ME39

Logical (Reasoning)
ME39  07-04-2011     (2:00 to 4:00)
(Class Notes Only)

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Information on Buddhist law as laid down in the Vinaya-pitak,on the other hand, can be gathered from random references in the Samantapāsādikā or the Kankhavitarani, a commentary on the Pātimokkha, or even in commentaries on other parts of the Tipitaka, As the vast commentarial literature has not been made easily accessible by adequate indices, the
following examples are by no means the result of a systematic search. Although better and clearer evidence still hidden somewhere in the Atthakatha.

The Samantapāsādikā descibes in some detail how a legal expert has to act with respect to persons who bring a case before him and with respect to the Vinaya-rules he is going to use.
Once a case (vatthu) is brought before the assembly of monks, plaintiff (codaka) and accused (cuditaka) have to be asked, whether they are going to accept the final verdict. In the case of incompetence, legeal experts have to be invited, who are to be agreed by both parties. These have to decide according to dhamma-vinaya-satthusāsana “teaching- discipline- prescription of the teacher”, the Samantapāsādikā according to the “true cause”, to reproof and remonstration and finally a group of monks capable and competent to decide the case has been established, the hearing proper can begin with the plaintiff stating his case which then has to be examined with all necessary care.

The legal expert has to take the following six points into consideration: the facts (vatthu), the Pātimokkha (mātikā), the commentary on the Pātimokkha (padabhājaniya), ‘the three sections’ (tikepariccheda), the ‘intermediate offense’ (antarāpatti) and the conditions, under which there is no offense (anāpatti). For the Buddha has decided many disputes himself and has given hints how legal experts should decide in future, although all this advice may be of some help for a monk who has to decide a case in agreement with the Vinaya, in the Samantapāsādikā (pārājika- Bāhiranidāna) gives at least an impression how this could have been done:

A certain monk in Antarasamuda (inter of ocean) took a well formed coconut, turned it, and made it into a drinking cup polished like mother-of-pearl. Then he left it behind and went to Cetiyagiri in the Anurādapura.
“antarasamudde kira eko bhikkhu susanthānam nālikeram labhitvā bhamam āropetvā sankhathālakasadisam manoramam pānīyathālakam katvā tattheva thapetvā cetiyagirim agamāsi.”

Antara is means inter, samuda is ocean, kira is indeclinable, eko bhikkhu is a certain(one) monk, susanthānam is well form (good shape), nālikeram is coconut fruit, labhitvā is took, bhamam is turned machine, āropetvā is polish, sankha is couch, sankhathālaka is mother-ofpearl, sadisam is similar,and pānīyathālakam is drinking cup.(tattheva = tattha + eva).

“Suvannata sussaratā, Susantāna surῡpatā. Ᾱbhipacca parivārā, Sabbo me ṫena lobbhoti.”
Another monk went to Antarasamudda, stayed in the very monastery, saw the cup, took it away with the intention to steal it, and went to Cetiyagiri,too.

“Athañño bhikkhu antarasamuddam gantvā tasmin vihāre pativasanto tam thālakam disvā theyyacittena gahetvā cetiyagirimeva āgato” Athañāo bhikkhu (atha+añño) is another monk, gantvā is went, tasmin vihāre is in the very monastery, pativasanto is stayed, disvā is saw, theyyacittena is with the intention to steal mind, gahetvā is took it away and meva is means too.

The monk who originally owned the cup saw the other monk drinking rice-gruel and asked: “Where did you get that?”- “I bought it from antarasamudda.” “Tassa tattha yāgum pivantassa tam thālakam disvā thālakasāmiko bhikkhu āha. “ ‘kuto te idam laddhan’ti” . Antarasamuddato me ānītanti.”

Tassa is means there, yāgum is drinking rice-gruel, sāmiko is originally own, āha is, here asked”, kuto is where and ānītanti is bought. He said “This is not your property. It has been stolen,” and dragged him before the assembly of monks.

“So tam ‘netam tava santakam, theyyāya te gahitan’ti. samghamajjham ākaddhi.” Netam (na-etam) is this is not your property, theyyāya is stolen,samghamajjham is assembly of monks, majjha is middle and ākaddhi is dragged.

There they did not get a decision and went the Mahāvihara. There the drums were beaten. An assembly was held and the hearing (vinicchaya) began. The Elders, who were experts in the Vinaya, decided that it was theft. A member of this assembly was the Elder Godha, the Abhidhamma expert, who was at the same time an expert in the Vinaya.

“Tattha ca vinicchayamalabhitvā Mahāvihāram agamimsu. Tattha bherim paharāpetvā mahācetiyasamāpe sannipātam katvā vinicchayam ārabhimsu. vinayadharattherā avahāram sannīpesum. Tasmim ca sannipāte Ᾱbhidhammika Godattatthero vinayakusalo nāma hoti” Ᾱbhidhammiko is the Abhidhamma expert (scholar), bherim is drums, paharāpetvā is were beaten and vinayakusalo is an expert in the Vinaya.

He spoke thus: “Where has he stolen this cup?”-“It was stolen in Antarasamudda.”- “How much is its value there?”-“It is worth nothing, because coconuts are split there, their contents is eaten, and the shell is thrown away, being considered as something like wood.”-“What is the value of the manual labour of the monk there?”-“A penny (māsaka) or even less than a penny.”-
“Indeed the SammāsamBuddha has prescribed somewhere a Pārājika with regard to a penny or even less than a penny.”

“So evamāha “iminā idaṁ thālakaṁ kuhiṁ avahaṭan”ti. Antarasamudde avahaṭanti. Tatridaṁ kiṁ agghatīti. Na kiñci agghati, tatra hi nāḷikeraṁ bhinditvā miñjam khāditvā kapālaṁ chaḍḍenti, dāru-atthaṁ pana pharatīti. Imassa bhikkhuno ettha hatthakammaṁ kiṁ agghatīti.

Māsakaṁ vā ῡnamāsakaṁ vāti. Atthi pana katthaci Sammāsambuddena māsakena vā ῡnamāsakena vā pārājikaṁ paññattanti. Tatridaṁ=tatra(there) + idaṁ(its or this). This being said there was a unanimous approval: “Excellent, well spoken, well decided!”-
“Evaṁ vutte “sādhu sādhu sukathitaṁ suvinicchitan”ti ekasādhukāro ahosi.”

By Ashin Indaka (Kyone Pyaw)

ME39

Logical Reasoning
ME39 24-03-2011      (3:00 to 4:00)
(Class Notes Only)

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Three kinds of Logical reasoning can be distinguished. These are deduction, induction and abduction, according to western Philosopher. Given a precondition, a conclusion and a rule, that the precondition implies the conclusion, they can be explained in the following way; Deduction means determining the conclusion, it is using the rule and its precondition to make a conclusion. Induction means determining the rule, it is leaning the rule after numerous examples of the conclusion for following the precondition. Abduction means determining the precondition, it is using the conclusion and the rule to support that the precondition could explain the conclusion.

According to Buddhism, the Buddha was born in 6th century BC, his systematically developed a pragmatic, empirically based philosophy which he claimed would lead, its followers towards an enlightened existence. Buddhism is commonly called a religion, is based on logical reasoning and observation rather than spiritual faith. At the heart of Buddhist philosophy is the Buddha's enumeration of Four Noble Truths: “suffering, origin of suffering, cessation of suffering and path to cessation of suffering”. That is Theravada analysis. Here, logical analysis is six ways- “Sambandho ca padan ceti, Padatho padaviggaho, Codanā parihāro ca, Chabbidhā suttavannanā,” that is commentaries. Sambando is relationship, context is very important.

Abhidhamma is certainly very useful, the later Abhidhammiters brought the opinion of that the truth which the Buddha discovered is found only in the Abhidhamma Piṭaka, he had preached to Sāriputtra. The Buddha came out with the absolute truth (Paramatta desana). In the Abhidhamma, we can analysis- “Kusala Citta- unwholesome consciousness-12, Ditthigata sampayuttam is mean connected with 'wrong' view. Second logical analysis 6th century B.C.

Padan mean smaller, Surāsuranaroragā (that is, we can see one by one) sura+ asura+ nara+
uraga (we should be able to), Namo Buddhāya - Buddha+ta+ āya, Buddha+ āya. Nomo Po tvo ye (china) Bodhisattva.

Padatta- 'meaning of the word' 'analysis of the word' after the analysis, Codanā- complain (plaint), parihara- answer, chabbidhā- six course, vannanā- exclan mation.

“Monopubbangamā dhammā, manosetthā manomayā, manasā ce pasannena, bhisati vā karoti vā, tato nam dukkhamanveti, cakkamva vahato padam” (Dhammapada). Mind is the forerunner of all states, mind is chief, mind made are they. It one speaks or acts with wicked mind, because of that suffering follows one, even as the wheel follows the hoof of the draught ox.

How many words have this verse? This verse has been 20 words. One by one, here mano is pāda, pubbhangamā is pāda, that is analysis. Manopubbhangamā dammā- all mental phenomena have mind as, their forerunner in the sense that mind is the most dominant and it is the cause of the other three mental phenomena, namely feeling (vedanā), perception (saññā) and consciousness (viññāna) as their forerunner because although they arise simultaneously with mind they cannot arise, it mind dose not arise (The commentary). Manasā here means intention or volition (cetanā), volition leads one to the performance of volitional actions, both good and evil. This volition and the resultant actions constitute kamma, and kamma always follows one to produce results.

Cakkhupāla thera blindness was the consequence of his having acted within an evil intention in a previous existence. In this context, dukkha means suffering or physical or mental pain, misfortune, unsatisfactory mess, evil consequences, etc.

In the consciousness (mana or citta), the concepts of good and evil minds have already been explained namely, Kāmāvacara citta is 54, Rūpāvacara citta is 15, Arūpāvacara citta is 12, and Lokuttara citta is 8 or 40. The Kāmāvacara citta is the cause of the other three factors, they are Akusala is 12, Ahetuka is 18, and Sahetuka citta is 24. In the Akusala citta, Lobha (attachment) is eight, Dosa (heated) is two, and Moha (delusion) is two. Since citta arises together with different mental factor or etasikas. According to the above analysis the so-called being is composed of five groups- Rūpa (matter), Vedanā (feeling), Sañña (perception), Saṅkhāra (mental states) and Viññāna (consciousness).

"cetasika- ceta + s + ika ", that which is associated with the mind or consciousness is Cetasika (Sanscrit- Caitasika or Caitti). In the chapter on Cetasika "Ekuppāda- nirodhācaekālambanavattukā" {Ekuppāda, Ekanirodhā, Ekālambana, Ekavattuka}.

The fifty two states that are associated with consciousness, that arise and perish together with consciousness, that have the same object and basis as consciousness, are known (or learn) as Cetasika. In the Dhātu, that which carries its own characteristic mark is dhātu. They are so called since they are devoid of being or life (nissatta, nijjiva). For the sake of convenience three technical terms are used here. They are pañcaviññadhātu, manodhātu, mano-viññāna- dhātu. In all these meanings the word 'dhamma' is to be met with in the texts, the application of this term guna = quality, virtues, desana = instruction (Nahi dhammo adhammo ca), pariyatti-text; nissatta (devoid of being) and nijjīva (soullessness).

'Dhamman vā bhikkve decitaṁ'
Sodanā means question and parihāra means answer. Kusala is wholesome in the sense of being free from physical (body), and mental sickness though passions. Killing, stealing and sexual misconduct are bodily actions. Lying, slandering, harsh speech and vain talking verbal actions, and ill will, covetousness and false belief are mental actions. Citta and cetacika arises
together with, not different, but citta (mind) is the leader of thought, mind is the porāna.

     - Pubbanga is means going first.
     - manosetthā is means intention or volition (cetanā).
     - pasannena is means mental devotion (manopasāda).
     - karoti- physical.
     - bhāsati- versati.

by Ashin Indaka (kyone Pyaw)

ME39

Logical Reasoning
ME39  17-03-2011      (2:00 to 3:00)
(Class Note Only)

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* You see this paper-

* Source Studies; Pāli language.
  i. Pāli alphabet and its divisions and sub-divisions.
     E. g - vowels, consonants, groups etc.
  ii. .…..
 iii. ……
-
* Logical Thinking: --
i. Five member argument
   pratijñā
-
-
ii. Analysis of dreams----
-
* Pāli literature;
 i. Pāli canon and its commentaries.
    e.g ….
        Dighanikāya - Sumangalavilāsini
        Majjhimanikāya - Papañcasūdanī
        Samyutanikāya - Sāratthappakasini
        Anguttaranikāya - Manorathapūrani
ii. -----
     Bhesajjamañjusā (Medicine) {hand-out}
--------------------------------
Now, we will study supinam King Milinda said, Bhante Nãgasena, this mean "Venerable Nãgasena", and Imasmim loke naranāriyo mean men and women in this world. supinam passanti, here supinam is called a dream. You want to question. it by Pali text, Kiñcetam supinam nāma? (What does that mean?). We can define, Kiñ is Ko, what is defination cetam? that defination is ca + etam, so we can difine Kim ca etam supinamnāma?.

Definition is very important, For example, ‘Sañña’ The understanding should be explained.
What are the common characteristics of “the Defunded Origination?”
Saññā - Sense perception = “Byañmajāla sutta” has 62 views, there_
(Buddhism is very careful and mind fully.)

What does this dream mean? Dream is an object of mind.
Sūpinam + dream that definition is object of mind.
Do you remember ‘Ko cetam passati?’ = question? And then...
Who person see dreams? There are six kinds of parson see dreams. They are...
   1. Vātiko = the person suffers from wind.
   2. Pittiko = the bilious person.
   3. Semhiko = the phlegmatic person.
   4. Devatūpasamhārato = the person possessed of a deva.
   5. Samudācinnato = the person influenced by his own habits.
   6. Pubbanimittato = the person sees a dream as a portent.
Summing up Vāta is air, Pitta is bile, and Semha is phlem.
"Tatra maharaja etc," mean among these, sire, only the last kind is true (saccam), the rest are false (micchā) Añño vā āgantvā, that is mean "or does anyone else came and tell him of
it", and 'nāpī añño koci āgatvā tassa ārocetiti' is "not does anyone else come and tall him of it". But from wherever the reflection comes it appear in the mirror" the definition is for” atha kho yato kutoci chāyā āgantvā ādāsassa apātamupagacchati".

Evam- eva that is means conscious of mind.
Lokadhamma is important, that one should maintain one's integrity and remain calm and composed in the face of the ups and downs of life, known as lokadammas, which are eight in number.
   1. Lābhāya - acquiring wealth.
   2. Alābhāya - not acquiring wealth.
   3. Yasāya - repute.
   4. Ayasāya - disrepute.
   5. Nindāya - dispraise.
   6. Pasaṁsaya - praise.
   7. Sukkāya - happiness.
   8. Dukkāya - suffering.
These are four good and four bad circumstances in life. And then-
Next paragraph is important question, there ‘middha’ mean torpor or drowsy, and ‘bhavange’ is called unconscious state. When a man is drowsy his mind is entering the unconscious state:

So "we should be discussion ‘bhavanga. etc’. 

What does the bhavang?”,
and to much explain, those are logical thinking.

by Ashin Indaka (kyone Pyaw)

ME39

Logical Reasoning
ME39 10-03-2011      (4:00 to 5:00)
(Class Notes Only)

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The Milindapañña unfolds as a dialogue between the Bactrian Greek ruler King Milinda and the Buddhist sage, the elder Nāgasena. Milinda first appears in the work as royal philosopher who has been demolishing with refutations, the tenets of the different schools in Indian religious thought that he encounter in his domain. In the dialogues Milinda poses the questions and Nāgasena replies.

Rather, the questions asked almost randomly- their binding principle being only the need to resolve conundrums in points of Buddhist teaching, and the answers flowing are direction, from the monk to the king, backed by the unimpeachable authority of the Buddha word, Milinda may be confidently identified with the Greek king Menander, who was descended from Greeks of Bactria. The preamble of the Milindapañha states that the work is divided into six parts: They are-
     1. Post History,
     2. Milinda’s questions,
     3. Question on Talk of smiles.
     4. The Delimmas, (Dilemmas)
     5. A question solved by inference, and
     6. Questions on distinguishing Marks.
Dreams
What is this thing that people call a dream and who dreams it?
King Milinda said “Venerable Nāgasena, men and women in this world see dreams pleasant and evil, things they have seen before and things they have not seen before, things they have done or have not done before, dreams peaceful and terrible, dream of matters near to them and distant from them, full of many shapes and innumerable colors. What is this that men call a dream, and who is it who dreams it?

That is called a sūpinam (dream), sire, is a suggestion that comes into the focus of the mind- There are six kinds of people who see dreams, the person who suffer from wind, the bilious and phlegmatic person possessed of a Deva, the person influenced by his own habit, and the person who sees a dream as a portent, Among these, only the last kind is true, the rest are false.”

“Bhante Nāgasena, in regard to him who sees a dream as a portent, does his mind, going along of its own accord, seek for that portent or does that portent come into the focus of the mind, does anyone else come and tell him of it?”

“It is not, that his mind going along of its own accord, seeks for that portent nor does someone else come and tell him of it, but that comes into the focus of his mind. It is like a mirror that does not go anywhere to seek for a reflection, nor does someone else bringing a reflection put it on the mirror, but the reflection comes from wherever it appears in the mirror.”

“Venerable Nāgasena, does the mind that sees a dream also know, so will be peaceful or frightening?”
“No, that is not so. He speaks to others about it and they then speak to him of its meaning when the portent has arisen.”

“Venerable Nāgasena, give me a smile to explain this, please.”
“It is as the moles, boils or itches that arise on a people’s body are to their gain or loss, their repute or disrepute praise or blame, happiness or sorrow- but as these boils arise, do they know we will bring about such and such an event.?”

“No, Venerable, according to the place where these boils occur, so do the fortune-tellers, seeing them there, explain such indeed will be the result.”

“Even so, sire, the mind that sees the dream does not know, ‘Thus will be the result, Peaceful or frightening.’ But he speaks to other about it and they then speak to him of its meaning when the portent has arisen.”

Here, Evam eva kho māharāja means “Even = so, sire” and tato te attham kathentīti means “they then speak to him of its meaning.”
     We! How to define?
     Object of mind, object of ears and object of eyes.
     You have given full note about that from many books.

by Ashin Indaka (kyone Pyaw)

ME35

Theravada Tradition: A Historical and Doctrinal Study

ME35  31-03-2011     (4:00 to 5:00)

(Class Notes Only)

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The Buddha's teaching is a "doctrine of analysis" (vibhajjavāda). His analysis examines the given world of sense experience, and in so doing sees that entities which appear solid and lasting break up into a series of shifting experiences. The word Vibhajjavāda may be parsed into vibhajja, loosely meaning "dividing", "analyzing" and vāda holding the semantic field: "doctrine", "teachings". The analysis of phenomena (dharmas) was the doctrinal emphasis and preoccupation of the Vibhajjavādins.
1.Vibhajjavādi mandalam otāretvā, 

2.Cattāro mahāpadesa olokentena (ekamsañyā karana,vibhajja karana, 

   patipucca karana and thapaniya karana), 

3.Ᾱcariya anabbhā eikkhantena (Sri Lanka), 

4.Dhammam dīpantena (clearing the Dharma), 

5.Attham sangahan tena,

There are, Maṅgala Sutta is so very popular because of the wide range of its teaching within a few easily remembered verses. Which is characteristic of the ‘Dharma’ as a whole. The Maṅgala Sutta is text for the wholesome shaping of complex human civilization. In this work an attempt is made to offer some studies of this important discourse of the Buddha, for the material and spiritual well-being of individuals in a democratic society. The discourse provides lessons of direct practical application.

Once while the Blessed One was staying in the vicinity of Sāvatthī, in the Jetavana, in Anāthapiṇḍika’s monastery, a certain god, whose surpassing brilliance and beauty illumined the entire Jetavana, late one night came to the presence of the Blessed One; having come to him and offered profound salutations he stood on one side and spoke to him reverently the verse. Here, we want to explain some verse: they are-
“Asevanā ca bālānaṃ, paṇḍitānan ca sevanā, pūjā ca pūjanīyānaṃ,” With fools no company keeping, with the wise ever consorting, To the worthy homage paying. “Mātā-pitu upaṭṭhānaṃ, puttadārassa saṅgaho, anākulā ca kammantā,” Mother and father well supporting, children and wife duty cherishing, types of work un-conflicting. “ñātakānan ca saṅgaho,” Relatives and kin supporting. “Tapo ca brahmacariyan ca, ariyasaccāna dassanaṃ, nibbānasacchikiriyā ca, etam maṅgalam-uttamaṃ.” Self-restraint and holy life, All the Noble Truths inseeing, Realisation of Nibbāna: This, the Highest Blessing.

6. Tamevattam punarāvattetva, Opachip pariyayehi niddisau tena, 

7. Vinayam anulomen tena, 

8. Stuttam appatibahentena.

Buddhaghosa, the great fifth century commentator, casts light on this question in a playful linguistic analysis found early in the Paññabhūminiddesa of his Visuddhimagga. The Visuddhimagga is investigation, mindfulness, and wisdom. This further shows the supremacy of completing an analysis and attaining wisdom in the Buddha’s religion and a rejection of blind faith.

The Vibhajjavādins are not recorded uniformly by early Buddhist traditions as being a distinct sect. The Theravādin Kathāvatthu does not contain any reference to a Vibhajjavāda school, but the Sammatīyas and the Mahāsāṃghika do mention the Vibhajjavādins. According to the Sammatīya sect, the Vibhajjavādins developed from the Sarvāstivāda school. The Sarvāstivādin Abhidharma Mahāvibhāṣa Śāstra describes the Vibhajjavādins. The Theravādins of Sri Lanka may have been Sthavira-Vibhajjavādins.

The First Buddhist council was convened in the three months after the Buddha's Parinibbāna, which is 543–542 BC, according to Theravada tradition, sponsored by King Ajātasatthu outside the Sattaparnaguha in Rājagaha. Detailed accounts of the council can be found in the Khandhaka sections of the canonical Vinayas, under the leadership of Mahakassapa to call this meeting was his hearing a disparaging remark about the strict rule of life for monks.

The passing of the Buddha, Subhaddā spoke up to show happiness and relief that Buddha was gone. With the Elder Mahākassapa presiding, the five hundred Arahant monks met in council during the rainy season. This historic first council came to be known as the Pancasatika. It took the monks seven months to recite the whole of Vinaya and Dhamma. The Second Buddhist council took place approximately one hundred years after the Buddha's parinirvāṇa. It occurred in Vaiśālī, and was held over ten points which amounted to minor infringements of the Bukkhu and Bukkhuni Vinaya, such as handling money and eating after midday. 

This Council made the unanimous decision not to relax any of the rules, and censured the behavior of the monks who were accused of violating the ten points. The first schism which divided the early Buddhist Sanghā into two primitive schools the Theravada school ‘11’and the Mahāsanghika school ‘7’. Some sub-divisions of Sthavira school which termed as the followers of Vibhajjavāda. Those not included in the Vibhajjavāda group were the Mahāsāṃghikas. Dipavamsa, Mahavamsa, Samantapasadika are from Southern Vibhajjavada lineage.

The Third Buddhist Council, was crowned in the two hundred and eighteenth year after the Buddha's death an event dated by modern scholars to 246 BC, under the leadership of Moggaliputta Tissa emphasized this analytical approach, in order to refute a number of heresies and ensure the Dhamma was kept pure, compiled a book during the council called the Kathavatthu. 

This book is the fifth of the seven books of the Abhidhamma Pitaka. According to Sinhalese tradition, Buddhism under the name of Vibhajjavāda, was brought from India to Sri Lanka by Venerable Mahinda, who is believed to be the King Asoka, he changed, when he met the pious novice Nigrodha who preached him the Appamada-vagga. There-after he ceased supporting other religious groups and his interest in and devotion to the Dhamma deepened. His son Mahinda and his daughter Sanghamitta were ordained and admitted to the Sangha.

by Ashin Indaka (Kyone Pyaw)

ME35

Theravada Tradition: A Historical and Doctrinal Study

ME35 24-03-2011     (4:00 to 5:00)

(Class Notes Only)

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Evolution of Abhidhamma, at the time of the first and the second councils, Abhidhamma was not developed as a separate section of the Pāli canon. The term Abhidhamma occurs in the Suttapiṭaka but not in the sense of a separate piṭaka. Tradition says that Abhidhamma Piṭaka was preached to the deities after enlightenment by the Buddha himself. Tradition also says that Kathāvatthu-pakaraṇa, the last text of the Abhidhammapiṭaka was arranged on the basic
doctrines of the Buddha by ven. Moggaliputtatissa thera at the time of the third Buddhist councils in the 3rd century B.C.

Four main processes have been carried out at the councils in order to preserve the Buddha’s teachings: Collection of the teachings, classification of the teaching, abstraction of the doctrinal parts from the teachings and definition and analysis of the doctrines. Through the above processes the Abhidhamma canon came into being.

Abhidharma (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain detailed scholastic reworking of doctrinal material appearing in the Mahāyāna Sutras (Laṅkāvatāra Sūtra). The Sūtra is set in Laṅkā, the island fortress capital of Rāvaṇa, the king of rākṣasas. The Abhidhamma works do not contain systematic philosophical treatises, but summaries or abstract and systematic lists. There is a similarity between the traditions of the Adhidhamma and that of the Mahayana, which also claimed to be too difficult for the people living in the Buddha's time. They were not accepted as canonical by the Mahāsanghika school.

Numerous apparently independent and unrelated Abhidharma traditions arose in India, roughly during the period from the 2nd or 3rd Century B.C., to the 5th Century, in the Linguistic history of India. The Buddha taught in Magadha, but the four most important places in his life are all outside of it. It is likely that he taught in several closely related dialects of Middle Indo- Aryan, which had a very high degree of mutual intelligibility. There is no attested dialect of Middle Indo-Aryan with all the features of Pāli. Three kinds of Indo-Aryan; they are - Old Indo-Aryan: The earliest evidence of the group is from Vedic Sanskrit, the language used in the ancient preserved texts of the Indian subcontinent, the foundational canon of Hinduism known as the Vedas. In about the 4th century BC, the Sanskrit language was codified and standardized by the grammarian Panini, called "Classical Sanskrit" by convention.

Middle Indo-Aryan: Outside the learned sphere of Sanskrit, vernacular dialects continued to evolve. The oldest attested prakrits (i.e., middle Indic languages) are the Buddhist and Jain canonical languages Pāli and Ardha Māgadhi, respectively. The prakrits had diversified into various Middle Indic dialects. "Apabhramsa" is the conventional cover term for transitional dialects connecting late Middle Indic with early Modern Indic, spanning roughly the 6th to 13th centuries. And New Indo-Aryan: The Indic languages of Northern India and Pakistan form a dialect continuum. The Indo-Aryan prakrits also gave rise to languages like Gujarati, Bengali, Oriya, Nepali, Marathi, and Punjabi, which are not considered to be Hindi despite being part of the same dialect continuum.

Which is in danger of losing its labial and velar articulations through spirantization in many positions: Hindi, Punjabi, Dogri, Sindhi, Gujarati, Bihari, Maithili, Sinhalese, Oriya, Standard Bengali, dialects of Rajasthani. There are no known historical documents about the early phases of the Romani language could not have left India significantly earlier than 1000 A.D.

The Arana-vibhanga Sutta of the Mijjimanikaya discourse is an exhortation on the practice of the Middle Path; ‘You should not cling to a regional language; you should not reject common usage.’ So it is said. In what connection is this said? How, bhikkhus, is there clinging to a regional language and rejection of common usage? Here, bhikkhus, in different regions, they call a ‘bowl’ pāti, ‘pāli’, patta, vittha, serāva, dhāropa, poṇa or pisīla. The word Pāli itself signifies "line" or "(canonical) text", in the sense of the line of original text quoted. This name for the language seems to have its origins in commentarial traditions.

“ye keci buddham saranam gatase na te gamissanti apaya-bhumim pahaya manusam deham deva- kayam paripuressantiti” "Those who have gone to the Buddha as refuge will not go to the realms of deprivation. On abandoning the human body, they will fill the ranks of the gods." “Idha Buddhe jate, Lumbini game ubbalike kate, Idha Buddho jato, Lumbini gamo ubbaliko kato” it is Pāli. This name for the language seems to have its origins in commentarial traditions, Pāli is a literary language of the Prakrit language family. When the canonical texts were written down in Sri Lanka, in the 1st century BC.

The parinibbāna of the Buddha is described in the Mahāparinibbāna sutta, Digha Nikāya. Because of its attention to detail, the Mahaparinibbāna Sutta (of the Theravada tradition), though first committed to writing hundreds of years after his death, has been resorted to as the principal source of reference in most standard studies of the Buddha's life. Accounts of the purported events surrounding the Buddha's own parinirvāṇa are found in a wide range of Buddhist canonical literature. In addition to the Pāli Mahāparinibbāna sutta and its Sanskrit parallels In the Dighanikāya, Subha Sutta is almost word for word the same as the Sàmañña-phala Sutta. The chief difference is that the states of mind enumerated in the Sàmañña-phala as fruits of the life of a recluse are here divided under the three heads of sīla, samàdhi, and paññà (conduct, concentration, and intelligence). 

Samàdhi has not yet been found in any Indian book older than the Piñakas. Samàdhi on the other hand is a constant habit of mind, the oldest Sanskrit text. In this sutta, it is the first importance the evolution of philosophical and religious thought in India. . The Buddhist canon was originally, as is well known, altogether oral.

by Ashin Indaka (Kyone Pyaw)

ME35

Theravada Tradition: A Historical and Doctrinal Study

ME35  17-03-2011     (4:00 to 5:00)

(Class Notes Only)

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“Necessity of Aṭṭhakathās for the interpretation of Tipiṭaka.” 

E .g – (i) Theragāthā and Therigāthā - The dialogues have been identified separately only in the commentary, (ii)Jātakapāli - Short incidents recorded here are expanded as full stories only in the commentary, (iii) Niddesapāli is a commentary on Suttanipata, and (iv) Kathāvatthuppakaraṇa- The points of controversy have been identified separately only in the commentary.

As we know, out of 84,000 texts in the Theravada Tripiṭaka, two thousand texts are presented as the Buddha’s teachings by his disciples we have to examine again and again which parts belong to the Buddha’s own teachings and which parts belong to the commentaries---. Buy the way, the first reference to this term Pāli is found in the Pāli commentaries which are translated from Sihala Aṭṭhakathā. So the earliest time of using the term Pāli can go back to the third century B.C., even Abhidhamma was regarded as Pāli during time of Buddhaghosa, fifth century A.D., The Pāli commentaries were translated by Buddhaghosa by the fifth century A.D. If you compare Pāli Sutta-piṭaka with the Pāli commentaries.

Explore the ancient language of the Tipiṭaka and Theravada in commentaries, can anyone help explaining way these words are found at the beginning of some suttas and note others? that those suttas were remembered by Ven- Ᾱnandā at the first Buddhist Council. It was sort of ‘thing’. Evam me sutam (Thus, have I heard). These words are invariably followed by Ekam samayam = at one time or on one occasion. Ven- Ᾱnanda’s thing for remembering the
teachings, keeping the tradition oral until the Tipiṭaka was written down. I found this partied:

Some pertinent parts: almost all suttas in the Pāli Canon open with the words Evam.
Evam the 8th condition may imply,
     1. Evam = Upamā
     2. = Upadesa
     3. = Sampahamsaṇa (happiness)
     4. = Garahana (blane someone)
     5. = Vacanasanpatigga (yes, expect)
     6. = Ᾱkara (actually)
     7. = Vidassana (example)
     8. = Avadhārana
These eight meanings are different contact. Evam is similes, like that …..
     1. Evam jātena waccena kattabbam kūsalam bahum.
     2. Evam te abhikamitabbam. Evam patikkamitabbam.
     3. Evam etam sūgata (thus, this, the happy one)
     4. Evam paññayam vasali
     5. Evam bhante (Yes, Venerable Sir,)
     6. Evam bhante
     7. Evam bhante
     8. Evam etam darayāmi,
These words mean -
-“I have understood this way” Ᾱnanda said
- It is except, That is, Buddha taught (It is certainly not impossible)
-“Evam me sutam” means thus have I heard
- Sure, expertly, I have heard
- That is teaching
- I have in mind
- I thought so
In fact these words “Thus have I heard” are so well known as an introduction to Pāli suttas. (This was said by the Exalted One, said by the Arahant so have I heard, this formula is followed by the direct words of the Buddha with no mention of “on one occasion”.) The words are there to indicate that the sutta was recited initially at the first council by Ᾱnanda. If it doesn’t say Evam me sutam it wasn’t credited to Ᾱnanda rather someone else, who may be un-named, or named as in the case of Venerable Upāli who uses “ ‘Tena samyena’, it is certainly not impossible.”

So, the word is 8th condition to become the Buddha’s attendant, by which he has heard all the suttas uttered by the Buddha for the remaining time of his life. If you give a brief outline of which texts have “Evam me sutam” at the start, that may give you a clue. The issue of how Ᾱnanda heard these is also there:
1. Ᾱnanda recites at the convocation, saying “thus it a way heard by me”, and meaning that he heard it when the Buddha said that teaching.
2. Ᾱnanda recites at the convocation, saying “thus it a way heard by me”, and meaning that somebody told him that the Buddh gave such a teaching.

As it’s said by Ven- Ᾱnanda the first Buddhist council, in Sanskrit ‘Evam Me Sutam = Evam Maya Shratum’ - you can see it in some Mahāyāna sutras begins like that. Therefore, according to the Commentarial Theravada Tradition, the Brahmajāla sutta, “Evam me sutam” means ‘thus have I heard’. This particular sutra was also preached at the first Buddhist council.

by Ashin Indaka (Kyone Pyaw)

ME35

Theravada Tradition: A Historical and Doctrinal Study

ME35  10-03-2011     (4:00 to 5:00)

(Class Notes Only)

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The Theravāda Tradition accepted teachings at the first Buddhist Council. Pāli commentaries are very important sources for stud of Early Buddhism and for study of the brief history of Pāli commentaries. The Pāli commentaries are the commentaries on the Pāli Tripitaka, it contains many aspects of the Buddha's teachings. Theravāda Buddhism has a long history covering almost 2,500 years from the time of the Buddha up to now. Therefore, you must specify which Buddhism you are dealing with, if you are studying Theravāda Buddhism; Buddhism in Tripiṭaka or in the Pāli commentaries, in Tikā or Anu-Tikā. As we know out of 84,000 texts in the Tripiṭaka.

The last point, regarding the value of using the Pāli commentaries as the research material for the study of Theravāda Buddhism, the Pāli commentaries are not well organized in the Theravāda countries, these were translated by Buddhagosa in fifth century A.D. Before Mahinda Thera came to Sri lankā, the commentaries had been preserved in India. So the beginning of commentarial tradition in Sri Lanka can go back to the time of Mahinda in the third century B.C.

The Sutta nipāta of the Mahāvagga, that has twenty two gāthās while the commentary says that it contains only twenty gāthās. So most probably those two gāthās were added later, that is Philological studies. Philology is the study of text; in this case, the study of the Pāli text; how it is developed. This philological approach to the Buddhist text is to examine the Pāli texts in a critical method. If you compare the Pāli Sutta- piṭaka with the Pāli commentaries have very long compounds which are not found in the Sutta piṭaka. The Pāli canon it-self we find some facts which seen sometimes contradictory with the details given above. The Jātakapāli, one of the fifteen texts of the khuddhakanikāya, explains the former livers or births (Introductions of the Buddha Biography) of the Buddha, and the Niddesa is, one of the Kuddhakanikāya.

According to Sri Lanka tradition, when we consider the Kuddhakanikāya, it contains fifteen books. Khuddhakapātha Atthakathā and Suttanipāta Atthakathā have a common name, is called Paramathajotikā, and their authorship is traditionally attributed to Buddhaghosa. Visuddhimagga cannot be commentary, it is an independent work of buddhaghosa. Samantapāsādika is a regarding text of the Vinaya Atthakathā, we don't know which of them was written first, and Sumangalavilāsinī is one of the Dighanikāya Atthakathā. The Buddhaghosa wrote seven Abhidhamma commentaries such as Atthasālinī (Dhammasaṅganī Atthakathā), Sammohavinodani (Vibhaṅga Atthakathā), and Pañcappakaranatthakathā, but other Atthakathā of the remaining five texts. So Abhidhamma is Theravāda production in methology.

Necessity of Aṭṭhakathās for the interpretation of Tipiṭaka. e.g. Theragāthā and Therīgāthā- the dialogues have been identified separately only in the commentary. Jatakapalishort incidents recorded here are expanded as full stories only in the commentary. Niddesapali is a commentary on Suttanipata…. And, Necessity of Abhidhamma for the interpretation of Suttas. Suttas (discourse) in the Suttapiṭka have been delivered by the Buddha for various people on different occasions on various conditions. So……, After the introduction of the systematic philosophy of Abhidhamma the suttas were interpreted following the method of Abhidhamma.{ from the hand-out}
e.g. Mano pubbaṅgamā dhammā
       Mano - citta
       dhammā – cetasika
Theravāda Buddhism has long history covering almost 2,500 years from the time of the Buddha up to now. According to the Thearvāda Tradition, the Theravāda tradition as accepted teaching at the First Buddhist Council, the ten points presented by Vajjians were main reason for the Second Council. So the beginning of commentarial tradition in Sri Lanka can go back to the time of Mahinda that is the third century B.C. We need more people to be involved in the study of the Pāli commentaries.

The collection of Buddha teaching was done at the Buddhist council. Therefore, the Theras considered that if the Buddha's teachings are available in common people language. They were preserved as Dhamma-sutras, because those discourses were included only the Dhamma.

Now, we should be study Mangala sutta, the Mangala sutta is found in the suttanipāta. The suttanipāta contains the three most poular Paritta Sutta; Metta, Mangala and Ratana Sutta. The commentary explains that, at that time in India. The Buddha replied with a graduated discourse in verse, enumerating thirty eight practical blessing. These seven stages of purity must be followed;
     1. Four defiled action.
     2. Four avenues to wrong path.
     3. Six causes for the decline of wealth.
     4. Four good friends.
     5. Four bad friends.
     6. Method of earning and expend it.
     7. Doing duties.
The Mangala Sutta teaches us how we can ascend to the highest good in gradual Buddhism. Mettā is only meditation. Metta meditation is regularly recommended to the Buddha's followers, in the 2,500 years old Pāli camon. The mettā always will the beings not to fall to hell and apāya bhūmis, but to forward the human, divine or brahma worlds and heartily wish them able to reach the Nibbāna, the sooner the better at the end. Do keep observance of moral precepts (sīla), do practice good deeds bodily, verbally and mentally as possible as it can go like mettā brahmavihāra (samādhi), do forge a dhamma career in search of insight wisdom and knowledge of truths, realities as well as worldliness (pañña). These are meaningful words of wisdom.

To avoid all evils (to drill sīla), to cultivate good (to practice samādhi), and to cleanse one's mind (to forge Paññā), this is the teaching of the Buddhas. It is the frame of reference by all Buddhas to recommend the holy living of brahmavihara (metta, karunā and muditā) with mettā meditation.

by Ashin Indaka (Kyone Pyaw)