; at that period Mandalay area
was not recognized as the settlement or new palace area. King Bodawpaya was very
pious and was a respected devotee to Buddhism, so that the greatest numbers of
buildings were related with religions during his regime.
Future Prospects
For conservation on the heritage buildings around the city, the concerned
department has taken the measures to record and to define such buildings. According
to the list on heritage buildings ones are still conserved not only by the authorities but
also by the local people.
Acknowledgements
I would like to express my heart feel thanks to all who encouraged and helped
me to do this research.
A CASE STUDY OF MANDALAY ROYAL PALACE
(MYA NAN SAN KYAW SHWE NAN DAW)
Ashin Vindaka
Background history of Shwe Nan Daw Gyi

Shwebo Min (1837-1846), the father of King Mindon (1853-1878) and King
Pagan (1846-1853) inherited the throne of Yadanapura (lnnwa) from his older brother
King Sagaing (Bagyidaw) in (1819-1837) and moved the capital to Amarapura. The
construction of the new Royal Palace was completed in 1202 Myanmar Era (1840
AD). The new capital and the palace were named Aung Myay San Yar and Aung Nan
Thar San respectively. He was succeeded by his son King Pagan, who was dethroned
by King Mindon in 1853. The new king had the desire to move the seat of his
kingdom to Mandalay. Although the wise monks, as like Venerable Kyaw Aung San
Htar Sayadaw and Moehti sayadaw prohibited him not to build and transfer the new
royal place to Mandalay for the people not to be hard and not wasting the finances.
King Mindone had the reason which encouraged him to build the new palace. The
first reason was the written prophecy said from the lower part of the Ayawaddy river
to upper part gradually will be developed and the second one was when the Buddha
dispensation will arrive, the place where Mandalay now will be developed and the
Sasana will be last long. The king he believed that saying that’s why he build and
transfer the new palace to Mandalay.
King Mindone is a wise and virtuous king in the era of Konebaung dynasty,
the last dynasty of Myanmar people. He is the king who started giving the financial
support in building up Mandalay city (which used to be called Yadanabon city) and
Mya Nan San Kyaw Royal Palace. Mya Nan San Kyaw (the Royal Palace) was first built
by King Mindon (1853-1878), the founder of the Golden City of Yadanabon,
Mandalay. He grew up under the well trained and guidance by his mother and he
learned the education from the monks. When the time of his prince life, he practiced
well his duty and skillful in politic. After he became king, he founded the Yadanabone
Kingdom, tried the best to developed the country and was a great supporter of
Sasana. The seven sacred places were the empirical evidences how he supported the
Sasana. In his hand, held the fifth Buddhist Synod and inscribing the Buddhist Canon
on white stones. The Buddha’s dispensation well developed and many wise monks
appeared.
The reasons and plans for new royal palace

In 1218 ME (30-10-1856 AD), the ministers looked for the place for new
palace and showed the King. He himself led and instructed how and what kind of
design had to build the royal palace. At that time, the king believed the concept
Brahmanism of reciting Mantra and Loki arrangements but on the other hand, he
invited the monks and recited the Parrita. Inside the great wall buried the god dolls,
the big oil pots every angles of the palace but in British record said that at the under
the gates of the palace was buried the dead bodies totally 52 people. Actually it was
no record in Myanmar historical records. It was assumed that the British people
wanted to decrease the dignity of Myanmar.
In 1221 ME (23-5-1859 AD), at the same time, the king constructed the
seven sacred places, Palace, Moat, Mahalokamarazein Kusodaw Pagoda, Pitaka Tike,
Sudhamma resting halls, Atumashi Monastery and Ordinational hall. There are 114
buildings in the palace and King mindone had 50 queens and 108 children. The chief
queen of the southern palace hall is Setkyadevi and the queen of the central palace
hall is Sinphyumashin. The palace long 6666 feet, the walls’ high are 18 and cubic 10
feet. The moat has 2 miles each part and deep 11 feet. Just a little express here if you
want to know more information, you can study more historical books. The whole
palace was completed in 25-6-1847 A.D and held the ceremony which is called
Myothein Pywe. After four years the king was died.
Consequently, after consultations with learned clergy and laymen, the
perimeters of the city were laid out and construction of this new capital bean in 1218
ME.(1857.AD.)Apart from the Hman Nan Saung (Central Palace) in which King
Mindon was to spend the greater part of his days, the old palace was dismantled and
reconstructed on the new site using the same materials transported from the old site
replacing only those items that had been damaged.
A case study of Mandalay royal palace 237
The Central Apartment of King Mindon however was a new construction,

using materials and means considered auspicious according to the king's date and
time of birth. The Eastern Royal‘BuiIdings, the Watch Tower, the Water Fountain
Apartment, King Thibaw's Private Apartment, the Southern Flower Distributing Room
(Conference Hall), and of the Western Royal Buildings, the West Audience Hall (left
and right) did not exist in the time of King Mindt on. They were constructed by his
son King Thibaw (1878-1885). The Shwe Nan Saung (Golden Palace ) which existed
close to the north of the Central Palace was dismantled and rebuilt in the precincts of
the Maha Atula Weyan Monastery by King Thibaw after the death of his father in that
building. (In 1885, the British sailed up the Ayeyarwady and captured Mandalay,
They carried King Thibaw and his Queen Supayalat to Ratanagiri in India.) During the
British occupation, the gold, silver, priceless jewels and other treasures as we as many
scripts were looted and destroyed by the imperialists and their lackeys. Some
important records were unfortunately lost through lack of proper storage. Some of the
palace buildings were sadly converted into the office of the imperialists, others were
uses as clubs and barracks. The walls of some of the halls as well as some of the
thrones became firewood for imperialist soldiers. In 1268 ME. ( 1906 AD), the
Myanmar Archaeological Survey ( now Department of Archaeology) was established
and undertook the photographing of Mandalay Palace from all angles, and drew scale
drawings of floor plans, side elevations and cross sections. The Byedaik Hall, Promea
nade Hall, the Northern and Southern Dawe Halls, together with apartments of the
major queens and those of lesser queens including the third class queens' apartments
in the west, were considered to be difficult to maintain and were demolished. Of the
114 buildings that existed on the platform of palace,. Among these, the Southern
Flower Distributing Room was to a museum. At the end of the Second World War
1307 ME. (1945 AD), all the palace buildings that had stood proudly as a symbol of
sovereignty for ages were burnt and reduced to a heap of ashes all due to Allied
bombs and artillery fire that rained upon it during the fights between the British and
the Japanese The Mandalay silage a proud result of Myanmar art and architectural
skills, a sure Witness to the high standard of Myanmar culture, and an inspiration to
patriotism as well as a legacy of the essence of religion and culture of Myanmar was
thus lost.
In keeping with the desire to reconstruct the palace in its original form as
exactly as possible, every attempt has been made to collect all the available records
pertaining to the palace before the reconstruction was commenced. The records
made use of include the photographs of the palace buildings taken from various
perspectives which have been collected by the Archaeological Survey Department of
the Ministry of Culture. In addition, measurements and drawings that were made
during the photographing of the floor plans, side and front elevations and cross-
section views of the various halls plus the floor area, and plans of the platform on
which the palace was built, also exist. Apart from the Culture Department, other
researchers and scholars from within the country as well as abroad generously
donated the documents,‘ including photographs and manuscripts, in their possession
upon hearing of the efforts made towards the reconstruction of the palace. University
and Universities, Central library Yangon. These two were the most important sources
of information for the reconstruction of the palace.
The walling system of rooms within individual buildings, the decorat tion of
walls, the size and measurements of entrances and doors and their placements. as
well as the ornamental surrounds of doors were obtained from a miniature model of
the palace made under the direction of the Archaeologist Taw Sein Ko before the
palace was burnt down and also from miniature models of palace buildings that are in
the National Museum in Yangon. The latter models were constructed on the advice of
Shwe Pyi U Ba Tin and Shwe Gaing Thar. Plans were drawn after studying these
miniature models.
After adjustment of slight discrepancies in the measurements taken from the
different models, preliminary holes‘ were made in the platform of the palace
whereupon the unbumt remains of posts that formed part of the original buildings
came to light. Then, final adjustments were made in the measurements and plans
based on the location of these original parts before commencing the construction.
Now that we know something about the historical background and the
background of reconstruction efforts, individual names, manner of use, and other
interesting information regarding each of the 114 buildings will be given. Among
them, I would like to express the building, Myae Nan Pyathat.
Seven-tiered Spire
Situated at t e west end of the Mye Nan Connecting Passage is the great spire
with a seven-tiered roof called the Mye Nan Pyathat(lt is the highest and largest as
well as the grandest and noblest building in the palace. Its name ‘Mye Nan‘ is derived
from the fact that the platform on which the throne was situated was built on a
mound of soils collected from such great Buddhist cities of lndia as Varanasi, Vesali
and Sarvasti. lt was regarded as a highly auspicious place. In the cantre of the building
stands the great Lion Throne (Sihasana) which is supported by sculptured statues of
lions. It is wholly made of Yamanay wood. Of all the thrones in the eight throne
rooms, this is the largest the highest and the grandest. Behind the throne a partition
runs across the hall from north to south, forming an enclosed room behind it. From
the enclosed inner room, by a flight of gilded stairs, the king could ascend to the
throne and leave it when the audience was terminated. During audience, the king
would sit on the left side of the throne and the chief queen would sit on the right, to
receive the homage of the court. The royal crown prince would pay homage to the
king and queen from an enclosure formed by railings of turned wood, which was
situated infront and to the left of the throne. During ceremonies and receptions, it
was customary to decorate the throne room with royal emblems such as the seven
victory banners, eight white umbrellas, two kinds of fans known as yatmars and yat-
yo-shays to the left and right of the throne.
There are three Kelas (shutters which are hinged at the top) each on the left
and right sides of the building under the eaves. During ceremonies and audiences
and receptions, they would be propped open and anyein(traditional music and
dance) troupes would perform under them with Mon troupes performing on the right
side and Myanmar troupes performing on the left side. In order to keep the eaves,
which were rather long in proportion to the height of the building, from dropping,
they were propped up by pairs of gilded poles known as katans, meaning "props
gilded with pure gold.
In the front of the throne there is a great stylized arch over the throne in
which there are relief carvings of thirty-three Sakkas, four Lokapalas, a flying lion and
a flying elephant. At the rear of the throne was an iron sliding door of lattice work
ornamented with floral motifs and rosettes. In the front chamber of the throne hall the
king, the chief queen and crown prince would receive the homage of the court (The
inner room behind it throne was occupied by lesser queens concubines and the
ladies-in-waiting, with the queens sitting on a higher level around the stairs leading up
to the throne. The, building measures 61 ft. from east to west and 61 ft. from north to
south, with a height of 207 ft.
The Ceremony of Paying Homage. The complex of the five buildings, East
smoke, Mye Nan Connecting Passage, Mye Nan Audience Hall(left), Mye Nan
Audience Hall(right) and The seven tiered Spire described above were used for great
royal ceremonies and together form the shape of T in the eastern end of the palace
platform. In the Great Audience Hall were regularly performed the greatest and most
solemn ceremonies such as the Kadaw (i. e. "paying homage“ to the king and the
chief queen). Once at every Myanmar New Year, and also at the beginning as well as
at the end of Buddhist Lent the king and the queen would receive their subjects and
accept their offerings, with great pomp and ceremony.
In conclusion, our last kingdom, Mya Nan San Kyaw and King Sipaw were
colonized by British emperor in 1885. The royal palace were destroyed during the
second war world and japans and British war, natural disaster were faced. When we
go to the palace, we can memorize the old time of our last kingdom. We need to
prevent and preserve the palace now.
ud;k um;xm;aom pmtkyfrsm;
1/ jrdKUwnfeef;wnf rEåav; eSpf 152 eSpfjynfh

2/ teSpfwpf&mjynfh rEåav;
3/ rif;q,fyg;&mZ0if
4/ ukef;abmif&SmyHak wmf
5/ ordik f;xJu rEåav; rEåav;xJu ordik f;
6/ uRefrwdYk rEåav;
7/ jreef;pHausmfa&Teef;awmf
8/ rif;wkef;rif;MuD;eSio
fh l\eef;wGif;rdbk&m;rsm;
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www.sitagustar.wordpress.com
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The Lion's Outlook - Sitagu Students' Research Journal - Vol-08 - 2018

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THE LION’S OUTLOOK

SITAGU STUDENTS’ RESEARCH JOURNAL

Wood Relief Carving at Sitagu Taw Win Saddammajotikā Buddha Shrine,

Sitagu Buddhist Academy Mandalay

Published for Department of Research and Compilation

Sitagu International Buddhist Academy

Sagaing Hills, Myanmar

WITH NO THOUGHT OF PRIDE OR GLORY

WITH UTMOST HUMILITY

TO MAKE BETTER THE WORLD WE LIVE IN AND

TO PROMOTE OUR SĀSANA

TO THE BEST OF OUR ABILITY

i The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

In no particular order, all papers in this journal are selected from

the written assignments for the internal assessments of History of

Buddhism Paper in the 1st and 2nd Semesters of MA courses in the

Academic Year 2017-18 as a part of the Research and Development

Programs at Sitagu Buddhist Academy, Mandalay, Myanmar.

ii The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

It is great pleasure to release THE LION’S OUTLOOK, SITAGU

iv The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

v The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

vi The Lion’s Outlook, Sitagu Students’ Research Journal, Vol. VIII

AS REFLECTED IN APPAMADAVAGGA OF DHAMMAPADA

Mindfulness has temporal and non-temporal mindfulness. To be careful of

temporal affairs is mindfulness of mundane, and always heedfulness of requisites of

Enlightenment (bodhipakkhiya) is mindfulness of supramundane. Wherever mundane

or supramundane, to be mindfulness perpetually is the main cause in one’s own

respective affairs. Mindfulness is never exceeding, but always require. In non-

temporal affairs, mindfulness supports to morality, concentration, and also wisdom.

intended oneself. To lose object is becoming hindrances in him. Hindrances can

them with mindfulness.

Therefore, this paper aims to present the mindfulness (appamada) which is

analyzed having based on Appamada vagga of Dhammapada. In this paper, depicts

and how to do the one’s affairs with mindfulness.

KEY WORDS: Morality (Sila), Concentration (Samadhi), Wisdom (Panna), Effort

(Viriya), Noble Truths (Ariya sacca), Requisites of Enlightenment

(Bodhipakkhiya), Cycle of rebirth (Samsara), Right conducts (Sucarita),

Life completeness (Bhava sampatti), Possession completeness (bogha

answer this question is difficult because Buddhism is no philosophy or no religion; it is

Buddha. With this strong convince, he becomes a Buddhist with no ceremony, no

ritual of any kind, no registration.

because giving is an act of sacrifice. To give something we treasure or attach, we have

biggest causes of all problems. ‘Sila’ is ‘restraining’ to certain precepts or ethical or

intend the youths, I wrote it intending all of people.

experiences everything in dream. But on waking up in dream, everything which he

which feels oneself in waking up. It is no saying of someone; it is an experience of

oneself. Indeed, ‘the waking knowing’ destroys ‘the dream knowing’.

that life is only long dream.

meritorious deeds by making offering, observing moral precepts and developing

(bodhipakkhiya) should be developed with mindfulness to be worth to appear the

meditation according to bodhipakkhiya. Only to do thus is called ‘acquiring

wholesome deeds by making offering, observing moral precepts and developing

“If a person is energetic, mindful, pure in his thought, word and

deed, and if he does everything with care and consideration,

restrains his senses, earns his living according to the Law

(Dhamma), and is heedful, then, the fame and fortune of that

mindful person steadily increase.” (Dmp-24)

whatever he does. Moreover, one needs to have moral-virtuous to become good

the human’s level, but no wealth.

To be living on comfortable in one’s life, it is a nature to earn for one’s living

environment. And one should be grateful to others or environment. Because,

environment is benevolent and supports one’s living in somehow. So, it is responsible