The Lion's Outlook_sitagu Students' Research Journal_vol-3_2012

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THE LIONS OUTLOOK

Sitagu Students Research Journal

Sitagu International Buddhist Academy,

Mandalay, Sagaing, Yangon

MYANMAR


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Vol. III

March 2012

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

In 21st Century, the popularity of research works along with the comprehensive

study of research methodology finds its spot in Myanmar traditional Buddhist education

system. By broadening the thorough research study on Pi Piaka literature and

establishing the basic foundation of theoretical perspective on the Buddhist platform, it is

prime time to explore to the higher level of the enlightening system of Buddhism. As a

major part of the development of academic infrastructure, Sitagu International Buddhist

Academy sets a pace to widen the multidimensional aspect in the area of Buddhist

Studies and the other related fields.

Keeping the practice of encouraging young generation of researchers, this journal

makes an attempt to reveal the works of sitagu students who never lose their real

enthusiasm for eliminating conflicts between traditional and modern education system in

the new century. It is a humble endeavor of Sitagu students who are overwhelmed by the

advanced academic approach of SIBAs and overjoyed on an occasion celebrating Sitagu

Adhipatis 75 th birthday.This journal strives to impress all sitagu students through accuracy and ability to be

academically articulate. Perhaps, there are a few errors remaining. An apology goes

primarily to the original authors and to readers secondarily. Additionally, the

responsibility for the facts or opinions expressed is entirely of the authors and it will be

upgraded with upcoming fresh researches if future allows. In the end, the Organizing

Body feels its duty to express sincere thanks to sitagu brothers, sisters and friends whohave higher expectation on SIBAs and utmost admiration for Sitagu Sayadaws incredible

amount of Buddhassana works.

7 March 2012 Organising Body

SitaguStar StudentSelection

Sitagu International Buddhist AcademyMandalay, Sagaing, Yangon, MYANMAR


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REVIEW & FEEDBACK ARE WELCOME!

http://sitagustar.wordpress.com

http://facebook.com/sitagustar

http://twitter.com/sitagustar

[email protected]

[email protected]


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Contents

The Stag Resolution

Preface

A. Sitagu Sayadaws Speech

1. Lets Fulfil the Peoples Requirements 1

2. Observation of Current World Affairs from the Standpoint of Buddhism 3

3. Buddhist Sagha and Social Welfare 7

B. Sitagu Students Selection

1. The Buddhist Attitudes towards Taking Refuge in the Buddha 11

Ashin Kuala

2. Buddhism and Rituals in Yaw (Myanmar) 26

Ashin Nandcrlankra

3. Analysis of Kusalatika according to Tikamtik 44

Ashin Medhnanda

4. Pidivaso 50

yasm Kusalo

5. Mercy Killing or Euthanasia in Buddhism 54

Ashin Sriya

6. The Cause of War: A Buddhist Perspective 66

Ashin Candvara

7. Asokas Dhammathambha: A Guide to Historical and Canonical Analysis 76

Ashin Dhammacara

8. Punjabi University, Patiala: General History 93

Thaint (Myanmar)


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C. Academic Approach

1. Overview of the Academic Essay 96

2. Outlining 101

3. Beginning the Academic Essay 106

4. Developing a Thesis 111

5. Ending the Essay 116

6. Summary 120

7. Revising the Draft 125


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Sitagu Sayadaws Speech


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Lets Fulfill the Peoples Requirements1

We were all born from the same father, though there are differences of country,

race, language, etc. The Buddha is our father. We are all living under the shadow of a

tree. The Dhamma is that shadow. That is why we, as disciples of the Buddha , should

create a great common highway and walk together towards a goal. The goal is to teach

the Dhamma to all people, and to enlighten this World which is shrouded in ignorance.

We are religious leaders. We are teachers of the Dhamm a, and that is why we all

have this responsibility. The Buddha said, Happy is the appearance of the Buddha ; but

happiness cannot be obtained unless a person has an ear to listen to the Dhamm a. After

being fully-awakened, the Buddha lived around the Bo-tree for forty-nine days. None of

the herdsmen knew the Buddha as the Buddha even though he lived under their

Banyan tree in the Uruvela forest for seven days. Even in the nearby city of Gaya, no one

either saw the Buddha or heard the Dhamma . For all of those living nearby during those

forty-nine days what a pitiful loss to have missed such a golden opportunity.

The Buddha then proceeded on a Dhamma journey to Varanasi, located more

than 200 miles away. Along the way, he ran into Upaka Ajivaka, a follower of Jainism.

Seeing the radiance of the Buddha, he asked him many questions about which his

1The opening speech was given at a council meeting for the Association of Theravada Buddhist

Universities and Colleges on13-15 January 2008 at Maha Mongkut Buddhist University, Bangkok, Thailand.


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Observation of Current World Affairs from the Standpoint of Buddhism

When we observe and analyse the current world affairs from the standpoint of

Buddhism, you will be amazed to notice that the teachings of the Buddha are directly

applied to the way we live in this world. The obvious reason is that the Buddha himself

was a human being living on this planet earth he didnt live anywhere else. The

Buddhas noble teachings, collectively known as Dhamma, are nothing but the truth and

virtue about our way of living and the transcendence of suffering.

In a nutshell, the Buddhas homocentric or human-oriented teachings and

sermons are indeed applicable to the nature of our human life, simply because the

Buddhas teachings came from his own experiences in the human world. Having

personally experienced family life and knowing the limitations of life, the Buddha

discovered the Truth from his trial-and-error quest for Dhamma, and then he set out to

declare and teach about it.

The teaching of the Buddha is the unchanging universal truth, whether in the

present or in any other time at any place. The Buddha revealed the truth over 2,500

years ago and it has been the truth ever since. The Buddha said, Sabbo loko uno, sabbo

loko atitto, which means the whole world of mankind is always lacking something or

the whole world is always in need of something. Considering the current world affairs in


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4 Observation of Current World Affairs from the Standpoint of Buddhism

the context of Buddhism, we can easily break down those needs into two categorical

components: material needs and spiritual needs.

What are the material needs? To address a few, those material needs are such as

owning a big and nice house, owning the latest and greatest car, attaining power and

fame, getting married with a handsome husband or a beautiful wife, chasing after money,

and so forth.

When asked that to what extent do you think you need to fulfil or satisfy

yourselves with material needs? Those who have been chasing after material needs have

no clue on when and where to stop, or about control on the extent of their ever-growing

desire-list. This situation is comparable to a sea, where all rivers in the world continuously

flow into it nonstop with massive amounts of water.

The water body of the sea relatively stays the same and seldom overflows in spite

of the nonstop inflows from many rivers. Basically, the needs, greed, desire and craving

will never be fulfilled if ones need is similar to the water body of the sea. Once the

forces of materialism overwhelm you, it will give rise to an avalanche of socio-economic

issues such as robbery, fraud, theft, terrorist attacks, conflicts, tensions and many more.

Being out of control on the material needs is the primary root cause of those above

mentioned issues.

In the same token, we can identify the numerous challenging aspects of the

spiritual-moral needs and their positive counter-active forces, such as by neutralizing

endless needs with contentment; anxiety with happiness; hatred with loving-kindness;

cruelty with compassion; selfishness with altruistic magnanimity and generosity; jealousy


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5The Lions Outlook, Sitagu Students Research Journal

with appreciative joy; animosity and hostility with friendship and companionship, and so

on. Apparently, it is no easy job for the ordinary person to cultivate or foster those

neutralizing positive forces on their own, to achieve the spiritual evolution by keeping the

unwanted dark forces in check. Needless to say, those dark forces phenomenally take

root on or thrive on ones one ignorance, thirsty-craving and greed which in terms are the

breeding grounds or their vicious-circle.

When it comes to material needs, we should leave it to the governing authorities

such as kings, queens, presidents, prime ministers, etc. to set up and engage in the

economic policies, academic policies and political policies to improve the quality of living

standards.

However, the most important of all, we, as brothers and sisters of world religions,

we, as leaders and teachers of the spiritual world, need to assume the responsibility and

take the initiative roles in order to liberate people from the quagmire or ignorance and

lustful desire. The battle against ignorance cannot be fought with bombs or guns, but with

the steady application and propagation of the Dhamma. As materially poor as one may

be, for a spiritually rich person, he or she will always be exuberant with happiness,

contentment, thoughtfulness, tolerance and tranquility in their inner mind at all time,

regardless. Looking back into the 15th and 16th centuries, we noted the rapid

advancement of science and technology in the Renaissance Era, which in turn has helped

advance the materialistic world.

On the other hand, the spiritual world has been running a deficit and now people

are almost at the brink of spiritual bankruptcy. Since the spiritual evolution is a process,


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6 Observation of Current World Affairs from the Standpoint of Buddhism

not a destination, and also the panacea (cure-all medicine) in resolving the socio-

economic issues, I would like to earnestly beseech continuous cooperation and relentless

effort of all religious leaders and spiritual leaders by working hand-in-hand with one

another as a global team. By putting our heads together to tackle many challenges lying

ahead we will succeed. By creating and walking on a global spiritual platform, we

can achieve resolution and solve the current world problems. Thus, everyone can

attain a sublime mental and spiritual life through self-reliance, loving-kindness and

balance. Then, the World will be a better place to live in, altogether and harmoniously.


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Buddhist Sagha and Social Welfare

As a Bodhisatta (becoming Buddha), the Buddhas first priority was to strive for the

welfare and good of all beings (lokatthacariya). By striving for the welfare and good of all

beings and by striving to perfect himself, He was able to become the Buddha. Therefore,

as disciples of the Buddha, we Sagha should diligently endeavour to work for the

benefit and good of all beings, while we are striving for enlightenment. Like the Buddha,

we must make both efforts simultaneously in this and every lifetime.

It is not possible for man to live alone in the world today. No matter who or

where we are, we have to live in a society where we associate or communicate with

others in some way or another. Even the recluse monk who dwells deep in a forest

monastery is not exempt. Each day he must go on an alms-round to nearby homes or

villages because he depends upon these donors for his food. In return, these donors

depend upon the recluse monk to provide spiritual guidance and blessings for their

safety. They look to him to radiate his loving-kindness and compassion. In the present

world, everyone is needy, and everyone must be responsible for the needs of others;

even those who have renounced the world.

When we look into the daytime sky we see the sun, which radiates its warmth and

light upon the earth. At night-time we feel the coolness of the moonlight, which flows

down upon us. Though the sun and moon turn in their own orbits without directly


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8 Buddhist Sagha and Social Welfare

touching the earth, they provide us many benefits for which we are grateful. However,

the sun and the moon do not expect anything in return from us. So, too, we the Sagha

must conduct ourselves like the example of the sun and moon. We should not expect

anything from others while we radiate our light upon those in need, by providing

guidance, social and spiritual leadership.

By performing social welfare works for the benefit of others, lay-people will be

happy, thankful and grateful because they receive social and religious benefits from us.

As long as we provide for the World (just as the sun and moon provide warmth and cool

light), we too will receive tremendous gratitude. Accordingly, our missionary works will

never fail.

Our missionary projects will only succeed when we perform our duties by

balancing social and religious works. However, when we perform these duties we must

do so without any discrimination toward others and we should not be seeking to convert

them. A persons class, cast, creed, colour, religion, etc. does not matter, because all

people are needy. When looking at those in need we must look only towards their

benefit. The list is endless and ever-changing, because they may need some mental,

spiritual, moral, cultural, or material support. From a missionary point of view, the only

conversion that needs to be done at that moment is to convert the needy from ignorance

to enlightenment.

There are two very important qualities that are needed by the Sangha as religious

or social leaders when performing our missionary and social works. They are wisdom

(pa ) and compassion (karu). And when these two qualities are developed


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harmoniously and equally, only then can we properly say that the qualities of a leader are

perfect. I would like to say that wisdom is like the radiance of the sun, while compassion

is like the radiance of the moon.

Wisdom is the intellectual ability to reason, investigate, and collect information

and critique, when planning missionary and social works. It is the ability to design,

estimate, construct and run the project, evaluate the results and make corrections if it is

ineffective. It is from the side of wisdom that man-power, material-power, money-power

and mind-power drive our missionary work and social welfare projects to succeed.

Therefore, wisdom means an energetic quality of mind; endeavour and strength is like

the radiance and the warmth from the sun.

When we look at the characteristics of compassion we see it as a perfect love,

kindness, charity, sympathy and tolerance towards other beings. Each of these is a

quality of the heart because each quality is soft and genteel, like the coolness we feel

from the soft light of the moon. When a leader has these calming feelings in his heart, he

will be able to actually feel the supplicants suffering and difficulty in his own heart.

Wisdom and compassion must go hand-in-hand. A leader not only must be able

to understand the suffering and difficulties of those in need (thanks to his wisdom), but he

must feel it in his heart. If someone has wisdom and education but lacks compassion,

loving kindness and development of insight (bhvan), he will be a cruel or hard-hearted

wise man. If someone has unlimited compassion but no wisdom, his heart will be very

soft and gentle, but he can do nothing for the world. Therefore, we must develop


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10 Buddhist Sagha and Social Welfare

wisdom and compassion equally in order to become a more perfect social and religious

leader.

By having both wisdom and compassion on an equal level, we as leaders will be

able to intellectually and compassionately look at all difficulties and suffering. We will be

able to look at them and be able to reason accordingly, How can I, at the best of my

ability, be able to resolve these difficulties and sufferings of humanity in their best

interest? And then with our wisdom we can start social welfare programs to relieve

suffering. But we leaders must not attach to our work, and we must not expect anything

in return. We must only radiate both our wisdom and compassion onto others, just like

that of the sun and moons light.

In conclusion, at this present time, in all spheres of life, whether individual, social

or political, we can truly say that thoughts of ill-will, enmity, violence and hatred are the

result of a lack of compassion and wisdom in the world today.

We religious leaders, who currently are or will be performing social and religious

works, should endow ourselves with these noble qualities, such as selfless renunciation,

detachment from ones own benefit, loving kindness and non-hatred, non-enmity and

non-violence.

I would like to say that only then will the knowledge and wisdom we have learned

become true wisdom.


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Sitagu Students Selection


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The Buddhist Attitudes towards Taking Refuge in the Buddha

Ashin Kuala (Ph.D)Banaras Hindu University

Varanasi, India

When primitive men began to think about various kinds of natural phenomena in

this world, they noticed many wonderful occurrences such as volcano explosion, great

fires, great floods, landslide, rumbling of the earth, earth quakes, thunders, diseases and

other dangers. When certain natural forces or phenomena were not in their will they had

to feel terrible shock.

They had seen and experienced natural disasters and terrifying incidents. Then

they started to think how they could prevent these unfavourable condition which created

fear, suspicion, insecurity, tensions and sufferings. They knew that many of these things

were beyond comprehension and therefore, they thought these must be some invisible

powerful supernatural forces or persons behind all these happenings. These occurrences,

which were difficult to understand, were thought to be the work of various gods. They

begin to worship them and to make animal sacrifices hoping to please these supernatural

powers.

They also started to praise worship in thanks when certain phenomena were in his

favour, thinking that these too were the acts of the gods. Therefore, E.B.Tayalar said that


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12 The Buddhist Attitudes towards Taking Refuge in the Buddha

Religion is a belief in supernatural being and metaphysical powers. Besides, Frazer

defines the word religion that Religion is not merely belief in super human power but

our response towards them. By praying, worship to the god is religion. In this case, theBuddha also states inDhammapada that Bahu ve sarana yanti, pabbatni vanni ca.

rma rukkha cetayyni, manuss bhayatajjit .1 It means that Ancient people take

refuge in the mountains, jungles, gardens, sacred trees and shrines, because of fear. We

can conclude that, in this way, religion or refuge came into existence in the world.

Briefly speaking, religion has built up on the blind faith ( Amlaka sadh ) with the purpose

of gaining protection and blessings from the Supreme God and gods to live in world

without facing any difficulties.

On the contrary, Buddhism is non-theistic teaching. There is no supreme God in

Buddhism. Buddhism completely rejects the belief in any kinds of divine being as blind

faith ( Amaka Saddh ) is rejected in Buddhism. But Buddhism accepts wisdom faith

( kravat saddh ). This is because without wisdom faith ( kravat saddh ) no one can

start the noble search for freedom to end suffering (Dukkha).

Therefore, Buddhist people do not take refuge in the Buddha as a savior or

creator but as a just teacher (Satth ) or master who has shown the real path which leads

to the liberation of the suffering (Vimutti ). The Buddha never declares himself as savior or

creator who will save us from the sins or vices and who will reward us or curse us. In this

regard, the Buddha frankly utters that Atthi attano ntho, ko hi ntho paro si y 2

1 . Dhp verse, 1882 . Dhp, verse, 160


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which mean that one is ones own master and there is no other master for the man.

And, the Buddha say- Tumhehi kiccamtabb akkhtro tathgat 3 meaning it should

be done by yourselves for the liberation of the suffering(Vimutti ), and the Buddhas areonly teacher who guide the way leads to the end of suffering (Nibbna). By paying

attention to the nine kinds of virtuous qualities of the Buddha (Navagua), Buddhist

people pay homage to the Buddha without asking for any material favors and rewards in

return, but only with showing their gratitude and respect. Buddhist people all over the

world recite and contemplate on verses (Gath ) and the discourses (Sutta) exposing

sublime virtuous qualities of the Buddha in their daily devotional activities.

If the Buddhas teaching is considered as the building, in order to enter it,

everyone has to enter through the door of the building. The door of entrance to the

teaching of the Buddha is the going for refuge to the Buddha. According to well known

Buddhist scholar, a refuge is a person, place or thing giving protection from harm and

danger.4 He further states that so when we begin a practice by going for refuge, this

implies that the practice is intended to protect us from harm and danger. In the light of

this statement, there must be a question that what is harm and danger from which we

need to be protected?

In the words of the Buddha, man is like a traveler passing through a thick forest

bordered by a swamp and precipice;5 like a person who swept away by a stream seeking

3 . Dhp, verse, 2764 . Bodhi, Bhikku, Going for Refuge Taking the Precepts p. 25 . S III 109


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and foolish man refused to listen to him because of the taste of honey he was enjoying.

The taste of the honey had so intoxicated him that he preferred to ignore the dangerous

position he was facing.9

To know mans real situation is very important so that he can overcome worldly

problems which produce a pitch of anxiety, confusion and turmoil, and he can escape

from thesasaric sufferings. In the same breath, he has to agree with the concept that

mans enjoyment in sensual pleasure deals with sufferings. The Buddha approves this

idea by description the simile of the fish tempted with the baited hook by the

fisherman.10

Thats why, the Buddha says: The world is established on suffering, is founded on

suffering (dukkhe loko patihito ).11 TheDhammacakkapavattana suttaof Samyuttanikya

runs the sufferings which are to be experienced by man- birth is suffering, ageing (decay

or old age ) is suffering, sickness or disease is suffering, death is suffering, sorrow,

lamentation, pain, grief and despair are suffering, association with the unpleasant things is

suffering, dissociation from the pleasant things is suffering, not to get what one wants is

suffering, in summary, the five aggregates of attachment or with clinging are suffering.12

Life, to one who sees deeply and thoroughly, is full of suffering. All beings are subject to

birth without emancipation; this birth goes consequently to decay, disease and death. No

one is exempted from these four inevitable causes of suffering. All kinds of suffering in

9 . K. Sri Dhammananda, Gems of Buddhist Wisdom p. 24110 . Bodhi, Bhikhu, The Connected Discourse of the Buddha, p. 1228. S IV 158-15911 . S I 4012 . S V 421; M I 48


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life, like birth, old age, sickness, death, sorrow, lamentation, grief, distress, pain, misery,

association with hate persons and unpleasant things, separation from beloved ones and

pleasant things, not getting what one desires, are universally accepted as suffering.Thats why, Buddhist people should find out the genuine refuge which can leads

the liberation of above sufferings and in the same breath, they should understand clearly

and completely the process of taking refuge in the Buddha.

After listening to the Buddhas Discourse called Fear and Dread, the Brahman

Jaanussoni becomes a lay follower of the Buddha, by taking the Threefold Refuge. The

words used by him differ slightly from the usual formula in so far as in the latter the words

the Lord Gotama are replaced by the Buddha. Buddhaghosas comment, here slightly

abridged, runs as follows:

I go for refuge to the Lord Gotama (bhavanta Gotama saraagacchmi ).13

This means: The Lord Gotama is my refuge and my guiding ideal. I am going for refuge to

the Lord Gotama. I resort to him, follow and honor him, in the sense of his being the

Destroyer of Affliction and the Provider of Weal. Or: I know and understand him to be of

such a nature.

The last explanation is based upon the fact that in thePi language, the verbal

roots denoting going (gati ) may also have the meaning of knowing (buddhi ).14

Therefore the words I go for refuge to the Buddha may also be taken to express the

idea: I know and understand him to be the refuge.

13 . M I 2314 . VA I 171; khpA 18


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As to the meaning of the wordsaraa, the commentator relates it, not in the sense

of a linguistic derivation, but for the purpose of exposition, to the verbsarati , to crush,

having the same meaning ashisati , to kill.15

The refuge is explained in that way,because, for those who are taking that refuge, it kills and destroys danger and fear,

suffering, and the defilements leading to evil destiny. The refuge is a name of the Triple

Gem.16 Another explanation: The Buddha destroys fear in beings by promoting their

happiness and by removing harm from them. The Dhamma does it by making the beings

cross the wilderness of existence and by giving them solace. The Sagha does it by

(enabling devotees) to obtain rich results even from small religious acts (like homage,

offerings etc.)17

The going for refuge is an act of consciousness (cittuppda) which, through

confidence in and reverence for the Triple Gem, is devoid of defilements and occurs in

the mode of regarding the Triple Gem as the supreme resort.18 The going for refuge can

be divided into two: the mundane and supramundane going for refuge.

The supramundane going for refuge is achieved at the moment of the path by

those who have seen the truths, through the eradication of the defilements of the going

for refuge; by way of its object, it takes Nibbna as its object and by way of its tasks, it

succeeds in regard to the entire Triple Gem.19

15 . DA I 230; MA I 131; KhpA 1516 . DA I 230 ; MA I 13117 . DA I 230; MA I 131; KhpA 1518 . DA I 230; MA I 13119 . DA I 230; M A I 131


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The mundane going for refuge is achieved by worldlings through the suppression

of the defilements of the going for refuge; by way of its object, it takes as its object the

excellent qualities of the Buddha, the Dhamma, and the Sagha.20

This mundane goingfor refuge occurs in four ways: by self-surrender, by taking the Triple Gem as ones

supreme resort, by the acceptance of pupilship, and homage by prostration.21

Therein, self-surrender is the relinquishing of oneself to the Triple Gem, expressed

thus: From today onward I surrender myself to the Buddha, to the Dhamma, and to the

Sagha. Taking the Triple Gem as ones supreme resort is expressed thus: From today

onward the Buddha is my supreme resort, the Dhamma is my supreme resort, and the

Sagha is my supreme resort. Thus may you know me! The acceptance of pupilship is

expressed thus: From today onward I am a pupil of the Buddha, a pupil of the Dhamma

a pupil of the Sagha. Thus may you know me! Homage by prostration is the quality of

deepest humility towards the Buddha, the Dhamma, and the Sagha, expressed thus:

From today onward I do homage, rise up in respect, show reverential salutation, and

perform the proper duties only towards the three objects of refuge: the Buddha, the

Dhamma, and the Sagha. Thus may you know me! Refuge is taken by acting in any of

these four ways.22

The methods of going for refuge have been divided into two general kinds: the

superior or supramundane going for refuge and the common or mundane going for

20 . DA I 230; MA I 13121 . DA I 230; M A I 13122 . DA I 230; MA I 131


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refuge.23 The supramundane going for refuge is the going for refuge of a superior person,

that is, of an ariyan disciple who has reached the supramundane path leading irreversibly

to Nibbna. When such a person goes for refuge to the Triple Gem, his going for refuge isa superior refuge, unshakable and invincible. The ariyan person can never again, through

the remainder of his future births (which amount to a maximum of only seven), go for

refuge to any other teacher than the Buddha, to any other doctrine than the Dhamma, or

to any other spiritual community than the Sagha. The Buddha says that the confidence

such a disciple places in the Triple Gem cannot be shaken by anyone in the world, that it

is firmly grounded and immovable.

The common way of going for refuges is the way in which ordinary persons, the

vast majority below theariyan plane, go for refuge to the Triple Gem. This can be

subdivided into two types: the initial going for refuge and the recurrent going for refuge.

The initial going for refuge is the act of formally going for refuge for the first time.

When a person has studied the basic principles of the Buddhas teaching, undertaken

some of its practices, and become convinced of its value for his life, he may want to

commit himself to the teaching by making an outer profession of his conviction. Strictly

speaking, as soon as there arises in his mind an act of consciousness which takes the

Buddha, Dhamma, and Sagha as his guiding ideal, that person has gone for refuge to

the Triple Gem and become a Buddhist lay disciple(upsak).

After one has decided to go for refuge, one should seek out a qualified monk

ones own spiritual teacher or another respected member of the Order. One should, in

23 . DA I 230


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the presence of the preceptor, join the palms together in respectful salutation(ajal),

bow down three times before the image of the Buddha, and pay respects to the Buddha,

Dhamma, and Sagha, as represented by the images and symbols in the shrine. Then,kneeling in front of the shrine, one should request the bhikkhu to give the three refuges.

The bhikkhu will reply: Repeat after me and then recite:

Buddha saraa gacchmi

I go for refuge to the Buddha;

Dhamma saraa gacchmi

I go for refuge to the Dhamma;

Sagha saraa gacchmi

I go for refuge to the Sagha.

Dutiyampi Buddha saraa gacchmi

A second time I go for refuge to the Buddha.

Dutiyampi Dhamma saraa gacchmi

A second time I go for refuge to the Dhamma.

Dutiyampi Sagha saraa gacchmi

A second time I go for refuge to the Sagha.

Tatiyampi Buddha saraa gacchmi

A third time I go for refuge to the Buddha.

Tatiyampi Dhamma saraa gacchmi

A third time I go for refuge to the Dhamma.


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Tatiyampi Sagha saraa gacchmi.24

A third time I go for refuge to the Sagha.

The candidate should repeat each line after the bhikkhu. At the end, the bhikkhuwill say:Saraagamana sampunna The going for refuge is completed. With this one

formally becomes a lay follower of the Buddha, and remains such so long as the going for

refuge stands intact.

On the other hand, the Buddhist people should take care of two things:

corruption and breach. Corruptions of the refuge are factors that make the going for

refuge impure, insincere, and ineffective. According to the commentaries there are three

factors that defile the going for refuge ignorance, doubt, and wrong views.25 [Tattha ca

lokiyasaraagamana tisu vatthsu aasasayamicchdihi sakilissati, na

mahjutika hoti, na mahvipphra .]26 If one does not understand the reasons for

going for refuge, the meaning of taking refuge, or the qualities of the refuge-objects, this

lack of understanding is a form of ignorance which corrupts the going for refuge. Doubt

corrupts the refuge insofar as the person overcome by doubt cannot settle confidence

firmly in the Triple Gem. His commitment to the refuge is tainted by inner perplexity,

suspicion, and indecision. The defilement of wrong views means a wrong understanding

of the act of refuge or the refuge-objects.27 A person holding wrong views goes for refuge

with the thought that the refuge act is a sufficient guarantee of deliverance; or he believes

24 . Khp 125 . Bodhi, Bhikkhu, Going for Refuge Taking the Precepts,p 41-42, Buddhist Publication Society, Kandy,Sri Lanka, 198126 . DA I 233; MA I 13427 . Bodhi, Bhikkhu, Going for Refuge Taking the Preceptions, p 42, Buddhist Publication Society, Kandy,Sri Lanka, 1981, P. 42; DA I 365


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Breaking the commitment to any of the three refuge-objects breaks the

commitment to all of them, since the effectiveness of the refuge-act requires the

recognition of the interdependence and inseparability of the three. Thus by adopting anattitude which bestows the status of a supreme reliance upon anything outside the Triple

Gem, one cuts off the going for refuge and relinquishes one's claim to be a disciple of the

Buddha, Dhamma and Sagha. In order to become valid once again the going for refuge

must be renewed, preferably by confessing ones lapse and then by once more going

through the entire formal ceremony of taking refuge.


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Selected Bibliography

(I) Primary Sources

(1) Dghanikya Ahakath (Sumagalavilsin-ahakath), ed. T.W.Rhys Davids, J.Estlin Carpenter and W.Stede, PTS, London, 1968-1971

(2) Khuddakapha-ahakath, ed. Helmer Smith, PTS, London, 1978

(3) Majjimanikya, ed. V.Trenckner and R.Chalmers, PTS, London, 1948-1951

(4) Majjimanikya-ahakath (Papa casdan), ed. J.H.Woods, D.Kosambi and

I.B.Horner, 1976-1979

(5) Sayuttanikya, ed. L.Feer, PTS, London, 1884-1904Vols.

(6) Vinaya-ahakhath (Samantapsdik),ed. U.Takakusu, M.Nagai and K,Miruno,

PTS, London, 1966-1981

(7) Dhammapada Pi. Sixth Samgha Council Edition, Yangon, Myanmar, 1991

(II) Secondary Sources

(1) The Threefold Refuge by yapoika Thera

(2) Going for Refuge, Taking the Precepts by Bhikkhu Bodhi

(3) The Discourse on the Fruits of Recluse-ship Translated by Bhikkhu Bodhi

(4) Gems of Buddhist Wisdom by Dr. K. Sri Dhammananda

(5) What Buddhist Believe by Dr. K. Sri Dhammananda

ABBREVIATION

DA Dghanikya-ahakath (Sumagalavilsin Ahakath)


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DhpA Dhammapada- ahakath

KhpA Khuddakapha- ahakath

M MaijjimanikyaMA Majjimanikya- ahakath (Papa casdan)

S Sayuttanikya

V Vinaya -ahakhath (Samantapsdik)


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27 Buddhism and Rituals in Yaw (Myanmar)

II. Yaw

In Myanmar, there are 135 distinct ethic groups officially recognized by Myanmar

Government. Yaw is one of them. Their language is Burmese as the people do in main land,

but they speak it in slightly different pronunciation and they have different descriptions in

some cases, though they use the same word like that of the people in main land. If they

speak quickly as they usually do it, sometime, the people come from other regions do not

understand exactly what they mean and sometime, their description can be funny when

they use the same word to main land with different meaning, because it can be strange and

misunderstand-able to them. There is a word nyar tal , for example, which means to get

married to someone in main land, but for them it mainly means to sell something to

someone and rarely means to get married to someone. Concerning such kind of word, there

are many stories in this region, for the people from other, which are sometime strange,

sometime funny, and sometime friendly and lovely. Once, there was an event with regard to

someone who wanted to visit countryside which is far away from main land, which has not

developed yet, and which still retain the customs and cultures as before. Of course, there

were many places to choose in Myanmar, because most of areas in countryside do not

develop yet. However he chose Yaw and, visited and stayed at a certain family in a village.

Before he went back home, the householder of the family said that his cow and the man

from other village are nyar tal . First, it was so strange for him to hear it and he continued to


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think about how a man got married to a cow. Later on, it became funny when he knew that

it meant that the householder has sold his cow to the man from other village.

Yaw region is in the western Myanmar, it is located between two mountain ranges

Chin Hills in the west, and Ponenyar and Ponetaung Hills in the east. In olden days, Yaw

regain was combined with four townships: namely Htilin, Gant Gaw, Saw, and Laung Shae.

As time has gone and things have changed, Laung Shae Township has lost its importance in

that region as result of political changes and different policies. Now Laung Shae has not been

recognized as township any more, it gradually became a large village. However a notable

one happened. It is that Kalay Township, which is border to Gant Gaw, became a part of

Yaw region. The reason is that most people in Kalay share the same religion, language,

cultures and so forth to the people in Yaw. Therefore Yaw region still consists of four

townships. The people in Yaw farm and cultivate several fruits. Farming areas are fertile, and

there have many lakes and streams flowed from the mountain ranges mentioned above.

III. Buddhism in Yaw

3.1 Theravada Buddhism

Buddhism in Yaw is Theravada Buddhism. It seems to me that Buddhism in Yaw had

appeared when Theravada Buddhism was introduced to Burmese states by King Anuruddha

or Anawrahta in the early 11 th century CE. It is because King Anawrahta started Buddhist


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missionary throughout monks and lay Buddhist to the whole country as soon as he brought

Tipiaka, the Buddhas original teachings together with commentaries and sub-

commentaries, (the manuscripts of the sacred scriptures of Theravda Buddhism), and

Buddhist scholar monks and lay Pi scholars, and skilled worker from Thaton situated in

Low Myanmar, which at the time had already flourished in Theravada Buddhism, to the

capital Bagan of his Kingdom in 1057 (Heinz Bechert, 1991, p.148). The missionary

involved teaching Buddhist scriptures to the people, engaging with the social welfare of the

people, and establishing monastery for monks who would do missionary work. Buddhist

monks went to villages, taught the people reading and writing, and organized the people to

build a monastery in every village for the monk(s) who will live in the village and also for the

sake of the facts that all the people can at anytime come and see the monk, listen to the

Dhamma, meet each other for the good of the village, and sometime celebrate religious

rituals. As result, Theravada Buddhism spread out almost all states in the country and Yaw

region as well.

Buddhism can be found as the highest point at every corner in Yaw and Buddhism for

them is very important in daily life as well, because there is no other than Buddhism to

believe in, worship, chant, follow, and practice as the Buddha taught. whatever happen to

them they first of all remember the triple Gem the Buddha, the Dhamma, and the Samgha

and worship the Triple Gem or recite what he knows about triple Gem, for instance if she

or he is surprised or afraid of something strange or frightened in seeing and hearing them, he


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or she will definitely utter oh, Buddha or Bayar, Bayar, Bayar for three times Bayar 1

here means The Buddha; whether they have idea about the attributes of the Buddha when

they suddenly recite Bayar, Bayar, Bayar depends on how much they have knowledge

about and they have practiced them, because it is easy to remember, notice, and reflect

them if they have practiced enough and have been familiar with the attributes of the

Buddha. Then Yaw people established a Monastery together with Pagoda; we can usually

find them in the east of villages and sometime at the middle of villages; one remarkable

thing is that all monasteries and Pagodas are built in a mountain or above level of villages, if

there is any possibility to do so, in order to recognize or regard the triple Gem as the highest

position of the village, to see the monastery and Pagoda even from distance, to be aware of

the attributes of the triple Gem and what the Buddha taught by seeing them, to follow and

practice what the Buddha taught by being aware of them, and to get happiness by following

and practicing the teachings of the Buddha.

Then in every house, we can find a Bayar Cin (shrine), the place for the Buddha in the

higher level than that of what the people live but we cannot usually find the Buddhas statue

or image on it. There may have several reasons for that. Some say that in the old time, there

were no shops which sell Buddhas statue and image near the region, but for me this might

not be the main reason because the people went far away to central Myanmar, afforded

much money for Buddhas statues, brought them to their village, and kept them in a

monastery in order that all the people in the village pay homage to, and increase in merits


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wisdom in offering something to or paying homage to the Buddha alive or dead

(dhammapadahakath, 2010, Ch.xiv. No.9). Buddhism in Yaw is very pure, because they

practice the Dhamma as taught by the Buddha and they get guided by the monk, they

follow the guidance, they do not have idea about animism much, there is no room for

animism in their house and lives, and they have very lesser animistic ritual than that of other

region.

3.2 Attitude toward animism in Yaw

Animism can be found in Yaw as a ritual left from the old tribal religion, although there

is no importance in daily life. It is very less degree than other parts of Myanmar. As

mentioned above, people have no much deal with animism, they have two or three Nats

here what I mean animism which are concerned with the whole village, not with

individual. Nat is defined by R. Grant Brown as following:

The Burmese word Nat is usually translated spirit or disembodied spirit. These

terms, however, are much too wide. A Nat is something quite different. The word is the

equivalent of our word god, in the sense in which we speak of the gods of ancient

Greece and Rome. How exactly a spirit becomes a Nat it would be difficult to say,

though it seems often to have been by royal decree (Brown, 1921, p.79).

Nat Cin , (shrine) a place for Nat is situated outside villages and in a mountain near the

villages and it is usually under a big tree. Some people in Yaw give foods to Nat in Nat Cin


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once a year but nowadays they do not know the reason why they are giving it to the Nat;

they just follow the tradition when the time comes; some people do not do any performance

concerning Nat. That is the fact that Nat has lost its importance. Indeed, the people in the

old time gave the foods to the Nat in the senses that the Nat will protect them from

something bad when any danger happened to them and that the Nat will help them when

they need it while they are facing with difficulties. Due to the experiences about Nat along

with the history, the development of knowledge and civilization, people became aware of

not being importance of Nat and they gradually reduced room for Nat. In this way, its

importance fades away from the sight of the people though it was the tribal religion in Yaw.

Here in, I should describe about the idea of tantric Buddhism before the introduction of

Theravada in the country By King Anuruddha. According to Heinz Bechert, the real

Burmese, or Mranma which are called Myanmar today, gradually arrived to Irrawaddy plain

where they founded their capital Bagan in 847 They originally derived from Pyu. Then

they soon are influenced by the tantric Buddhism which the Pyu had adopted, though they

were still practicing their old tribal religion, animism (Bechert, 1991, p.147). And G. Grant

Brown believed that Burmese Buddhism can be seen together with some animistic beliefs

which may not be consistent with the pure teaching of the Buddha that can be reached from

the Pi texts which have been maintained from generation to generation even though these

beliefs are very much less degree than the Buddhism of some other countries. He thinks that

these beliefs came into Myanmar with the Mahayanist or north form of Buddhism, which


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can be considered as tantric. He gives examples such as the dragon-embraced pagodas, the

frequent representation of a cobras hood over the head of Buddha etc. (Brown, 1921.

P.79). Then he remarked as following:

Before the time of the great Burman King Nawyata (Anuruddha) of Pagan, who reigned

in the eleventh century, the Mahayanist form of Buddhism seems to have been

prevalent, though to what extent it was accepted by the people can only be guessed. It

appears to have been overgrown by the animistic beliefs and practices incorporated in

it, some of them no doubt indigenous, for snake-worship was common to all the

countries through which Buddhism passed (Brown, 1921, pp. 79-80).

In Yaw region, however, I believed that such kinds of animisms mentioned above by

two scholars, except the traditional Nat that I called animism in Yaw region, cannot be seen

at anywhere and that we cannot find any evidence for the beliefs. It seems to me that when

the tantric Buddhism flourished in Bagan, the tribal religion (Nat) in Yaw was in position.

Furthermore, Yaw was in far distance from Bagan owing to the dense forest and high

mountain ranges between the two regions at the time; it was one of the facts that would be

difficult to reach to Yaw region in accordance with the situation at the time. One thing is

important to keep in mind that not only tantric Buddhism existed in the country, but also

other religions existed in certain regions, for example Theravada Buddhism in Thaton, Low

Myanmar; the tribal animism like Nat in Yaw.


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IV. Religious rituals

A. Buddha pj

The Pi word pj literally means veneration, adoration, reverence, or worship.

Therefore Buddha pj means the veneration to the Buddha or paying homage to the

Buddha. The word Buddha pj , which is commonly known as Bayar poul in Myanmar, is

especially used to refer special veneration to the Buddha once or twice a year, in another

word Buddha pj festival although everyday-veneration or worship to the Buddha is also

Buddha pj. Buddha pj , Bayar poul in Yaw is usually of two kinds: 1) Bayar poul in Vesak

day and 2) Bayar poul on the anniversary day on which the people in each village have

decided to take place.

4.1.1. Bayar poul in Vesak day

Bayar poul on Vesak day is held on the full moon day that the Siddhattha Gotama 2 had

enlightened and had become the Buddha. The full moon day is usually in May. On that day,

the people in village celebrate in the morning and early in the evening. Indeed, since the

day before the full moon day or Vesak day, the people in old age go to monastery or temple

in group and they give the message about the Buddha, remind, organize, encourage the

people that the time come to celebrate Bayar poul. Then in the following morning (on Vesak

day), they cook several foods, bring them, gather on the main road in village, stand in a line,


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This Bayar poul is annually held on the day that have already fixed up. It is bigger,

wider than the first kind of Bayar pouls. When the date is getting near, the people, who have

presently been away from the village it may be for education, work, or visit , return home

to celebrate Bayar poul if they have possibilities to do so. Then the people in the village

prepare foods, snacks, and presents for visitors who will come to the festival. All monks from

the four sides east, west, north, and south come. It means that all monks are already

invited to come to it if such kind of Bayar poul is held in any village. And many people from

other villages come and participate it, and in return when other villages hold such kind of

Bayar poul, they go and participate it too. The Bayar poul has colorful meanings; it is not just

celebration as traditional one; it brings about all beneficial conditions socially, religiously,

economically, and politically as well. Monks and some people usually arrive at the village on

the day before the celebrated day and they recite Patthana, one of the doctrines of the

Buddha which describe about conditional relation of all things or phenomena. On the

following morning, all people from the village and other gather in a Pagoda where they have

fixed up to celebrate it and some, who will donate things to monks, stand in a row around

the Pagoda by taking things to offer, and when monks come to the Pagoda, they offer things

to the monks and finally the monks recite some suttas discourses, develop Metta loving-

kindness, and give Dhamma lectures to the people. Then people visit house to house, talk

about this and that, discuss on present situation or anything else.


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4.1.3 Overview on Buddha pj

Buddha puja in other places especially in main land can also be divided into two

kinds: 1) Buddha puja on Wesak day and 2) Buddha puja on annual day. The former is held

on the same day to Yaw. They organize those who are interested in celebration, go to Bodhi

tree in a temple like Shwedagon Pagoda, pour the Bodhi tree, keep precepts, donate what

they have prepared, listen to the Dhamma taught by a certain monk and go back home.

They do not usually celebrate Thaepon Ceti pouls and so on like in Yaw. Then the latter is

held on a certain day. Before it, they prepare a place for the celebration; invite the monks,

who are nationally known and good speaker in Dhamma to give Dhamma talk, and listen to

them at night for two or three days. And on the fixed day, they offer foods and things to

monks and finish the celebration. They do not provide any food to the people. The cause

may be that there is no one who comes from away. The reason why Both Yaw and other

places are slightly different from one another is that on one hand Yaw regions do not

develop much while the main land do and the people in Yaw follow the leadership of the

monks and they themselves are pious and easy to organize whatever they want, on the other

hand, though the people in main land are pious; they are busier than the people in Yaw;

they have much to do; and they themselves organize as much as they can; and they do not

approach to monks for leadership for that celebration like in Yaw.

B. Buddhist lent and paritta chanting


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4.2.1 Buddhist lent

Buddhist lent day is commonly celebrated in the whole country. This is especially

concerned with monks; this Buddhist lent lasts for three months; during Buddhist lent,

monks cannot travel away; they can only sleep in their monastery; but they have exceptions

to go and sleep away if the people from away want to see monks, to donate something to

monks, and to listen to the Dhamma and if monks parents are ill etc. (V.iii, 2010, Ch. iii,

No.187-192). Buddhist lent day is the full moon day of Vaso in Myanmar calendar; it is

usually in July; therefore sometime we say that we celebrate Buddhist lent day on the full

moon day of July. On the Buddhist lent day, lay people come to monastery, give candles,

robes, flowers, juices etc and the monks in return give Dhamma lectures. On the following

day, monks start Buddhsit lent by vowing and reciting for three times: I will be here in the

monastery for three months during the rainy season (V.iii, 2009, Ch. ii, No.185). This

celebration is the same to the whole country. Chanting Paritta on the Buddhist lent day is

different from main land.

4.2.2 Paritta chanting

The Pi word Pritta literally means to protect those who chant, recite or listen to it

from something bad. The pritta is the recital Sutta expounded by the Buddha in Pi

language. Ven. K. Sri Dhammananda concerned about protection thus: Here protection


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means shielding ourselves from various forms of evil spirits, misfortune, sickness and

influence of the planetary systems as well as instilling confidence in the mind

(Dhammananda, 1982, pp.205-206). Furthermore, with regard to pritta tradition in

Myanmar, Paul D. Greene said:

Lay people invite monks the perform paritta, and in return they give the monks food,

often in the form of an elaborate feast. Even without the promise of food, monks are

generally expected to perform a paritta ritual for anyone who requests it; in Myanmar,

to refuse such a request would be as unthinkable as for a medical practitioner to refuse

to offer needed medical aid (Greene, 2004, p.51).

In Yaw, it is difficult to see many monks in a place; therefore at least, five or six monks

around the area gather in a village and recite pritta in all parts of the village; the people who

listen to the pritta follow them when monks move one part to another. This chanting pritta

will be one village after another and is prior to the Buddhist lent day. in other places, such

kind of chanting is usually held on new year day, because they want to start new year day

with blessing and protection from evils and they also have many monks celebrated the

chanting pritta at anytime they want, but they cannot reach all parts due to the fact that they

have wide area or big city like Yangon and Mandalay, therefore they monks and listeners

gather in a certain place of a quarter or town and chant and listen to pritta. This tradition is

also importantly celebrated once a year in the whole country but in different time. Of

course, this tradition is importantly celebrated in Yaw as part of Buddhist lent.


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V. Conclusion

The word Yaw can be represented to a race or a region, and Buddhism which belongs

to Theravada school flourishes in Yaw since they have adopted Buddhism. The people in

Yaw, however, have rituals concerning Buddhism. Based on the Buddhist rituals, they

practice the Dhamma, what the Buddha taught. The elder persuade all people to participate

the rituals in order to be familiar with and to understand them. Then they also teach young

generation about Buddhism to be able to practice in daily life as guided by the Buddha.

Anyway, there are some slightly different things from other places such as Bayar poul and

chanting pritta when they perform the rituals in Yaw even though there is no difference in

meaning and essence. However these rituals are in each way interesting and lovely as well.


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End Notes:

1. This is commonly used as a word to reply and to show respect at the same time when

the seiner monks call junior monks and novice and, when the monks and novices call

lay people

2. The word siddhattha is giving or personal name and Gotama, family name .

3. Bodhi tree is a tree under which the Buddha had enlightened and had become the

Buddha.

References:

1. Bechert, Heinz. (1991). To be a Burmese is to be a Buddhist: Buddhism in Burma . In

Gombrich, Richard. (ED.). The world of Buddhism. Ch. 6, pp.147-158.

2. Brown, R. Grant. (1921) The pre-Buddhist Religion of the Burmese . Folklore, Vol. 32,

No. 2, (Jun, 30). Taylor & Francis, Ltd. pp.77-100,

(http://www.jstor.org/stable/1255237)

3. Dhammananda, K. Sri. (1987). What the Buddhists believe . Kuala Lumpur: Buddhist

Missionary Society.

4. Green, Paul D. (2004) The Dhamma as Sonic Praxis: Paritta Chant in Burmese

Theravada Buddhism . Asian Music. Vol. 35, No.2 , Spring-summer, pp. 43-72



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5. King, Winston L. (Nov., 1969-Feb., 1970). A Trilogy on Theravada Buddhism .

History of Religion. Vol. 9, No. 2/3, (The University of Chicago Press) pp. 261-270.


6. Tipiakanikya.LNk (CD). (2010)Mahvagga Pai, vinaya piaka. Ch. III. No.187-192

7. Tipiakanikya.LNK (CD). (2010)majjimapasa Pi, Mijjimanikya, Ch. III. No.

249

8. Tipiakanikya.LNK (CD). (2010)Dhammapadahkath, Kuddakanikya , Ch. Xiv.

No.9


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1. Kusal - anavajja sukhavipka lakkha;the wholesome is, as a healthy state of mind

(rogya),as morally faultless (anavajja),and as having favorable or pleasant kamma results

(sukhavipka).

2. Akusal -svajja dukkhavipka lakkhan;the unwholesome is unmorally fault ,

(svajja) and as having unfavorable or unpleasant kamma-results (dukha-vipka)

3. Abykat- kusalkusalabhvena akathit aabhvena kathit;neither wholesome

nor unwholesome are Abykata dhamma.

Although the Buddha taught as Kusala Dhamma in conventional way, it can be

enumerated the ultimate realities as follows;

I. Wholesome dhamma (kusal dhamm)

There are 21 wholesome consciousness (kusalacittni) pertaining to the four spheres

of existence, namely;

-Kmvacara mahkusala 8

-Rpvacara mahkusala 5

-Arpvacara kusala 4-Lokuttara kusala 4

And, there are 38 cetasikas associated with these 21 kusala cittas. They are

aasamna cetasikas -13 and sobhana cetasikas -25. It should be understood here that cittas


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47 Analysis of Kusalatika according to Tikamtik

are never alone whenever they occur in the various occasions of knowing objects and they

have the associated mental factors together.

II. Unwholesome dhamma (akusal dhamm)

There are 12 unwholesome consciousnesses (akusalacittni ) Rooted in Greed (Lobha) ,

Hatred (Dosa),delusion (Moha),namely:

Lobhamla citta 8

-Dosamla citta 2

-Mohamlacitta 2

And, there are 27 cetasikas associated with these 12 akusala cittas. They are

aasamna cetasikas-13 and akusala cetasikas -14.

III. Neither wholesome nor unwholesome dhamma (abykat dhamm)

There are 36 resultant consciousnesses ( vipkacittni) pertaining to the four spheres,

namely:

- kmvacara akusala vipka ahetuka citta 7 - kmvacara kusala vipka ahetuka citta 8

- kmvacara mahvipka citta 8

- Rpvacara vipka citta 5

- Arpvacara vipka citta 4


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- Lokuttara vipka citta 4

There are 20 non-causative actions (kiriyacittni) pertaining to the three spheres, i.e.

- Kmvacara ahetuka kiriya citta 3

- Kmvacara mahkiriya citta 8

- Rpvacara kiriya citta 5

- Arpvacara kiriya citta 4

Thus, there are altogether 56 dhamm which are neither wholesome nor

unwholesome (abykat).

And, there are 38 cetasikas associated with these 56 abykata cittas. They are

aasamna cetasikas -13 and sobhanacetasikas -25. Moreover, Abykata can be enumerated

with all corporeality (Rpa-28) and Nibbna.

Here, the table which is show detail dividing by way of Khandh, yatana, Dhtu and

Saccais shown in order to discern the analysis of Dhamma according to Abhidhamma.

Tikamtik Kusalatika

Khandh yatana Dhtu Sacca Saccavimutta

Kusaldhamma 21citta, 38 cetacika,

4, vedan,sa,

sakhra,via

5,rpa,ved-an, sa,sakhra,via

2, Dhamma,manovi

a

2, dukkha-17-38,

magga- 8-cet)

29(mg-4-

28)


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49 Analysis of Kusalatika according to Tikamtik

In the same way other 21 Tikas also have their own definition, meaning and Dhamma

by way of Khandh, yatana, Dhtu and Sacca.

This Tikamtik is the very first explanation of Abhidhamma. It is illustration of four

ultimate truths. This Abhidhammaand daily life is mostly related. So everybody should know

Abhidhammain the basic way.

Akusaldhamma12 citta, 27

cetasikas

4, vedan,sa,

sakhra,vina

2,Dhamm,

and man

2, Dhamma,manovi

a

2, dukkha-12, 26;

samudaya -lobha)

Abykatdhamma(56 cittas, 38

citasikas, rpa 28,Nibbna

5, rpa,vedansa,

sakhra,via

12, all 18, all 2.dukkha 53, 35

(except.virat-3),rpa 28,niroda-

Nibbna)

37 (ph4- 36)


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Pe idivaso

dyasme KusaloPun takkas leya Pe i hena

In riyara ha Mahera ha hen

Pe i ivaso aya kelo suma galo. Ajja pe i ivaso pana bu havass paca-

paese hik visahassapacasat vassantautu bha ramesaju hapakkhanavam ya

sukkaver ---gha iya ---vigha iya ---anugha iya hoti.

Maya Pun nema takkasileya viracita vis sabh ta ima pe isabha

egacchantena ecariyena ca sissena ca vis sato pa imantikena at thina ca

erojattheya ve abhayattheya ve keyacittasukkhattheya ve patthayema.

A hune imeya pe isabheya pe ibhesa kathitu okesa labhitve ca sabb

sappurisabh t tumh passitve ca ativiya pamo hema.

Aha pana marammara hato bu hasevak su bhikkhusam h su aataro

eyasme kusalo nema hoti. Ima in riyara ha pe ibheseya ve bhesantara ve

pariyepu itu c va ugga hetu ca egaccha .

I eni pana pun nagar pun nema takkasileya pe i hen utiyasa vacchay

M.A.vhayeya eliya ecariyena c va pemokkhena ca santik bu havacana

bhesantarabh teya A galisabheseya ga hemi.


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51 Pe idivaso

Amheka pe i hen nenera hato c va nenenagarato ca egantve nene siyasisse

nenesippa upacinanti c va ugga hanti ca. I eni t sisse paese hike sate honti.

dcariye pana i ha cu asa honti. T su pana ecariy su D vake nema isepemokkho ca

Para Gokhal nema pemokkho ca Pi gala v nema pemokkhe ca Nimaka

Kulekani v nema pemokkhe ca late Cyatare v nema pemokkhe ca Sanj Tanbhagat

nema ecariyo ca Ujjokumero nema ecariyo ca Anuru he neme i ecariye ca honti. T

ecariye sakasakavisay su kusale hutve sissena su hu sikkhep nti viep nti.

Athacepara t ecariye saputtabhariy hi gaha havinaya p rayante nicca pacas la

rakkhante g h nivasanti. Tasme apar manusse sante sappuriseti va anti.

Pe i hen sissake bu hapevacanasa kheta t pa aka sabb na sabba

muchyatth na sikkhanti c va ugga hanti ca. T su pana pi ak su abhi hammapi ako

atisukhumo c va atigambhiro ca hutve sikkhep tu ati ukkro ca. Tasme pubbakel ta

pi aka vitther na na sakke ugga ep tu . I eni pana paccakkhakel

abhi hmmatthasa gaha tassa sa va a ebh t na abhi hammattavibhevin nemikeya

keya sa h sikkhep nti. Tasme a hune pe i hena ativiya paripu a

vijjelaya hena hoti. Anegatakel pana imasami pe i hen abhi hammapi ako

a hikabhese hutve nenera hato sissake ca a manusse ca sigga hitu c va

sekacchitu ca i a pe i hena egacchanti.

Kicepi i eni amheka sammesambu ho parinibb to hutve

sej vasammesambu ha assitu okesa na labhanti. Atha kho pana imasama lok

bu hapevacanabh teni catusahasse hikeni a hasatasahasseni hammakkhan he

avasissanti. Bu hakelato hi yevajjatane se hakath hi t hammkkhan he atisu he


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52Th Lions Outlook, Sitagu Stud nts R s arch Journal

k valaparipu e honti. T kant na pana catusahasse hikeni a hasata sahassaga ana-

bh te sammesambu he honti. Vis sato hi ko hammakkhan ho ko bu ho hoti.

Tasme paccakkhakel maya bah sammesambu h sabb na sabba assitu

passitu atisun ara okesa labhema. T na vutta bhagavata saya Yo vo enan a

maye hammo ca vinayo sito paatto so vo mammaccay na sattheti D ghanikey

mahevaggape iya maheparinibbenasutt .

dcariye c va sissake ca bu hapevacaneni viriyabal na ivas ivas sikkhep nti

c va ugga hanti ca. Tasame bu havacana ugga hanavas na t maya

sammesambu ha ivas ivas issema c va passema ca. Yathe bu ho

j tavanaviher nicca viharati amhekampi pe i hen ti va itu va ati. Tasme

sammesambu ha assitu icchante c va sappurisabh te ca sotujane ima

pe i hena egantve pariyepu itu ativiya va ati. Amheka bu hakel manusse

pe ibhesa y bhuyy na van iti. Catusacca hamm siyamen sammesambu he c va

bu hasevakesevike ca pe ibhesay va va j nti. Se pana pe ibhese m labheseti ve

ariyabhese hot ti ecariye va anti. Kasme? Ariyapuggal hi va ajanabhevato c va

puthujjanena puggalena ariyabheva pepaneto ca.

N ruttike hi ecariye pe ivacanassa attha va vacanattha karonti. Peti

rakkhat ti pe i. T na vacanatth na ve hetuto i-paccayabheva ass ti. T na vutta

ecariyamoggalenatth r na peto ti sutta muggalenabyekaran . Aya pana pe ti

pa a kapa a katve vibhajati. Dvipa ato pana va vacanattha vibhajanti--

paka hena bu hapevacana e i tant ti. I a pana pa+e ti pa acch a katve

paka hena e ti vacanattha karonti. Ta utiyanaya pe ivi va nti pasa s nti.


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53 Pe idivaso

Parampare hi bu hasevake bhikkh bu hapevacanassa attha

pe ibheseyam va vecepayato rakkhanti. Tasme pe ibhese parisu ho anakulo

gambh rattho hoti. Nibbena hi atthik hi kulaputt hi bu hapevacana pe ibhesa

ugga hitu pariyepu itu arahati. Kasme? Bu hapevacanasa kheteya pe ibheseya

ariya hamma-sa kheta nibbena pepanato. dcariyakacceyanatth ro ca kacceyana-

byekara va va ati Attho akkhayasaeto. Sabbavacanenamattho akkhar h va

saeyat . Akkhayavipattiya hi atthassa unnayate hoti. Tasme akkhayakosalla

bah pakera suttant su.

A hune mama vacana ni hep ssemi. I eni mama vacananigamanakel

sabbasatt su m tta citta pharitve bu hamattautassa ecariyamehebu haghosassa

ghetheyo va issemi.

Cira ti hatu sa hammo, hamm hontu sagerave.

Sabb pi satte kel na, samme vo pavassatu.

Yathe rakkhi su pore e, surejeno tath vima .

Reje rakkhatu hamm na, attanova paja paja .


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Mercy Killing or Euthanasia in Buddhism

Ashin Sriya

I. Introduction

Mercy killing which is known as euthanasia or assisted-suicide is an act of homicide.

The word euthanasia derives from the Greek words eu a prefix which means good or

well and thanasia which means death. So euthanasia is literally translated as good

death. It is usually used as an action to end the life of a person who is suffering from

extreme pain or illness. A person who is facing a terminal illness may wish to end his or her

own life. Nevertheless, he or she does not have the ability to do it. At the time, he or she

may ask for help from another person. But we must consider that it is not legal in most

except a few some locales permit it.

We find that mercy killing, euthanasia and physician-assisted suicide is a controversial

topic in society, especially medical professionals in general. Some are agree with but some

are not on this issue because it is a cruel infringement on human rights. In the light of

Buddhist point of view, it cannot be allowed. It is ethically and morally guilty and it is not an

act of compassion. If we scrutinize the the world mercy killing known as euthanasia mercy

is coming from compassionate mind whereas the word killing is spring from hatred and


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55 Mercy Killing or Euthanasia in Buddhism

aversion which is called Dosa in Pi term. Compassion and hatred never go together and so

they are different function in the mental process.

Therefore mercy which is based on compassion is good but killing living being which is

based on hatred or aversion is not good so if we kill living being any reason with intention, it

has guilty and offence and it is against moral law. The one who has compassionate mind

never thinks such a kind of killing action.

II. Mercy killing or Euthanasia in modern time

In present modern time the act of mercy killing is controversy issue among different

people and different religion. It is legally used in some other countries, for example, in

modern Japan, the Nagoya High Court, on December 22, 1962, defines the conditions

under which mercy killing can legally be administered. According to Nagoya High Court, the

disease must be considered terminal and incurable by modern medicine. The suffering or

pain is unbearable that is not only for the patient but also those around him. The death is for

the purpose of his peaceful passing. The person himself has requested the death whereas

consciousness and sane. The killing is performed by a doctor. The method of killing is

humane. 1 These are what they consider legally about mercy killing in modern time.

Moreover, there are also two states legally doing mercy killing in the U.S which are

Oregon and Washington. Switzerland, Belgium, the Netherlands and Luxembourg are

1 Retrieved 9 Oct 2011 from http://www.religionfacts.com/euthanasia/buddhism.htm


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example countries which have also set up provisions for lawful mercy killing. 2 But most of

people think that mercy killing causes societys respect weaker and weaker because life is

sanctity. So there are many controversies on this issue and are arguments against mercy

killing.

Letting mercy killing will go to less good care for the terminally ill and undermined the

commitment of doctors and nurses to saving humans lives. Permitting mercy killing will

discourage the search for new cures and treatments for the terminally ill. Some say that it is

against God. Those who oppose mercy killing claim that it is not only guilty but also outright

murder. On the other hand, there are some who favor mercy killing. They argue and give

some reason why they agree with it. They say that our bodies are our own, and we should

be allowed to do what we want with them. So it is wrong to make anyone live longer than

they want. In fact, making people go on living when they dont want to violate their personal

freedom and human rights. It is immoral, they say to force people to continue living in

suffering and pain 3. This is example of which they stand on with regard to mercy killing.

These issues which should be done or should not be done are controversial among different

people. Here the author, John Keown, says:

In the medical context, there are no exceptions to inviolabilitys moral

prohibition of intentional killing: the doctor who intentionally shortens the life

of a patient, whether a terminally ill adult or a child with Downs syndrome,

2 Retrieved 9 Oct 2011 from http://www.wisegeek.com/what-is-mercy-killing.htm3 Retrieved 10 Oct 2011 from http://www.bbc.co.uk/ethics/euthanasia/overview/problems.shtml


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breaches the principle. It matters not, moreover, whether the shortening is by

withholding treatment, or food, water or warmth, is no less wrong than

injecting a lethal poison. Nor does a good motive, such as the alleviation of

suffering, of the patient or relatives, redeem a bad intent. In short, any

conduct which is intended to shorten a patients life, whether as an end or as

a means to an end, and whatever the further motive, offends against the

principle (John Keown, 2002, p, 42).

According to him, mercy killing is against the principle so it should not be allowed. The

valuation of human life grounds the principle. We have to consider the value of human life

without even harming and torture any living being.

III. Is killing living being mercy?

If we consider the act or action of killing living being, it is very sure that its attention is

not mercy. In mental process, mercy and killing can never go together. It is because they are

different function and characteristic in their own nature and mercy is compassionate mind

whereas killing is hatred or a type of anger.

According to Buddhist Abhidhamma, there are three kinds of unwholesome bodily

actions which are killing any living being, stealing or taking others property unlawfully and

sexual misconduct such as unlawful sexual intercourse. Out of them, the first one, killing

living, is unwholesome action (Mehm Tin Mon, 1995, p, 213). This unwholesome action


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always associates with hatred or ill-well. It never associates with compassion which is herein

called mercy. One who has compassionate mind never think about any living being to kill

and so killing living being is not mercy.

IV. killing and Buddhist ethics

It is clear that killing is unwholesome action. In Buddhism, there are ten kinds of

unwholesome actions called ten ducaritas which mean evil conducts. Out of ten, killing,

harsh speech and ill-will are accomplished by the root of hatred mind (Mehm Tin Mon,

1995, p, 213). Killing action includes in ten kinds of unwholesome action. In the Noble

Eightfold Path, the fourth element is right action which means refraining from killing living

being.

Moreover, Buddhists keep Five Precepts. In terms of Buddhist Five Precepts, killing, the

first moral rule, is also against moral and ethical principle. As Buddhist monks, there are 227

rules which arrange according to importance. The first four are the most serious offences

which are called Parajikas, major rules for monks. Breaking any one of them involves the

monk in defeat which means that expulsion from the Order. Intentionally killing another

human being or animal is contrary to the third offences herein.

The Buddhas teaching is non-aggressive or non-violence which is known as Ahimsa.

So Buddhism places great stress on non-harm, and on avoiding the ending of life. Intentional


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ending of life is against and contrary to Buddhist teaching. The Buddha teaches us, for

example, how to have attitude towards living beings in Matta Sutta:

Just as a mother would protect her only child even at the risk of her own life,

even so let one cultivate a boundless heart towards all beings. Let ones

thoughts of boundless love pervade the whole world- above, below, and

across- without any obstruction, without any hatred, without any enmity 4

(Walpola Rahula, 1967, p,97).

Killing living being- any living being- is a bad thing which leads to an unpleasant rebirth.

Following the Buddhas path involves refraining from killing livings, laying aside weapons,

and cultivating the compassion of the Buddha.

V. Mercy killing and Buddhism

If we use the way of mercy killing any situation, it is breaking of moral and ethical

principle or rule as mentioned above. In recent years many scientists and religionists have

used the expressions like human killing, mercy killing, gentle killing, and painless

killing to justify the ending of life. They argue that if the victim feels no pain, if the knife is

sharp, killing is justified. But Buddhism can never accept these arguments because it is not

how the killing occurs that is important, but the fact that a life of one being is terminated by

another. No one has any right to do that for whatever reason.

4 Walpola Rahula, 1967, What the Buddha Taught, Selected Texts, page, 97.


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We must take care of the life of living being. Let alone human being, we must protect

even pets and other animals as possible as we can. With regard to mercy killing K. Sri

Dhammananda comments;

When some people see their dogs or cats suffer from some skin disease, they

arrange to kill those poor animals. They call this action, mercy killing. Actually

it is not that they have mercy towards those animals, but they kill them for

their own precaution and to get rid of an awful sight (K. Sri, 1982, p, 292).

According to him, even though we have real mercy toward those animals that are suffering,

we have no right to take away their life. No matter how we have reason about it, it is not

correct method or approach. Needless to say that their original intention or motive is good

but the evil act of killing which occurs through a later thought, will certainly bring about

unwholesome result. If we scrutinize the tow actions of killing with mercy and the other

killing with hatred, their consequences are different. Here we should consider whether

killing action is a completed course of action or not. The act of killing has five components:

A living being, the perception of the living being as such, the thought of

killing, the action, and the death of the being as a result. There are six

means: ones own person, giving orders, missiles, stationary devices,

magical spells, and psychic power 5 (Rupert Gethin, Journal of Buddhist

Ethics, p, 172).

5 Retrieved on 11 Oct 2011 from http://www.urbandharma.org/pdf/geth0401.pdf

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