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THE LIONS OUTLOOK

Sitagu Students Research Journal

Sitagu International Buddhist Academy

Mandalay, Sagaing, Yangon

MYANMAR


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Vol. II

March 2011

Organizing Body: SitaguStar StudentSelection

Free Distribution

Any part of this publication may be republished and redistributed in any form or by any means

with the prior permission from authors as their moral rights have been asserted.

Published for Department of Research & Compilation,

Sitagu International Buddhist Academy,

Sagaing Hills, Sagaing, Myanmar.


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The Stag Resolution

We resolve to make effort:

To beautify our lives in this world we live,

To promote our Ssana ardently,

To make our country prosperous,

With the best of our ability, without arrogance.


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Preface

This special issue of The Lions Outlook, Sitagu Students Research Journal is set to

release on 19th March 2011 (Full moon Day of Taboung, 1372) an occasion celebrating

Sitagu Adhipati Sayadaws 74th birthday. It contains a broad range of papers representing

awareness of the expending scope and importance of Buddhas Dhamma in todays

Adhamma environment. Papers are regarded as the priceless products of Sitagu International

Buddhist Academy since SIBA has been an enormous and continuing source of inspiration

for students, seeking the traditional Buddhist education system plus the fresh approach of

research principles of the formation of knowledge.

SitaguStar StudentSelection is a part of SIBA and it furthers SIBAs objective of

excellence in research, scholarship and education by collecting and exhibiting the earnest

endeavors of sitagu students. The organizing body appreciates the outstanding contributions

made by sitagu students who are fully aware of their responsibility for research papers that

represent their own works. The organizing body believes that they strongly reflect the

important area of research in Buddhist Studies and point the way to future work in this field.

The organizing body thanks sitagu brothers, sisters and friends. Without their combined

support, the research contained in this journal would not have been possible.

19 March 2011 Organizing Body

SitaguStar StudentSelection


Mandalay, Sagaing, Yangon, MYANMAR


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Contents

The Stag Resolution

Preface

Section-A

1. The Great Attributes of the Lord Buddha in Theravda Buddhism 1Ashin Kuala

2. Some Notions on Vinaya with Special References 17Ashin Sutcrlakra

3. The Doctrine of Anatta, no-self, in Buddhist Spirituality 27Ashin Sriya

Section-B

1. A Comparative Study of the Ten Perfections 38Ashin Kavidhaja

2. A Critical Study of Discourses 48expounded by the Chief Disciples (Aggasvaka) of the Buddha

Ashin Ssana

3. The Life of Mahkassapa and His Contribution to Buddhism 53(With special reference to Canonical Pi Texts)Ashin Indcariya

4. A Critical Study of Tranquility and Meditation 59(With special reference to Theravda Piaka Literature)

Ashin Paseha

Section-C

1. A Critical Study of Dosa and Mett 66(With Special Reference to Canonical Pi Texts)

Ashin Paobhsa

2. A Study of Buddhism in Burma (3rd Century B.C. to 13th Century A.D.) 76Ashin Sehila

3. Comparative Study of Main Buddhist Sects 84Ashin Vaita


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Section-D

1. Buddhism and the Global Peace 89Ashin Kusala

2. Major Buddhist Sites in Andhra Pradesh, India 96Ashin Kovida

3. The Concept of Liberation in Buddhism 99Ashin Guissara

4. A Brief Overview of the Concept of Dhamma and Buddhist Perspectives 103as depicted in Bair-Bhbr Rock Edict of Asoka

Ashin Dhammcra


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The Great Attributes of the Lord Buddha in Theravda Buddhism

Ashin KualaResearch Scholar

Department of Pi & Buddhist Studies

Banaras Hindu University, Banaras, India.

1. Araha: The Accomplished Destroyer of Defilements

Being mindful of the Buddhas attributes and reflecting on any one of the Buddhas

attributes is called Buddhnussati. Cultivating or repeatedly contemplating the attributes is

called Bhvan. Buddhist people recite and reflect on the nine virtuous qualities of the

Buddha when they do devotional daily activities.

The Pli verse relates to the nine intrinsic attributes of the Buddha is depicted in the

many important texts ofTipiaka as follows:

Iti pi so Bhagav araha samm-sambuddho vijjcaraasampanno sugato lokavid

anuttaro purisadammasrath satth devamanussna buddho Bhagav.1

The Buddha is bestowed with the title of Araha in five senses. In the Buddhaghosas

magnus opus, the Visuddhimagga,2 through the grammatical perspective, the word arahais

etymologically divided into three words: (a) araha as appears in the passage of nine

qualities of the Buddha, (b) ara+haand (c) a+raha.

1 . D I 49, III 76, M I 267, A I 168, Sn 103, 132; etc.2 . Vism 198 f, VA I 112-115


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2 The Lions Outlook, Sitagu Students Research Journal

According to the first category, the word arahatakes place in two definitions: the

Blessed One is accomplished (araha) (i) as he is worthy of requisites of robes,

(paccaydna arahatt) etc, and (ii) as he is remote or far away from defilements (rakatt).

The word ara+hain the second analysis can be seen in two aspects the Blessed

One is accomplished (iii) as he had eradicated completely his enemies of defilements

(kilesrayo maggena hatti) and (iv) as he had destroyed spokes (arna maggena hatattpi).

And the last one, a+raha occurs in only one definition- the Blessed One is

accomplished (v) because of his absence of secret wrong doing (ppakarane rahbhva).3

2. Sammsambuddho: A Buddha Perfected by Himself

Samm smaca sabbadhammna buddhatt pana sammsambuddho.

He is fully self-awakened because of his awakening to (or discovering of_ (budhatt)

all things rightly (samm) and by himself (sma).

In connection with his full mastery of the four noble truths in its three phases and

twelve aspects, the Buddha declares:

Abhieyya abhita= What is to be directly known has been directly known;Bhvetabba ca bhvita = What is to be cultivated has been cultivated;

pahtabba pahna me= What is to be abandoned has been abandoned by me;

tasm buddhosmi brhma a = Therefore, Brahmin, am I awakened (Buddha).4

His knowledge is as much as what is to be known and what is to be known is as

much as his knowledge. The limit of what is to be known is his knowledge and the limit of

his knowledge is what is to be known. Thus, together or separately, all at once or gradually,

or according to [his] wishes, he has realized and awakened to all things rightly and by

3 . Vism 198. Similar passages are also found at VA I 112-115 ( the entire explanations are almost identicalwith those in Vism except that VA does not mention the verse on pp. 198 and 201 of Vism); DA I 146; MA I52, II 328; AA I 112, II 286-287; SnA II 441; ItA I 12; UdA 84, 267

4 . Sn 109


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3The Great Attribute of the Lord Buddha in Theravda Buddhism

himself. Because of that, he is fully awakened and is called the Blessed One. That is [the

meaning of] samm-sambuddha.5

3. Vijjcaraasampanno: Complete in Clear Knowledge and Compassionate Conduct

Vijj means knowledge or wisdom and caraa means conduct. Sampannomeans

endowed with. So the Buddha is endowed with knowledge and conduct.

The Buddhas spiritual knowledge (vijj) refers to his spiritual attainments. The

Buddhas knowledge or wisdom is usually known as three knowledges or threefold

knowledges (tevijja), as defined in the Bhayabherava Sutta.6 They are as follows:

(1) Retrocognition (pubbenivsnussatia), that is, the recollection of past lives:

(2) The divine eye (dibbacakkhua) or clairvoyance; and

(3) The knowledge of the destruction of the mental cankers (svakkhayaa), that

ends rebirth.

The Buddhas eightfold knowledges (aha vijj) are stated in the Ambhha Sutta as

follows:

(1) psychic powers (iddhividhaa);(2) the divine ear (dibbasotaa);

(3) mind-reading (paracittavijnanaa) or telepathy;

(4) retrocognition (pubbenivsnussatia), that is, the recollection of past lives;

(5) the divine eye (dibbacakkhua) or clairvoyance; and

(6) the knowledge of the destruction of the mental cankers (savakkhayaa), that

ends rebirth;

(7) insight knowledge (vipassana); and

(8) the psychic power of the mind-made body (manomayiddhia)7

5 . ItA I 1426 . M I 22-237 . D I 100


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Caraa is of fifteen kinds such as, restraint by virtue (slasavara), guarding the doors of the

sense faculties (indriyesu guttadvrat), moderation in eating (bhojane mattaut)

vigilance (jgariynuyoga), moral shame(hir), moral dread (ottappa), great learning

(bhussacca), wisdom (pa), confidence (saddh), industriousness (vriya)

mindfulness (sati), and the four-fold jhna of the non-material sphere (arpajna).8

(4) Sugato: Supremely Good in Presence and in Destiny

The Ahakathtexts define the term in a more or less similar manner. Buddhaghosa

says: He is called well-gone (sugata), (i) Because of a manner of going that is good (sobhaa-

gamanatt), (ii) because of being gone to an excellent place (sundara hna gatatt), (iii)

because of having gone rightly (sammgatatt), and (iv) because of enunciating rightly

(sammgadatt). 9

(a) Sobhana gamanatte Sugato

The word Sugatois a combination of prefix suand the word gata . Etymologically

the prefix suderives from the adjective word Sobhana. Therefore, Sumeans being good,

purified, and blameless. The word gatomeans gone, i.e., a manner of going. [Gamanam hipi gatanti vuccati.]10 According to this definition, the manner of the Buddhas going to

Nibbna is good (sobhana), purified (parisuddha), and blameless (anavajja).

Why? Because, by the Noble Path (Ariyamagga), the Buddha has gone to the Nibbna which

is safe without attaching the going of blissful plane (sugatigamana).11

(b) Sundara thena gatattepi Sugato

According to the definition of this second reason, the word su in Sugata denotes the

meaning ofSundara(excellent) which signifies the attributes of the Nibbna. Buddhaghosa

8 . M I 3549 . Vism 203; VA I 116;See amoli, Bhikkhu,The Path of Purification, p. 198 Cf. also CSmp 85-86

where similar explanations are given.10 . Vism I 196; VA I 11611. Ibid ( I 196; VA I 116)


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further states the word Amata (deathless) as well, which is the attribute of Nibbna.

(Sundaracesa thnam gato amatam nibbnanti)12 Gata means gone. Therefore, the

Buddha is called Sugatobecause he has gone to the excellent place which is the deathless

Nibbna.

(c) Samme gatatte Sugato13

In the Visuddhimagga, Buddhaghosa has stated the third reason ofSugata that And

he has rightly (samm) gone (gata), without going back again to the defilements abandoned

by each path. For this is said: He does not again turn, return, go back, to the defilements

abandoned by the Stream-entry path, thus he is sublime he does not again turn, return,

go back, to the defilements abandoned by the Arahant path, thus he is sublime (old

commentary?). Or alternatively, he has rightly gone from the time of [ making his resolution]

at the feet of Dpakar up till the Enlightenment Session, by working for the welfare and

happiness of the whole world through the fulfillment of the thirty perfections and through

following the right way without deviation towards either of the two extremes, that is to say,

towards eternalism or annihilationism, towards indulgence in sense pleasures or self-

mortification Thus he is sublime also because of having gone rightly.(d) Samme gadattepi sugato

The prefix Su conveys the sense of Well (Samm) and the suffix gata the sense of

speak (gada).14 The rendering as speak hinges upon a slight mutation hard t ofgata into

the soft dof gada. So Sugata becomes Well-Speak or, by extension, one who makes

well speaks.

In this case, Min Guin Saydaw15 mentions that Su(Samm), well, gata, speaks

appropriately on appropriate occasions. Here gada is the root that is changed into gata.

12. Vism I 19613. Vism I 19614. Vism I 196, NdA 38, VA I 11615. Min Gwin Saydaw, The Great Chronicle of Buddhas, Vols.V,p 14-15


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The Buddha never speaks anything that is false or meaningless.

In the several canonical texts, six kinds of speech are mentioned as follows:

(i) There is the kind of speech which is not true, which is not beneficial and

not liked by the other party:

(ii) There is the kind of speech which is true but which is of no benefit to, and

not acceptable to the other party.

(iii) There is the kind of speech which is true, which is beneficial but is not

liked by the other party to hear it.

(iv) There is the kind of speech which is not true, which is not beneficial to the

other party, but is liked by him.

(v) There is the kind of speech which is true but is not beneficial to the other

party, and he likes to hear it.

(vi) There is the kind of speech which is true, which is beneficial to the other

party, and he likes to hear it.16

The Buddha speaks this kind of speech when the occasion is appropriate.

Out of the above six kinds of speech the Buddha speaks only the third and the sixth kindsonly.

Regarding the third kind above, if a statement is true and is beneficial to the other

party, although he does not like to hear it, the Buddha would say it because it would benefit

other people who hear it, and will be for the good of the world at large.

(5). Lokavid (The Knower of the World)

Buddhaghosa says that the Buddha is the knower of the world ( lokavid), because he

has known the world in all aspects (sabbath pi viditalokatt pana lokavid).17Loka means

the five aggregates that are clung to (Updnakkhand), in another sense, loka means the

16. Vism I 196, VA I 117, M I 394, NdA 3917. Vism I 197, VA I 117


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world of sentient beings (Sattaloka), the world of conditioned phenomena, (Sakhraloka),

the world as the bases of various planes of existence (Oksaloka). Vidmeans the one who

has analytical knowledge and complete comprehension.

The Visuddhimagga explains lokavid in two ways: Under the first method, loka is

interpreted as the five aggregates that are clung to. These five are understood: (a) as being

woeful (dukkha), (b) as originating in craving (tah), (c) as ceasing when Nibbna is realized,

and (d) that the Ariya Path is the true path leading to Nibbna, the cessation of the

aggregates.18 Thuslokavidmeans the Buddha that has complete knowledge about the five

aggregates that are clung to.

Under the second method, loka is taken to mean (I) the world of sentient beings

(sattaloka), (II) the world of conditioned phenomena (sakhraloka) and (III) the world of the

plane (oksaloka).19Loka means that which rises and falls, that undergoes rises and falls.

(6) Anuttaropurisadhammasratthi (Incomparable Tamer of Those to be Tamed)

The Buddha is also known as the peerless tamer and guide of the hearts of men. This

is related to the previous attribute. (i.e., Lokavid) He has the ability to instruct and tameother people because he knows peoples temperament, like a physician who can cure

someone effectively only when he knows what is wrong with him. Otherwise, not only the

patient may not recover, but he may die due to wrong treatment.

Human beings are treacherous, tricky and guileful. So, it is hard to tame them. One

day, when the Buddha was near the pond named Gaggar in the city of Samp, an elephant

trainer named Pessa arrived there. When he saw the quiet serene monks surrounding the

Buddha he thought, I am able to tame elephants with ease because they show their minds

by their behavior. However, I have difficulty in controlling my saves and workers who do

one thing with their body, another with their speech, and their thought is still on another.

18. Ibid.19. Ibid


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But the Buddha can instruct human beings. It is truly wonderful how the Buddha knows the

progress and deterioration of beings.20

(7) Satthdevamanussna (Teacher of devas and humanity)

The Buddha is the teacher of devas and men because he teaches, and points out the

ways which produce to the benefits of the present, of the next life and of Nibbna by

wandering among villages, towns, and cities of Ganges plain without stopping his active

missionary up to the ripe age of eighty for forty-five years.He bestows his blessings on all of

the gods, men and animals who are capable of progress. (Dihadammika-

samparyikaparamatthehi yathraha anussat ti Satth).21

In addition, the Buddha is similar to a caravan leader (apica satth viyti satth,

bhagav satthavho)22 who leads his followers from the dangers of the desert to a safe land.

He leads all living beings from extremely fearful states, i.e. the cycle of rebirth, decay and

death which is the whirlpool ofsasra to the peaceful path leading to Nibbna. Thats why,

the Buddha is worthy to be endowed with the title of Satthdevamanussna.

(8) Buddho (Awakened and Awakener)

The Blessed One is one awakened (Buddha) to the knowledge that belongs to the

fruit of liberation, since everything that can be known has been discovered (Buddha) by him.

The Blessed One has awakened (bujjhi) to the four truths by himself, and has

awakened (bodhesi) others to them; thus for such reasons, and others, he is Buddha.

20 . M I 340. Pyinnythha, Ven, The Triple Gem and The Way to Social Harmony, p.15-16 21 . Vism 208, VA I 12122 . Vism I 202, VA I 120,


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He awakens (bujjhati) means that he has arisen from the slumber of the continuum

of the defilements, or that he has penetrated the four noble truths, or that he has realized

nibbna.23

The Four Noble Truths

i. The first Truth is about suffering. The Buddha pointed out that birth, aging, illness,

death, association with the unpleasant, and separation from loved ones are sufferings. Also,

not to get what one wanted is a suffering. In short, the five aggregates of clinging and craving

are sufferings.

ii. The second is the Truth of the deriving of suffering. It is that craving, a potent for

rebirth, is accompanied by pleasure and lust, and seeking satisfaction here and there,

namely; the craving for sensual pleasure, the craving for existence and the craving for non-

existence (with the belief that there is no existence at all after death).

iii. The third is the Truth of the cessation of suffering. It is the utter fading away and

cessation of that very craving.

iv. The fourth is the Truth of the path leading to the cessation of suffering or the

Noble Eightfold Path.

9. Bhagav: (The Blessed One)

Bhagav is a term of respect and veneration given to him as the Blessed One as the

highest of beings, one who is distinguished by his virtues.

(1) Bhgav ti bhagav, he is bhagav because he partakes of his share of virtues,

that is, his virtues are shared by none,24 or that he is a possessor of parts (bhgav)25 because

he has the Dhamma aggregates of moral virtue, mental concentration and wisdom.26

23 . DhsA 217; VibhA 31024 . ItA I 7 f.25 . Bhga (parts) + vant (possessor of).26 . UA 24


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(2) Bhata v ti bhagav, he is bhagavbecause he is supported (by his virtues), that is, he is

well supported by his perfections accumulated in numerous past lives, and his present

wisdom,27 or that he is a possessor of what is borne, because he has borne the perfections to

fulfillment.28

(3) Bhge van ti bhagav, he is bhag because he is bestowed (van) with attainments

(bhhe), that is, he is blessed with happiness in this life and world itself,29 or that he has

developed (van) the various attainments.30

(4) Bhage van ti bhagav, he is bhagavbecause he has cultivated the wealth (bhaga) not

possessed by others,31 or that he has cultivated blessings (bhaga), mundane and

supramundane.32

(5) Bhattav ti bhagav, he is bhagavbecause he has devotees (bhattav), because the

devoted (bhatta) show him devotion (bhtti) on account of his attainments.33

(6) Bhage vam ti bhagav, he is bhagavbecause he has rejected (vami, lit vomited) such

blessing (bhaga) as glory, lordship, fame, ect.34

(7) Bhge vam ti bhaav, he is bhagavbecause he has rejected (vami, lit vomited) such

parts (bhga) as the five aggregates, the sense-bases, the elements, ect.

35

The Buddhas Six Special Qualities

The Buddha is called the Bhagavbecause he is endowed with six exalted qualities

(unattainable by the disciples) namely: (i) Issariya (ii) Dhamma (iii) Yasa (iv) Sir (v) Kmma

(vi) Payatta.

27

. Ita I 828 . UA 2429 . ItA I 8 f30 . UA 2431 . ItA I 932 . UA 2433 . ItA I 10; UA 2434 .ItA I 11; UA 2435 . ItA I 11f; UA 24


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Buddhaghosa suggests these six special qualities in his Visuddhimagga36 and Vinaya-

ahakath37 as follows:

(i)Issariya: Supremacy

It means the innate power of the Buddha to bend things to his will. Issariya is of two

kinds, lokuttarcittissariya and lokcittissariya, supramundane will power and mundane will

power.

In the commentarial texts38 eight mundane features of the Buddhas will power are

generally cited. The eight are briefly described below:

(a) Anime: The Buddha can transform himself as small as small can be, even to an

atomic size. This was the power he employed in taming Brahm Baka,39 where assuming the

power of invisibility was the bet between them.

(b) Mahime: He can transform himself as big as big can be, even making himself taller

than MountSineru(to any conceivable size up to one that might cover up the entire world

system), and still appear proportionate and glorious. This was the power he employed to

impress the Lord of Asr40 (who had previously thought he might have to look down on the

Buddha because of his own enormous size).(c) Laghime: He can levitate at will and travel in the air due to this power which

causes lightness of the body comparable to his lightness (buoyancy) of the mind.

(d) Patti: He can travel to any far away place at will. Ordinary people lacking in this

power cannot travel bodily to far-off places as fast as their mind can travel. The Buddha can

travel even to the deva realms and brahma realms bodily in an instant.

(e) Pekamma: He can accomplish anything that he wishes. In the eight assemblies he

resolved to appear as one of their kind (i.e., among devas in deva realm he appears as a

36 . Vism I 10437 . VA I 12438 . Vism I 205, Vism I 256, VA I 12439 . M I 33040 . DA I 258, MA III 421,


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deva, etc.). In preaching the Doctrine to the inhabitants of the other world-systems he

assumes the form, the voice, etc., of one of the kings of those places.

(f) site: Dominating the will of others. All the Buddha-routine is accomplished

through this power, all beings having to fulfill the wishes of the Buddha.

(g) Vasite: Mastery of psychic powers and absorptions. This is the power used to tame

very powerful and arrogant individuals such as Uruvela Nga,41 overpowering their own

powers in every respect such as emitting fire, vapour, etc.,

(h) Yatthakemevaseyite: He has complete control over jhnic absorptions and in

displaying miracles being able to terminate them as he wills. It is this power which

accomplishes the Twin Miracle of fire and water strewing out of the various parts of his body

with fire glowing from the upper part of the body while water flowing from the lower part of

the body, and then suddenly even when the audience are watching in awe, making fire

glowing from the lower part of the body while water is flowing from the upper part of the

body, etc.,

The above eight powers of the will in mundane consciousness are included in

Iddhividha abhi knowledge by which supernormal powers are accomplished. TheBuddha stands unrivaled in this knowledge.

These eight mundane powers and the mastery in mundane will power and

Supramundane will power are called the first of the six exalted qualities, i.e., Issariya,

supremacy.

(ii)Dhamma: Knowledge of the Nine Supramundane Factors.

This glorious quality is the knowledge of the Buddha in his unique attainment of the

nine factors of the Supramundane Sphere, namely, the four Maggas, the four Phalas and

Nibbna, that destroy all defilements so completely that no faint suggestion of their presence

due to past habits remains. The meaning is obvious.

41 . Vin I 24-35


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(iii)Yasa: fame and followership.

The glorious reputation surrounding the Buddha is no empty boast but true to its

every detail, and well deserved. In that sense the Buddhas reputation is pure,

unadulterated, un-inflated. There are certain personages of wide repute, deserving of them

but their repute does not reach the three worlds (i.e., the human world, the deva world, the

Brahma world).

The reputation attributed to the Buddha is such that the achievers of non material

absorptions, (Arpa Jhna) can remain in the non material Brahma world (Arpa Brahm)

and contemplate on the nine supreme attributes of the Buddha. Since the Buddhas fame

reaches even the non material Brahma world, it hardly needs saying that this fame spreads in

the Fine material sphere and the Sensuous Sphere.

(iv) Sir: Splendour of physical perfection.

The Buddhas glorious quality of physical perfection is such that all men, devas and

Brahmas can never satisfy themselves in gazing at his superb appearance. For he is endowed

with the thirty-two marks of the Great man42 as well as eighty lesser characteristics. Those

who come to see the Bhagav have to go away only because the proper time to stay beforethe Bhagavs presence, has run out but they feel uncontented with feasting their eyes on

the sheer majesty of the person of the Bhagav.

(v)Kema: Power of accomplishment.

The Buddha accomplished all he set out to accomplish and the steadfast purpose, the

steady effort underlying this power of accomplishment, is called kma. Since as Bodhisatta

Sumedh, he received the assurance of future Buddhahood from Buddha Dipakara, he had

set his mind on leading humanity to liberation:

May I become enlightened and may I be able to lead the multitudes to

enlightenment

42 . See, for the details of the Buddhas Thirty two Great Marks, Lakkhaasutta, D III 141-179,MahpadnasuttaD II 15-19, Brahmyusutta, M II 136-137


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(Buddho bodheyya).

May I gain liberation from the round of rebirth, and may I be able to lead the

multitudes to liberation (Mutto moceyya).

May I cross over to the shore of safety and may I be able to ferry across the

multitudes to the shore of safety (Tio treyya). 43

(vi)Payatta: Diligence.

Payatta means unrivalled diligence.44 His untiring zeal in keeping up the fivefold

Buddha routine earned him the love and esteem of the living world. The Right Effort

Sammvyama that entitles him to the warm regard of the whole living world is the glorious

quality ofPayatta.

43 . CpA 28244 . In order to contemplate the Buddhas Fivefold Routine carried out untiringly every day (Buddhakicca)

see : DA I 45-47, SA I 243-246, AA I 64-67, JA V 334


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Selected Bibliography

(I) Primary Sources

1. Aguttaranikya, ed. R.Morris and e. Hardy, vol., I, London, PTS, 1885-1900

2. Aguttara-hakath (Manorathapran), ed. Max Walleser and Hermann Kopp, vols., II,

PTS, London, 1924-1956; Reprint, 1963-1979

3. Cariypiaka-ahakath, ed. D.L.Barua, PTS, London, 1979

4. . Dghanikya, ed. T.W.Rhys Davids and J.E.Carpenter, vol I., PTS, London, 1975

5. . Dghanikya, ed. J.E.Carpenter, vol III., PTS, London, 1976

6. . Dghanikya-ahakath (Sumagalavilsin), ed. T.W.Rhys Davids, J.Estlin Carpenter and

W.Stede, part I, PTS, London, 1968

7. Itivuttaka-ahakath, ed. M.M. Bose, vol I.; compiled by Hermann Kopp, 1 vol. (Indexes),

1977

8. Majjhimanikya, ed. V. Trenckner, Vol I., PTS, London, 1979

9. Majjhimanikya-ahakath (Papacasdan), ed. J.H.Woods, D.Kosambi and I.B.Horner,

part, I, 1977

10. Majjhimanikya-ahakath (Papacasdan), ed. J.H.Woods, D.Kosambi and I.B.Horner,part II, I, 1977

11. Suttanipta, ed. Dines Andersen and Helmer smith, PTS, London, 1913.

12. Suttanipta-ahakath, (Paramattajotik), ed. Helmer Smith, vol. II, PTS, London, 1966

13. Udna-ahakath, ed, F.L. Woodward, PTS, London, 1977.

14. Vinaya-ahakath (Samantapsdik), ed. J.Takakusu, M.Nagai and K.Mizuno, vol., PTS,

London, 1975.

15. Vibhaga-ahakath (Sammohavinodan), ed. A.P.Buddhadatta, PTS, London, 1980.

16. Visuddhimagga, Sixth Sagha Council Edition, Yangon, Myanmar, 1991.

(II) Secondary Sources


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1. Min Gwin Saydaw, The Great Chronicle of Buddhas, Vols.V,

2. amoli, Bhikkhu,The Path of Purification,

3. Pyinnythha, Ven, The Triple Gem and The Way to Social Harmony

ABBREVIATION

A. Aguttaranikya

AA Aguttara- ahakath (Manorathapran)

CpA Cariypiaka- ahakath

D Dghanikya,

DA Dghanikya- ahakath (Sumagalavilsin Ahakath)

ItA Itivuttaka- ahakath

M Maijjimanikya

MA Majjimanikya- ahakath (Papacasdan)

Sn Suttanipta

SnA Suttanipta- ahakath

UdA Udna- ahakathVA Vinaya - ahakath (Samantapsdik)

VibhA Vibhaga- ahakath

Vism Visuddhimagga


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Some Notions on Vinaya with Special References

Ashin Sutecerelakera

Research Scholar

Nalanda University, Bihar, India

Though the Buddha belonged to an aristocratic family, his life and work were those of

a democrat. He served the interests of the mass and was concerned with their happiness. He

traveled widely for forty-five years, preaching to them. To carry out his lifes mission, he

founded the Sagha, the Order of the Buddhist fraternity of the monks and nuns. The

constitution and working of this organization was on democratic lines. All the Disciplinary

Rules farmed for the conduct and guidance of the Buddhist monks and nuns are collected in

the Vinaya Piaka. Vinaya Piaka is regarded as the sheet anchor of the Holy Order. It deals

mainly with the rules and regulations of the Order of Bhikkhus and Bhikkhuns. As you

know, for nearly twenty years after the Enlightenment of the Buddha, no definite rules

especially as a grave offence (Garukpatti) which is irremediable or incurable (Atekicch)

were laid down for control and discipline of the Sangha (Order). Subsequently as occasion

arose, the Buddha promulgated Vinaya rules for the future discipline of the Sagha.

Reasons for the promulgation of rules, their various implications, and specific Vinaya

ceremonies of the Sagha are fully described in the Vinaya Piaka. The Vinaya Piaka, the

first division of the Tipiaka, is the textual framework upon which the monastic community


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18 The Lions Outlook, Sitagu Students Research Journal(Sagha) is built. It includes not only the rules governing the life of every Theravada bhikkhu

(monk) and bhikkhun (nun), but also a host of procedures and conventions of etiquette that

support harmonious relations, both among the monastics themselves, and between the

monastics and their lay supporters, upon whom they depend for all their material needs.

When the Buddha first established the Sagha, the community initially lived in harmony

without any codified rules of conduct. As the Sagha gradually grew in number and evolved

into a more complex society, occasions inevitably arose when a member would act in an

unskillful way. Whenever one of these cases was brought to the Buddha's attention, he

would lay down a rule establishing a suitable punishment for the offense, as a deterrent to

future misconduct. The Buddhas standard reprimand was itself a powerful corrective: It isnot fit, foolish man, it is not becoming, it is not proper, it is unworthy of a recluse, it is not

lawful, it ought not to be done. How could you, foolish man, having gone forth under this

Dhamma and Discipline which are well-taught, [commit such and such offense]?... It is not,

foolish man, for the benefit of un-believers, nor for the increase in the number of believers,

but, foolish man, it is to the detriment of both unbelievers and believers, and it causes

wavering in some. (Prjika Pi of Vinaya Piaka, P. 23 Myanmar version) (The Book of the

Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), pp. 36-37). The Buddhist

Order of monks was organized wholly on a democratic basis or way. The nominated no

successor and wanted his followers to perform all monks acts or ecclesiastical acts and

duties according to his instruction. It was, of course, not possible for the Buddha to lay down

all the Vinaya rules in anticipation of what the unrighteous monks might do to evade or

misinterpret them. Hence, the Vinaya Piaka as it stands today for the monks, is a growth of

centuries out of the basic rules formulated by the Buddha himself. But it appears that even

during the life time of the Buddha, there were people who would not accept his authority.

For example, His cousin, Devadatta, out of jealousy for the Buddha conspired with the king

Ajtasattu and made several attempts on his life. He also tried to create schism or divisions in


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19Some Notions on Vinaya with Special Referencesthe Buddhist Sagha by demanding stricter conditions of life for the Buddhist monks, such

as living throughout the year under the tree, forgoing or giving up meat and fish and refusing

all invitations from faithful adherents. Let me elaborate about it. Devadatta joined hands

with king Ajtasattu and made a heinous attempt on the Buddhas life by hiring a gang of

ruffians (very bad person) by using a stone, and an elephant. According to Clavagga Vinaya

Pi (P. 359) of Myanmar version, Devadatta demanded that the Sagha should make the

following five rules compulsory for all monks, viz, that the monks were (1) to live long in the

forests, (2) to subsist on alms (3) to dress in robes made out of rags, (4) to dwell under a tree

e and never under a roof and (5) never to eat meat and fish or flesh. When his demand was

rejected by the Buddha, he formed newly monks from amongst the Vijjiputtaka monks ofVesli. There were also some monks like Udy, Channa, six groups of Bhikkhus (i.e

Chabbaggiya) etc, who would take the earliest opportunity of transgressing the rules of

Vinaya. Besides, there is a perverse tendency among some monks to oppose Vinaya rules

laid down by the Buddha. Some like to live a life of ease and comfort and consequently look

askance at all restrictions on individual freedom. For example, in the eleventh chapter of

Clavagga Pli of Vinaya Piaka, (P. 480), Subhadda who renounced in old age, on hearing

of the death of the Buddha gave a sigh of relief saying that he would now no longer have to

abide by do this, do not do that. When the Buddha attained Mahparinibbna, he left no

one to take his place as the supreme authority. In fact, before he attained Mahparinibbna,

He told his personal attendant, nanda that Dhamma and Vinaya would be the supreme

authority in the future; it means "Whatever Dhamma and Vinaya I have pointed out and

formulated for you, that will be your Teacher when I am gone." Mahparinibbna Sutta,

[D. p. 16]. During the his life time, the Buddha allowed things to be decide democratically

by the Sagha and after his death too, he did not want to restrict the freedom of the

Sagha by appointing his own successor. He wanted the Dhamma and Vinaya to be its

guides after his death and anything which was not authorized by the Dhamma and Vinaya


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20 The Lions Outlook, Sitagu Students Research Journalwas to be rejected by the Sagha. When the first recital (Sagti) of the Buddhist texts was

made under the presidency of Ven Mahkassapa at Rjagaha by five hundred monks, there

were some monks like Subhadda or Pura according to Tibetan sources, Gavapati, who

did not approve that the words of Buddha are recorded and what they had heard from the

Buddha himself.

Strictly speaking, the last two chapters of Cavagga Pli of Vinaya Piaka, contain a

full description of the first two Buddhist Councils, held at Sattapaiguh (cave) in Rjagaha

and Vlikrma of Vesl. The main object of the first and two Councils was to make an

authoritative compilation of the Buddhas words or sayings. Common interest arising from

personal attachment to certain persons or groups of person or created by various causes,such as association, studies, geographical regions as well as honest differences of opinion that

gathered strength in course of time, probably led to formation of different sects or school at

least 18 in number.

The Buddhas sayings were maintained by different Buddhist sects according to their

tradition. In Theravda tradition the words of the Buddha and their commentaries were

handed down orally from teachers to disciples or from generation to generation in its pristine

purity without changing any words of the Buddha. When the first Buddhist Council was

held, at the Sagha assembly, the elders (Theras) like Mahkassapa, decide to maintain the

original Doctrine including Vinaya rules of Buddha by accepting three golden criteria rules.

(1) Sagha must not enact or add rules which the Buddha does not promulgate, (2) Sagha

must not remove the rules which the Buddha promulgated and (3) Sagha must well

maintain and practice original rules whatever the Buddha promulgate. (Pacasatikhandaka of

Culavagga Pi, Vinaya Piaka, Myanmar version p. 485) But in the Mahparinibbna Sutta of

D.N, the Buddha apprehended that his sayings might suffer or face distortion. A century is a

long time, and about a hundred years after his passing, the Buddhist different sects arose

among the monks about the actual words of the Buddha and their interpretations, especially


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21Some Notions on Vinaya with Special Referencesabout minor Vinaya rules. We can find out the dissension among the Sangha after the

Buddhas death, the first dissension was created by Vijjan Bhikkhus of Vesl. It was stated in

the twelfth chapter of Clavagga of Vinaya and Ceylonese Chronicles that the second was

held at Vesl a century after the Buddhas Parinibbna, to discuss the breach of the ten rules

of disciplines (Dasa vatthu) or ten controversial points of the Vinaya or ten unlawful

modifications (Dasa Adhamma Vatthu) by Vijjan monks. The main purpose of second

council was to solve the deviations with reference to Vinaya rules made by Vijjputtaka

monks of Vesl. After the establishment of the Order for twenty years, there was neither

injunction nor rule concerning the Prjika and Saghdisesa offences. The numbers of

Sagha of the early days were all Ariyas; the least advanced of them was a Stream-winner(one who had attained the first Magga and Phala) (Prjika Pli of Vinaya Piaka P. 11

Myanmar version). Therefore, there was no need to prescribing the rules relating to the grave

offences (garukpatti).

In the Veraja Kaha of Prjika Pli, Ven Sriputta inquired the Buddha whether

there were former Buddhas who did not promulgate Vinaya rules. Then the Buddha said

that three former Buddhas called Vipass, Sikh and Vessabh, did not enact the Vinaya rules.

Only the other three previous Buddha called Kakusandha, Koagamana and Kassapa

enacted Vinaya rules. Since the former Buddhas called Vipass, Sikh and Vessabh did not

enact the Vinaya rules, their Ssan disappeared very soon. Since the other three previous

Buddha called Kakusandha, Koagamana and Kassapa enacted Vinaya rules, their Ssan

lasted for long. (Prjika Pli P.10).

In this regard, Ven Sriputta, requested the Buddha to enact Vinaya rules. However,

the Buddha rejected his request. The Buddha said that I know the time for enacting Vinaya

rules. This is show that there were no Vinaya rules in Gotama Buddha Ssan for some time.

But, as years went by, Sagha grew in strength. Some twenty years after founding of the

Order, it becomes necessary to enact Vinaya rules relating to the grave offences. According


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22 The Lions Outlook, Sitagu Students Research Journalto Veraja Kaha of Prjika Pli, the Buddha decided to enact Vinaya rules when Ssan

become corrupt due to four reasons: (1) Ratta mahatta= when the monks live longer,

they become senior in Ssan, they become corrupt and they arrogantly thank that the

Ssan is theirs; (2) Lbhagga mahatta= when monks get more and more material benefits,

they become corrupt; (3) Vepulla mahatta= when the Sanghas increase the numbers more

and more in strength, they become corrupt and (4) Bahusacca mahatta= sometimes

education makes the monks corrupted, the educated and learned monks look down the

other monks. The Buddha says that he takes these four factors into consideration before he

prescribes the Vinaya rules. (Prjika Pi P. 11 Myanmar version).

Vinaya rules for the Bhikkhu and Bhikkhun embody authoritative injunctions of theBuddha on modes of conduct and restraints on both physical and verbal actions. They deal

with transgressions of discipline, and with various categories of restraints and admonitions in

accordance with the nature of the offences.

Seven kinds of Transgression or Offences (patti)

The rules of discipline first laid down by the Buddha are called Mlapaatti- the first

root of regulation; those supplemented later are known as Anupaatti-conforming

regulation; together, they are known as Sikkhpadas- rules of discipline. The act of

transgressing these rules of discipline is called patti, which means reaching, or committing.

Thereby, Bhikkhus incur a penalty by the guilty Bhikkhu.

The offences, for which penalties are laid down, may be classified under the seven

categories depending on their nature. They are as follows:

(1) Prjika- Defeat

(2) Saghdisesa- Formal meeting

(3) Thullaccaya- Great fault

(4) Pcittiya- Expiation


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23Some Notions on Vinaya with Special References(5) Pidesaniya- Confession

(6) Dukkaa- Wrong doing and

(7) Dubbhsita- Wrong speech. (Parivra Pi, pp. 261-262, Prjikaa

ahakath Vol (1) p. 132, Myanmar version, Guide to Tipiaka compiled by U Ko Lay, P.

21).

An offence in the first category of offences, Prjika is classified as a grave offence

(Garukpatti) which is irremediable or incurable (Atekicch) and entails the falling off the

offender from the Bhikkhu-hood. An offence in the second category Saghdisesa is also

classified as a grave offence but it is remediable (Satekicch). The offender must follow the

procedural rules and meeting. He is put on a probationary period of penance during whichhe has to undertake certain difficult practices such as Parivsa-(spending some days

according his hidden offences of Sagdisesa offence) and Mnatta- pleasing to the Sagha

for his offence and thereafter he is rehabilitated by the Sagha assembly.

The reaming or the rest five categories, consist of the light offences (Lahukpatti)

which are remediable and incurable the penalty of having to confess the transgression to

another Bhikkhu. After carrying out the prescribed penalty, the Bhikkhu transgressor

becomes cleansed of the offence.

Above mentioned, we already studied when and how the disciplinary rules were laid

down the by the Buddha. When Bhikkhu Sudinna, a native of Kalanaka village near Vesl,

committed the offence of having sexual intercourse with his ex-wife, the first Prjika (Grave

offence) rule came to be promulgated. It was necessary to lay down to deter Bhikkhus form

indulging in sexual intercourse. The Buddha followed the precedent set by his previous

Buddhas. Using his supernormal power, he reflected on what Vinaya rules the previous

Buddhas would lay down under the certain given conditions. Then, He adopted similar

regulation to meet the situation that had arisen in his present time. (Guide to Tipiaka

compiled by U Ko Lay, P. 22).


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24 The Lions Outlook, Sitagu Students Research JournalWhen we critically study Pi Tipika it was quite obvious that Vinaya is the only

property of the Buddha. For example, there were many discourses (Suttas) taught by

Svakas, disciples of the Buddha. The position of Abhidhamma is also the same, e.g; the

Kathvutthupakaraa of Abhidhamma Piaka was taught by the Ven Moggaliputta Tissa. But

there is no a single Vinaya rule which is attributed to any disciples. Teravda tradition stated

that Parivra Pli was written by Ven U Pli. In fact, this text is the collection of Prjika,

Pcittiya, Mahvagga and Cavagga Pli. Therefore, these four books are accepted by all

Buddhist schools. Parivra Pli is rejected some Buddhist schools. Therefore, Vinaya is

wholly the property of the Buddha. That is why the Theravda Tradition bestows more

authority on Vinaya than on Sutta or Abhidhamma. The authority of changing Vinaya ruleswas vested only by the Buddha. Therefore, Vinaya was in the hand of the Buddha.

Sometimes the Buddha listens to the public opinion before and after implementation

of Vinaya rules. For example, the rules for rainy season were imposed by the Buddha due to

request of Public. They want monks to stay in their temple during the rainy season. The

Buddha allowed monks to stay in their temple during the rainy season. So some Vinaya rules

are enacted in democratic way and flexible for monks and nuns.

In the Theravda tradition, I think that Vinaya and Abhidhamma are considered more

important than Sutta. But historically Sutta comes first. As we know, Dhammacakka-

pavattana Sutta, the Wheel of the Law, which included the Four Noble Truths and the Noble

Eightfold Path in it, first uttered by the Buddha at the deer Park in Sarnah still revolves.

Theravda Tradition bestows more authority on Vinaya than Sutta.

The supremacy or authority of is very well maintained in Thravda tradition.

Therefore, it was said that everything that the Buddha has said is incorporated in Vinaya

and Vinaya is very the origin of the words of Buddha. Vinayo gadita sabba, Vinaya

mlanti passati. (Everything is included in Vinaya; everything emanates from the Vinaya).In

fact, historically it was that everything is included in Dhamma and everything emanates from


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25Some Notions on Vinaya with Special Referencesthe Dhamma. However, the Vinaya is an indispensable facet and foundation of all the

Buddha's teachings, inseparable from the Dhamma, and worthy of study by all followers lay

and ordained, alike. Lay practitioners will find in the Vinaya Piaka many valuable lessons

concerning human nature, guidance on how to establish and maintain a harmonious

community or organization, and many profound teachings of the Dhamma itself. But its

greatest value, perhaps, lies in its power to inspire the layperson to consider the

extraordinary possibilities presented by a life of true renunciation; a life lived fully in tune

with the Dhamma.

At the first Council, Dhamma and Vinaya are mentioned as two units in the proposal

of Ven Mahkassapa. (Dhammaca vinayaca sagyissma. (Clavagga Pli P. 482Myanmar version). At that council, Vinaya was first recited without giving any reason,

however in the Ahakaths, the commentators came forward theory that Vinaya is very life

of the Ssan, when Vinaya exists Ssana exists for long time. (Vinayo nma

Buddhassanassa yu, Vinaye hite ssana hita). (Prajika ahakath vol 1, P. 11

Myanmar version). That is why; Ven Kassapa decided to recite Vinaya firstly taking this fact

into consideration.

The last notable point is that Vinaya rules were promulgated by the Buddha for ten

reasons or purposes for the Bhikkhu and Bhikkhun. They are as follows:

(1) for the goodness of monks (Sagha suhutya)

(2) for the comfort of monks (Sagha phsutya)

(3) for the condemnation or control of indiscipline individuals (Dummakna

puggalna niggahya)

(4) for the well being of the well behaviour monks (Pesalna bhikkhna

phsuvihrya)

(5) for the restraint of the present defilements (Dihadhammikna savna savarya)


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26 The Lions Outlook, Sitagu Students Research Journal(6) for the getting rid of the defilements of the future (Samparyikna savna

savarya)

(7) for the faith to be generated in the unfaithful ( Appasannna pasdya)

(8) for the increase of the faith in the faithful (Pasannna bhiyyobhvya)

(9) for the establishment of the Dhamma (Saddhamma hitiy)

(10) for the encouragement of Vinaya (Vinaynuggahya). (Prjika Pli P. 24, Parivra Pli

P. 2, U Pli Sutta of Dasaka Nipta in Aguttara Nikya, Vol 3 p. 311).

In conclusion, Dhamma (practice) Vinaya (precept, morality or Sla) should go side by

side together. Without Sla, practice is impossible. So, when a monk fulfils fourfold purified

virtue (Catuprisuddhi Sla) viz, (1) (Ptimokkhasavara sla- virtue according to Ptimokkha)(2) Indariyasavarasla- virtue regarding to restraint, (3) Paccayasanissitasla- virtue

connected with the use of the requisites and (4) jvajprisuddhisla- virtue consisting in

purity of livelihood, he can proceed towards his main objective of realizing of Nibbna.

Note- All Myanmar versions are used in Chattha-sanghayana version books printed by

Department of Religious affair, Government of Myanmar. Except otherwise mentioned, the

Pali texts used in this article are the publications of the Pali Text Society, London.


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The Doctrine of Anatta, no-self, in Buddhist Spirituality

Ashin Sriya

M.A.Department of Philosophy

Assumption University, Bangkok, Thailand

1) Section one

A. Introduction

Anatta Lakkhaa Sutta, the discourse on the characteristic of No-soul, was taught by

the Buddha after his enlightenment to the five ascetics. The doctrine of Anatta is very crucial

in Buddhism as no realization of the truth can occur without the knowledge of Anatta. All

religions except Buddhism accept the existence of soul theory. Buddhism is the only majorworld religion that denies the existence of a metaphysical entity known as self or soul called

Atta. In the light of the Buddha teaching, human being is only composed of five aggregates;

furthermore we have only mind and matter briefly.

The power of insight meditation and many other ways can be used to test whether

there is actual permanence and immortal soul or not. Here the conceptself or soul theory is

just so called concept according to Buddhism and so it might be in the province of

conventional truth (sammuti-sacca) but not in the ultimate truth or reality (paramattha sacca).

Actual experience during meditation is that we can discern nothing, no soul, no self,

except the aggregates. These five aggregates are things that we refer to as a person, a being,


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a man or a woman and so on. No doer, no director, no experience or no essence can be

found. Permanent soul cannot be discovered in the mind and matter.

Nevertheless, it is not possible to know Anatta, non-soul by mere belief, learning and

knowledge gained through hearing. It can be known only by knowledge gained through

ones insight achieved by practical way called meditation. So in the light of Buddhist

literatures, Atta, soul, self or ego are not materiality, feeling, perception, mental formation,

consciousness and Nibbhana.

Atta does not also take root in the Dhammas. These five aggregate and Nibbhana

Dhamma never remain in this Atta or soul. There is no Atta in the ultimate sense because

there is nothing in the world but five aggregate and Nibbhana. The concept and facts aboutAnatta are presented in the following sections.

B. The Definition of Anatta

Anatta is Pi word which is grammatically composed of two words an and atta

(a+atta), negative prefix an or na means not or nothing and atta means self, being, ego,

personality or soul. So the word Anatta is most literally translated as no-soul (U Slnanda,

1999, p.7).

According to the Buddhist Dictionary Manual of Buddhist Terms and DoctrinesAnatta is

defined as not-self, non-ego, egolessness, impersonality which is the last of the tree

characteristics of existence (ti-lakkhana)(Ven. natiloka, 1988, p.33).

In the light of Manuals of Buddhism Atta means self, ego, personality, and soul-

essence; Anatta means non-ego, not-self, absence of soul-essence. He explains the Anatta

by giving three interpretations as follows:

1. Asrakatthena anatta- on account of being without essence or substance it is calledAnatta.


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29The Doctrine of Annata, no-self in Buddhist Spirituality

2. Asmikatthena anatta- on account of not having any owner or overlord it is calledAnatta.

3. Avasavattanatthena anatta- on account of its not yielding or producing to anotherswill or wish it is called Anatta. (Ledisayadaw, 2004, p.157)

2) Section two

A. The understanding of Anatta by two kinds of conventional truth.

To understand the true meaning of Anatta, we should look at carefully two kinds of

truth, namely,

1.

Conventional truth (samuti-sacca) and2. Ultimate truth (paramattha-caccca).

(Ashin Thihila, 1996, p.114-5-6/ U Ko lay, 1984, p.148).

Conventional truth

Conventional truth is something that we use everyday different names and different

things which refer to particular object or person to communicate each other. For instance we

use self soul I, you, being, individual, man and woman animal etc., these

expressions are only conventional truth (Walpola, 1967, p.55). Actually, they do not really

exist in an ultimate sense even though their expressions are true and seem to exist in

conceptual thought. In fact, they are just concept (paatti) which is used to designate a

particular names or things (nma and attha).

For example, a house! You think it is a house as real existing but if you pull down

something from that house one by one until into smallest particle, the house will disappear

(Dr. Mehn, 1995, p.27-8). In the way, lets take an example of man! If you take each part of

a man such as head hairs, body hairs, nails, teeth, skin, flesh and so on, you cannot find out

a man at all. So we can talk about the idea of man and the other things in terms of


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conventional truth, not ultimate truth. They are so useful that to understand each other and

also to realize ultimate truth through them. We cannot avoid using them. So either these

expressions or speeches without intention of lying are termed Sammuti Sacca or

conventional truth.

Ultimate truth

Buddhist Abhidhamma briefly explains the ultimate truth or reality in four categories

namely, consciousness, mental concomitant, material property and Nibbna. (Nrada, 1973,

p.31)The last one Nibbna is unconditioned state which is free from attachment while the

first three are conditioned states.There are 89 types of consciousness or mind explained in detail in the Buddhist

Abhidhamma. They all are associated with mental concomitants which is called Cetasika that

includes 52 kinds in number. Briefly mind or consciousness and its mental concomitant arise

together at the same moment, pass away together at the same time, have an equal object

and have an equal basis so they cannot be separated at all. (Nrada, 1975, p.97) Rpa

which is called matter or body is basically two kinds namely, the four great Essentials and

material qualities derived from them that have 28 kinds in number. (Nrada, 1975, p.324)

Different mind or consciousness and different matters or bodies have different their

intrinsic nature and characteristic so they never change their own particular nature to the

other nature. Thats why, they are called ultimate reality or truth but they all are conditioned

things (Ashin Janakbhivasa, 1999, p.1-2). In term of aggregate called Khandha, all physical

and mental phenomena of a man sum up into five groups or aggregates.

The fact that we call a person or a being is the only five aggregates: namely, the

aggregate of materiality consisting of 28 material qualities, the aggregate of the feeling

consisting pleasant feeling in mind, painful feeling in mind, pleasant feeling in body, painful

feeling in body and indifferent or neutral feeling, the aggregate of the perceptions comprising


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perceptions of from, sound, odor, taste, bodily impression and mental impression, the

aggregate of the mental formations consisting of 50 mental concomitants other than feeling

and perception and the aggregate of consciousness consisting of all 89 types of

consciousness (Dr. Mehn,1995, p.286-8-9).

In fact, a person can have only mind and material body. These five aggregates are

called ultimate truth because they are real. Apart from them there is no existence of a man,

a woman, a being, an animal, I self Ego and Soul etc. Actually whatever we call

them giving different names and different languages among different people, it is mere our

metal projections or mental constructions to refer to and to communicate something. It is

only the conventional sense, not the ultimate sense.Ven. Bhikkhu Nrada Thera said that Buddhists do not believe in an unchanging

entity, in an actor apart from action, in a perceiver apart from perception, in a conscious

subject behind consciousness (Ven. Nrada, 2006, p.234). Another author, George D. Bond,

said that the understanding of Anatta is not identical with one another which mean ordinary

level, practicing level and noble level. They have different meaning on Anatta (George D,

1989, p.186). The text includes many passages using self language but it is used as only for

reflexive sense, it should not be transplanted as the definite article. So the Buddha also

teaches about Dhamma using both conventional term and ultimate term.

3) Section three

A. The three characteristics of Anicca, Dukkha, and Anatta

So called man is composed of five aggregate or Mind and matter which are subject to

the law of change even though they are ultimate truth or reality. They have two

characteristics as follow;

1. An individual characteristic (sabheva lakkhaa)2. A common characteristic (semaa lakkhaa)


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Their own particular or individual characteristic is called Sabheva lakkhaa. It means

that they never change from their own characteristics or intrinsic nature to another

characteristics or nature. They cannot be divided into other things. Nobody can change their

own nature to be disorder. They always bear their own nature. But they have common

characteristic called Samaa lakkhaabecause they arise and disappear without exception

depending on causes. So they are common to all nature of Anicca, impermanent, Dukkha,

suffering, and Anatta, non-self(Sayadaw U Paita, 1995, p.66-72).

According to Buddhist Abhidhamma, any consciousness includes in three phases or

moments which are arising, static or development, and disappearing (Nrada, 1982, p.21).

During a flash of lightning, more than billions of mind-moment can occur. So there is seriesof consciousness like a stream without any breaking or interruption. Every moment, there is

birth and very moment there is death without permanence. Every moment, there is arising

and passing away so this is called impermanence (Anicca). Whatever is impermanent is

suffering (Dukkha). There is no self internally or externally.

These five aggregates or mind and matter are under the influence of the nature of

these three things, so there is neither controller nor owner behind them. These three

characteristics are very important for those who practice inside meditation (vipassana).

B. Investigation about the characteristic of non-soul, Anatta

The characteristic of no-self or no-soul is hidden by the perception that things are

compact and solid (U Slndada, 1999, p.35-36)People observe themselves and things as

solid or unchanging substance behind the changing phenomenal world. Nobody wants to

hear and understands the true nature of no-self or soul. It is because self-belief has been

rooting in man deeply. The Buddhas teaching is against mans selfish desire on life. When

we actually analyze this material and mental body in term of five aggregates in order to find

out permanence self or soul, we see that it is nothing to do with them.


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Moreover these five aggregates are subject to change, produce to pain through rising

and falling physically and mentally. That is why, we should not assume that this is mine; this

is I; this is soul (U Slnanda, 1999, p.46). Even when breaking through the false perception

that we are compact through inside meditation process, we will have more clear vision that

there is nothing self or soul. This teaching of Anatta doctrine is realistic and empirical.

Even though there is nothing unchangeable and eternal, we attach to ourselves and

expect to find out something immortal soul within us. It sounds like children who want to

take a rainbow. Children think that a rainbow is something real, but grown up people

understand that it is merely an illusion caused by certain rays of light and drops of water. The

color we see is only the series of waves without having any reality than the rainbow of itself(Dr. K. Sri, 2002, p.169).

Dealing with no-self or soul, the Buddha states that all dhammas are without self

(sabb dhamme anatte). Here Dhamma includes not only conditioned states but also

unconditioned state called Nibbna. It means that self is nothing to do with conditioned

things which are called five aggregates and with unconditioned thing which is called even

Nibbna, ultimate truth or reality (Walpola, 1965, p.75-8). So no self or no Atman can be

found both internal five aggregates and external them or apart from them.

C. Empirical experience of Anatta

Some people misunderstand that consciousness is soul or self. Consciousness or mind,

according to Buddhist Abhidhamma, is just taking aware of an object (Walpola, 1965, p-23-

4-5/ Ashin Janaka, 1999, p.2-3). It is sure that consciousness never occurs without any

object, so there must be some necessary conditions to appear consciousness. In

Abhidhamma, deep sleeping time is called passive cognitive process while awaking stage is

called active cognitive process. These two minds or consciousnesses are operating side by

side.


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During deep sleeping time, there is no arising seeing mind, hearing mind, tasting mind,

smelling mind and touching mind. During awaking time, depending on conditions, they arise

one after another. It is not possible to arise two minds at the same time or moment. To arise

even seeing consciousness there must be four necessary present conditions which are eye

sensitivity, visible object, light and attention (Bhikkhu Bodhi, 1999, p.151-2)

If one does not have good eye sensitivity, no consciousness can arise. And also without

light, or without attention on object, no consciousness can occur. Similarly, only when their

respective and necessary present conditions must be completed, can the other

consciousnesses or minds appear as well. The series of consciousness are so fast that they

cannot be seen by the naked eyes. Then they do not always exist since they appear anddisappear depending on internal and external necessary conditions.

During meditation time, impermanence of mind and thought is clearer than just normal

time. The one practicing Vipassana meditation directly sees how he or she is experiencing

and how the mind or consciousness is working from moment to moment at the very same

time. When he observes his mind and body with wise attention and mindfulness, he

comprehends only thinking and the mind notes it. One thought comes and goes on. After

one thought has gone, the other thought comes and goes on and on. So I or self or

soul cannot be seen.

He understands that consciousness is not self as some people think and then

everything is happening according to the law of mind or consciousness. Nobody controls

over it on account of lack of authority. Anyone has no power to make impermanence things

permanent no matter how one has desire for thing to be permanent. This realizing of true

nature of mind and body is through Vipassana meditation process. Thus, the understanding

of the nature of no-self or no-soul is through the understanding of Vipassana meditation

practice.


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4) Section four

Conclusion of Anatta

The understanding of the true nature of Anatta by way of conventional truth and

ultimate truth explained in the Abhidhamma can help us to have right view and

understanding and also help us to progress meditation process. It also teaches how we have

to get rid of all wrong perceptions. If we dont see the things objectively as they really are,

we interpret the five aggregates called mind and matter as an individual I or atta, self

and so on. In fact, what we call I or atta does not exist in the ultimate sense; it is only in

the conventional sense. What really exist in man are consciousness, Citta, its mental

concomitant, Cetasika, and material property, Rpa.In the Noble Eightfold Path, the first one is the right understanding. It is the key to

search for the truth. My explanation of Anatta by way of conventional truth and ultimate

truth recognized in Abhidhamma is intended for this right understanding, especially for

having inside wisdom leading to the path of purification.

The Buddha taught Dhamma in different ways and different methods using either

conventional terms or ultimate term, his aim is to understand and to realize the truth or

reality for listeners. He taught many teachings to get the eyes of wisdom and to attain

enlightenment through Vipassana meditation practice. Before actual practicing meditation,

we must first learn his teaching correctly and practice his teaching in which the Buddha

shows the Path.

By practicing noble path of teaching will bring us to realize the true nature of Anatta

and the nature of all things. Therefore the correct vision of Anatta is that we should not take

hold of any view but see all things objectively as they are, not appear to be. What we call I

or being self is only a combination of physical and mental aggregates which is open to all

impermanence, suffering, without self. This understanding and practicing is how a true


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Buddhist leads his life according to the doctrine of Anatta taught by the Buddha and how to

apply his spirituality and the Buddhas teaching to his life.

Bibliography------

1) Ven. natiloka, 1988, Buddhist Dictionary, Manual of Buddhist Terms andDoctrine, Kanday/Sri Lanka, Buddist Publication Society.

2) Mahthera Ledisayadaw, 2004, The Manuals of Buddhism (The expositions of TheBuddha-Dhamma), Yangon/Myanmar, Mother Ayeyarwaddy.

3) Ven. Narada, 2006, The Buddha and his teaching, Mumbai/India, Jaico PublishingHouse.

4) George D. Gond, Nov/1983, Self or No-self in Theravada Buddhism, Vol. 23, No. 2,pp. 186-189, The University of Chicago Press.

5) Bhikkhu Bodhi, 1999, A Comprehensive Manual of Abhidhamma, Kandy/Sri lanka,Buddhist Publication Society.

6) Nrada, 1975, A Manual of Abhidhamma (Abhidhammattha Sangaha), KualaLumpur/Malaysia, The Buddhist Missionary Society.

7) U Kolay, 1984, Guide to Tipiaka, Kuala Lumpur, The Buddhist Missionary Society.8) Dr Mehm Tin Mon, 1995, Buddha Abhidhamma Ultimate Science, Malaysia, Ven

Hui Xin (Fo Guang Shan Malaysia).

9) Dr. K. Sri. Dhammnanda, 1982, What the Buddhist Belief, Kuala Lumpur/Malaysia,Buddhist Missionary Society.

10)Sayadaw U Slnanda, 1999, No Inner Core, Malaysia, Inward Path Publisher.11)Ashin Jankbhivasa, 1999, Abhidhamma in Daily Life, Amarapura/Myanmar, U

Maung Maung.


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12)Ashin Thihila, 1996, Essential Themes of Buddhist Lectures, Yangon/Myanmar, TheDepartment of Religious Affairs Press.

13)Walpola Rhula, 1967, What the Buddha taught, England, Diemer and ReynoldsLimited Bedford.

14)Nrada Thera, 1982, Buddhism in Nutshell, Kandy/Sri Lanka, Buddhist PublicationSociety.

15)Sayadaw U Paita, 1995, On the Path to Freedom, Malaysia, Buddhist Wisdom.


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A Comparative Study of the Ten Perfections

Dr. Ashin KavidhajaLecturer


Sagaing Hills, Sagaing, Myanmar

Introduction

Perams(perfections) is the most essential one, for those people, who desire to be

the Buddha, Paccka Buddha (solitary Buddha), Aggasevaka (chief disciples), Mahesevaka

(great disciples) and Pakatisevaka (ordinary disciples), and who wish peaceful world, who

wish to be great and grand and liberated from Sasera (the round of rebirths). For the

liberation from the round of rebirths (Sasera), which is the second factor for the

accomplishment of Perams, is to make effort to keep out the 'ego-clinging' (atta) fromevery deed. The effort to keep out the 'ego-clinging' (atta) from every deed is to

exterminate craving (tahe), which is Samudaya Sacca, the Noble truth of the cause of

Dukkha. If, in every action, the 'ego-clinging' (atta) is exterminated to a small extent, the

Peram is accomplished to that extent; if the 'ego-clinging' is exterminated to a large

extent; the Peramsis accomplished to a large extent. If the 'ego-clinging' is exterminated

completely, the Perams is accomplished entirely. Nibbena, in fact, is the name of

extermination of craving (ego-clinging). The more he can eradicate craving, the more he

can become near to Nibbena.

That is why, to be liberated from the round of rebirths, one has to eradicate

craving. Eradicating craving in every action is the fulfillment ofPerams, and fulfillment of

Peramsis the task of the Noble Ones.


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39A Comparative Study of Ten Perfections

Peramsmean deeds those who have done for the welfare of the world without

any regard to personal gain or interest, or those who have done for liberation from the

round of rebirth. In striving for the welfare of the world, there is immeasurable energy or

power.

Paeya na bhav hena, dayeya na sam hiti1.

In striving for the welfare of the world, there is no energy or power as great

as karue (compassion); there is no energy or power as great as pae

(knowledge).

In fact, Peramsincludes karue(compassion) as well as pae(knowledge). That

is the reason why the noble ones can exercise karue and pay no attention to self-

interest, work for the welfare of the world. They also can aim at the attainment of

Nibbena which is the liberation from the round of rebirths, by eradicating craving and

greed with pae. The Noble Ones who have both karue and pae and who have

fulfilled Peramsaccomplish Lokuttara deeds (for attainment ofmaggasand phalas) while

working for the good of the world. The Noble Ones perform the ten kinds of basic tasks

for the welfare of the world in daily life. They are also called ten kinds of Perams

(perfections). They are shown as follows:

(1) Dena is translated as almsgiving or generosity. It means giving away, making a gift or

offering or sharing something with someone. Sacrifice also is included in Dena because

the Bodhisatva ultimately sacrifices himself in Dena peram. Inevery task, some kind of

sacrifice is usually called for.

2. Sla is controlling of the three bodily misdeeds and the four verbal misdeeds

(Verittasla)2; and cultivating virtuous habits (Cerittasla). The latter means pay respect

(Apaceyana) to the Buddha, Dhamma, Sagha, and to parents, teachers, and those who

1The Buddha, Peerless Benefactor of Humanity, Page-71, U Shwe Aung, Tran., U Hla Maung, Yaung,

Myanmar, 1995.2 PS.1.p-44 (Slanti-cetan sla, cetathika sla, savaro sla, avtikkamo sla)


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senior in age, status, or morality; or helping anyone with a meritorious deed as if it were

ones own undertaking (Vyyevcca). If one does the task with pure volition and pays

attention to respect regard with person (apaceyana, vyyevcca), and keeps from physical

and verbal actions (Veritta sla), it is the fulfilling of the perfection of morality (Ceritta sla),

Sla Pram.

3. Nkkhamma means to give up or to renounce the worldly pleasures. In other words, it

means retirement into solitary life, in search of the highest truth and peace. If one

accomplishes the task without any hope or longing whatever for material affluence, high

offices or honour, leadership, respect by others, fame or other privileges, but does the

task accepting it as worthy and it is the fulfilling of the perfection of Renunciation,

Nikkhemma Pram.

4. Paemeans wisdom, right understanding. It is not mere wisdom or knowledge, but it

is the wisdom which leads to the complete realization of truths. If one does the task, not

regarding it as the highest advantage for oneself, but regarding it as of the highest

advantage to the world, using physical and mental capabilities to the utmost, studying its

causes and effects, it is the fulfilling of the perfection of wisdom, PaePram.

5. Vriya literally means virility, perseverance, effort, energy and it supports to

phenomenon that is associated with it. If one does the task with unremitting zeal and

energy for the wellbeing of the world, it is the fulfilling of the perfection of diligence,

Vriya Pram.

6. Khant literally means patience, endurance or forbearance. It is the endurance of

suffering caused by others, or the forbearance of others' wrong. If one does the task

undaunted by the difficulties and obstacles encountered from the world, it is the fulfilling

of the perfection of forbearance, Khant Pram.

7. Sacca means truthfulness or keeping ones promise. Here Sacca does not mean simply

telling the truth but fulfilling ones engagement or keeping ones word, assurance or

promise even at the point of death. If one dose the task believing to deserve and without

betraying this belief physically, verbally and mentally, faithfully goes on with the task in

accordance with this belief, it is the fulfilling of the perfection of truth, Sacca Pram.


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8. Adhihena literally means determination, resolution or fixedness of purpose. It can be

regarded as a foundation for all the perfection, because without a firm determination one

cannot fulfill the other peramitas. If one does the task, though he has to change the

manner, in which it is being done to be in keeping with the changing times and

conditions, he does not let any deviation from the original aim. It is the fulfilling of the

perfection of resolution, Adhihna Pram.

9. Mtta is translated as loving-kindness; it means friendliness, goodwill, benevolence and

the wish for other beings and happiness of all of living beings without any discrimination.

If one does the task with genuine loving-kindness upon the surrounding world, the

loving-kindness which can enable one to renounce one's life, wealth and riches for the

sake of the world, it is the fulfilling of the perfection of loving-kindness, Metta Pram.

10. Upkkhe is translated as equanimity, impartiality or keeping a well-balance mind

without attachment and detachment or favor and disfavor. If one does the task, with

composure, unperturbed or unmoved by praise or threats but keeping his mind

steadfastly on the work in hand, it is the fulfilling of the perfection of equanimity,

Upekkh Pram.

Everyone should fulfill these perfections in present time because the world is

facing problems and is in difficulty. The Buddha also said in Rahapela Sutta3 that (1) the

instable world is brought to an end, (Upanyyati loko addhuvo) (2) the world has no

refuge, no guard (Ateo loko anabhissaro) (3) the world is not owned by anybody, so one

must go on leaving everything, (Assako loko, sabba paheya gamanya) (4) the world is

in deficiency and is unsatisfied, and a slave to craving (no loko atitto tahedeso).

Perfections (Perams) of the Buddha are to be peace and security and to stay in stability in

daily life. Those who wish to be peace and security and to stay happily, carry them

through in this very life. Therefore, A Comparative Study of the Ten Perfections has been

completely done.

3 Majjhimapasapi, page-2-256.


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The Chapter Scheme

The thesis is arranged in five chapters.

Chapter-First deals with The Introduction to Buddhist Literature and Pram

(Perfections).

In this chapter, I have explained Thraveda Tipiaka literature, the different ten

perfections between Thraveda and Maheyena, the meaning ofPeram in detail, action

ofPeram, main characteristic ofPeramwhich are (1) its aim is to have compassion on

others and (2) to liberate from the round of rebirths, level of perfections which are ten in

ordinary perfections, ten in higher perfections, and ten in supreme perfections and the

Peramsof Buddha, Paccekabuddha and Buddha's disciples.

In this chapter, I have specifically mentioned the Perams from the Thraveda

point of view. Although ten Perams(Peramite) are accepted in Buddhist literature, some

texts like Mahevastu (iii, 226), Lalitavistara etc., mention only the six Peramites

(perfections). They are as follows: 1. Dena peramite: 2. Sla peramite: 3. Ksenti (kshanti)

peramite: 4. Vriya peramite: 5. Dhyena peramite: 6. Praje (Pae pei) peramite:

However, according to Dasabhmikasutra and Mahevyuttpatt in Maheyena

tradition the ten Peramites(perfections) are expressed out of them four are different from

the Thraveda tradition. They are Upeya Kausalya Peramites (Perfection of Skillfulness),

Praidhena Peramite(Perfection of Compassion and Prayer), Bala Peramite(Perfection of

Strength) and Jena Peramite(Perfection of Knowledge).

Perfection of Skillfulness (Upeya Kausalya Peramite) is some kinds of knowledge

and the Buddha used the expedient or partial method in his teaching until near the end

of his days, when he elaborated it to the revelation of reality, or the preaching of his final

and complete truth.

Perfection of Compassion and Prayer (Praidhena Peramite) is conduciveness to

peace and order in the individual and social life. They believed that the man of prayer

will be at peace with himself and with the whole world. Prayer is the only means of

bringing about orderliness and peace and repose in our daily acts according to

Maheyena.


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Perfection of Strength (Bala Peramite) is the moral, mental and physical power of

the super human being, that is, Bodhisattva. The Bala is essential for him to discharge the

social obligations and missionary activities. They are: faith (sraddhe, saddhe pei), energy

(vrya), mindfulness (smrti, sati pei), concentration (samedhi) and wisdom (praje). In

some texts, merit (puya), wisdom (praje) knowledge (jena), ksenti(mental peace) and

vrya (energy) are described.

Perfection of Knowledge (Jena Peramite) is the essential clarity and definite

sensibility of a mind that no longer clings to reify concepts of any kind. It is direct and

sustained awareness of the truth, for a Boddhisattva. These four Peramites (perfections)

were appended in later Maheyena texts.

Perfection of Meditation (Dhyena Peramite) is inner peace and calmness even for

those who are staying in household life. According to Pei Tipiaka, this pe

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