(သီေပါ မဟာျမတ္မုနိ ဆရာေတာ္ ဦးပညာသီရီ ရုိက္ႏွိပ္ေပးပုိ႕ေက်းဇူးျပဳပါသည္။)
ဗုဒၶ သို႔မဟုတ္ အႏိႈင္းမဲ့ေက်းဇူးရွင္
ဗုဒၶ သို႔မဟုတ္ အႏိႈင္းမဲ့ေက်းဇူးရွင္
ဦးေရႊေအာင္
THE BUDDHA
PEERLESS BENEFACTOR OF HUMANITY
PEERLESS BENEFACTOR OF HUMANITY
စBY------ U SHWE AUNG [M.A (Sanskrit)]
Translated by---- U HLA MAUNG (B.A, B.L.)
Translated by---- U HLA MAUNG (B.A, B.L.)
Part (01)
INTRODUCTION
[Those who want to learn about
the Buddha, the peerless benefactor of humanity, and emulate
his example should read this introduction
from the beginning to the end thoroughly.]
Man begins his life with greed (lobha). ‘Lobha’ is defined in Pāli
‘bhava nikantika lobha’, which means [craving (tanhā) that adores
bhava (existence)]. In order to prevent his life from being ruined,
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| သီေပါ မဟာျမတ္မုနိဘုရားႀကီး |
natural.
It, however, is the nature of atta (love of self), which the virtuous
ones do not practice but strive to be able to get rid of.
It is true that one has to build one’s life according to the Buddhist doctrine.
Life, however, is not to be built like the hti (pinnacle) of
a pagoda. It has to be built only like ‘scaffolding’. However strongly
scaffolding is built, once the purpose for which it is built is
served, it inevitably has to be pulled down, to be done away with.
Only according to other doctrines, life is built like the ‘hti’ and as
long as life is built as such, man will never escape from the
whirlpool of samsarā (round of rebirths) and will drift in it bobbing
up and down, enjoying pleasures at times and contending with pains and
miseries (suffering) at other times, but at all times clasping ‘soka’
(grief) to his breast.
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Four Desires
As man drifts along in the whirlpool of samsarā clasping ‘soka’ to his
breast, he usually has four kinds of desires for his life. Of these
four, the first is the building of a family called ‘kāma’. According
to it, he does not want to live alone but with wife (or husband) and
children he has to love. He wants to live together with those he loves
and he strives to enable him to do so. Even though he strives,
however, he may not succeed. He goes on striving hoping to attain his
desire so that his life may not be ruined.
His second desire is to be materially affluent. It is called Attha
(Wealth and Luxuries). According to it, man has no wish to live in
poverty; he wishes to live in affluence. Accordingly, he strives so
that he may attain this desire. Even though he strives, however, he
may not succeed. But he goes on striving hoping to attain his desire.
Even when he does so, he is never contented; he goes on striving to
get more and more. Thus, his desire is never satiated. He continues to
desire more and more.
The third is the desire to live according to the dnamma. Men’s desire
does not end with the building of family and acquiring of wealth and
luxuries according to the ‘attha’. It is imperative for him to live
according to the dhamma. In his building of a family and acquiring of
wealth and luxuries, he might have used ‘adhamma’ (evil or wrong
methods). However, it is his inborn nature to practice according to
the dhamma. For this reason, to strive to live and act by the dhamma
is one of the four desires of man.
Man, however, is not cotented with living according to the dhamma. He
longs for freedom which is alled ‘mokkha’. These are four desires of
man concerning his life. In fact, they are the desires of the
worldlings.
Three important parts
According to the Buddhist teaching, everything has three parts, namely
Assāda (enjoyment, happiness), Ādinava (suffering, disadvantage)
and Nissarana (way of escape, liberation). Therefore, kāma has three
parts; attha, dhamma and mokkha have also three parts each. Each of
these parts is more profound than the one before.
Enjoyment Part
The first is the enjoyment, happiness part called ‘Assāda’, the second
is suffering, disadvantage part called ‘Ādinava’ and the third is
escape, liberation part called ‘Nissarana’.
In truth, as long as man does not find enjoyment or happiness in his
work, he does not want to do anything. In the building of a family or
household according to Kāma, if he does not find any enjoyment to
derive from it, he strives to find it. In seeking wealth according to
attha, if he does not find enjoyment to derive from it, he strives to
fine it. In living according to the dhamma, if man does not find any
enjoyment to derive from it, he strives to find it. In looking for
escape (mokkha), if man does not find any enjoyment to derive from it,
he strives to find it. Striving to find enjoyment is striving for
one’s own welfare.
Suffering Part
According to nature, the part that comes after enjoyment is the part
of suffering, disadvantage called Ādinava. This part, however, will
not be perceived with ordinary intelligence and insight. That is the
reason why those with ordinary intelligence and insight come to the
end of their lives while they are still seeking enjoyment without
having a chance to experience suffering, disadvantage nature.
In truth, everything has adore-ability called ‘rasa’. There is ‘rasa’.
It is contained both in the enjoyment part and in the suffering part.
But those with ordinary intelligence and insight can only see the rasa
in the suffering, disadvantage part. For this reason while they are
looking and looking for enjoyment in everything, their lives come to
an end.
In fact, there is the adorable ‘rasa’ in everything but the ‘rasa’in
the suffering,disadvantage part is not only more subtle than that in
the enjoyment part but is also more profound; not only more profound
but is also more valuable. That is the reason why those with higher
intelligence and insight are able to perceive the ‘rasa’ in the
enjoyment part and then, are also able to see the suffering,
disadvantage part which comes from behind. Seeing the suffering,
disadvantage part means seeing the ‘rasa’ in that part.
It was for this reason that the Venerable Sayadaw Hsibani pro-claimed
at the time the country f Myanmar fell under alien rule, ‘Death would
have been better!’ Such personages are called ‘patriots’ (myochit
arjanīs). They are never contemptuous of other nationalities; they
would never tolerate other nationalities to be contemptuous of theirs.
In fact, it is the duty and responsibility of the patriots to prevent
adhamma (unlawfulness, injustice) to overwhelm the loka.
Pāramī and Adorable Rasa
Every country has its own patriots and Myanmar also has them. They are
able to see Assāda (enjoyment, happiness) the act of possessing as
Ādīnava, the act of suffering, disadvantage and to see the sacrifice
for the loka as the adorable rasa. In truth, the common people with
ordinary intelligence and insight will not realize that sacrificing
one’s interest and well being is much more adorable than possessing.
Only those who have passed beyond that stage can realize it. We have
read about such personages in the jātakas (Buddha’s birth stories). We
also can read about them in history books. These personages are called
in Pāli ‘men of pāramī’. Their deeds are called ‘pāramī deeds’. In
truth, pāramī is sacrificing one’s interest for the well-being of
many, sacrificing one’s life for the common welfare in every-thing.
A country or nation which has many persons who can sacrifice their
lives for thteir country and nation will certainly become a top
country or nation. Here ‘top’ does not mean in material or
technological progress which is not really adorable. What is adorable
and desirable is moral development.
In this connection, the Buddha’s exhortation in Verse 98 of the
Dhammapada given below is worthy of note and should be practiced:-
Gāme vā yadi vā raññe, Ninne vā yadi vā thale,
Yattha arahanto viharanti, Tam bhūmi rā maneyyakam
It means: A place may be in a village, or in a forest, or in a valley,
or on a hill. If arahats dwell in it, that place is the most
delightful in the world.
In seeing the adorable ‘rasa’, maturity is of primary importance.
Before one is mature, one sees only the rasa in possessing. When one
becomes mature, one no more sees the rasa in possessing. One sees only
the Ādīnava (suffering, disadvantage) in possessing. The seeing (view)
is changed. One sees the adorable rasa only in discarding. When one
gets more mature, one sees the adorable rasa only in escaping.
In reality, there are two kinds of discarding; that which is not free
‘I’ and that which is free from ‘I’. The discarding not free from thte
‘I’ is merely called ‘discarding’ and the discarding free from the ‘I’
is called ‘escape’. The discarding not free from the ‘I’ falls into
the category of Ādīnava (suffering, disadvantage) while the discarding
free from the ‘I’ falls ingo the caregory of ‘Nissarana’ (escape,
liberation).
In connection with the latter, the Buddha’s exhortation in verse 103
of the Dhammapada given below is worthy of note and should be
practiced:-
“Yo sahassam sahassena; Sangāme mānuse jine;
Ekañ jeyya mattānam, sa ve sangama juttamo.
It means: A warrior may conquer thousands of men in the battle-field;
but he is not really the noblest conqueror. Only the one who con-quers
himself is indeed the noblest conqueror.
According to the above gāthā, it is more difficult to conquer oneself
than thousands of men in battle. The conqueror of thousands of men in
battle is, therefore, regarded as an ordinary conqueror and only the
one who conquers himself in called the noblest conqueror.
The fighting in a battlefield is a battle in which the enemy side and
one’s side fight. Life is also a battle in which the dhamma side and
adhamma side constantly fight. If one can conquer adhamma, one
becomes the conqueror.
There are, however, two kinds of conquerors – ordinary conqueror and
the noblest conqueror. In conquering adhamma by dhamma, the conqueror
with the involvement of the ‘I’ is just an ordinary conqueror and the
conqueror without the involvement of the ‘I’ is the noblest conqueror.
Every country has its own crop of conquerors (or heroes). They
sacrifice their well being and their lives for their country and
nation. They sacrifice their wealth and property; they sacrifice their
limbs and lives. They have the mental attitude as Venerable Sayadaw
Hsibani said, ‘Death would have been better!’ (At the time Myanmay
fell under alien rule). In fact, they sacrificed their lives to
prevent the prevalence of adhamma.
There, however, are conquerors who claim when benefits arise out of
their sacrifices, saying ‘It is we who have sacrificed and we should
therefore enjoy these benefits’. Such conquerors are called those who
make sacrifices involving the ‘I’. According to verse 103 of the
Dhammapada, those conquerors are just conquerors of thousands of the
enemy but are not the conquerors of their own selves. The really enemy
who should be conquered is one’s own self, not thousands of the
enemy. In truth, one who can conquer oneself has nothing more to fear
in the loka, but one who has not conquered himself has everything to
fear.
Those who have not yet conquered themselves include the ones who crave
for and are attached to wealth and property, to high offices, or to
honors and awards arising out of their sacrifices. Some crave for and
are attached to two kinds of these benefits and some to all the three
kinds. They crave for and are attached to these things because they
have not conquered their own selves yet.
They cannot yet conquer their own selves’ means that they have not yet
conquered the ‘I’. When they have not yet conquered the ‘I’
involvement in everything, they are happy only when the ‘I’ is
involved, not otherwise. The sacrifice they make, in the last analysis
amounts to sacrificing for their own good, not for the good of the
loka. In fact, they are working for their own good in the guise of the
good of the loka.
Those who have conquered themselves have no attachment to wealth and
property arising out of their sacrifices, to high offices, honors and
awards, and other benefits. Their sacrifices are freely made without
hoping for any self welfare. They have pāramī nature. If thteir deeds
involve the ‘I’, they are devoid of pāramī nature.
Under the Buddhist doctrine, desire is lobha (greed) and giving away
is alobha (non-greed). Lobha is akusala (demerit-torious) and alobha
is kusala (meritorious). Kusala has greater power than akusala. The
benefits earned without having any desire to have them is nobler than
those earned by wanting to have them; they are purer and cleaner.
Prince Siddhattha made sacrifices for thte loka in every existence of
his since he had been Hermit Sumedha. He sacrificed his life and gave
away what he possessrd for the aske of the loka. He did them freely
and generously without hoping any gain for himself. As the result he
was reborn into families of wealth or of high and noble status in most
of his existences. With regard to paññā (wisdom) also, he was of a
very high standard in his existences.
When he ultimately attained the Sabbaññutañāna (Perfect Wisdom) and
became the Buddha, he was the supreme among not only men but also
devas. In short, he became the noblest of all beings. These were the
achievements which no being except the Buddha could attain.
The Buddha had no desire or longing for these achieve-ments. He had
never hoped for them. He had sacrificed for the loka with pure
volition (cetanā). It is, therefore, only necessary to have pure
volition (to have what one wishes). This is called ‘Muttacāga’ in Pāli
which means giving away with a free will. Good deeds done with a free
will are sure to bring about deserving results. No one can prevent
them. It is, however, important not to be attached to them. Not being
attached to the results is called the conquest of oneself ‘Nissarana’
(escape).
If sensule pleasures (kāmaguna) are compared to a marsh, exist-ence
(bhava) might be likened to a lotus flower. Just as a marsh is
despicable, sensual pleasure are also despicable. Just as a lotus is
delightful, an existence is also delightful. Just as a lotus cannot
exist apart from marsh, existence cannot be aloof from sensual
pleasures. However, though the lotus grows in a marsh, only when it is
not smeared with mud, is it sweet smelling and very pretty. If the
lotus were in a marsh and smeared with mud, it would neither be sweet
smelling nor pretty.
In the same manner, if one’s existence happens to be in the forest of
sensual pleasures and is polluted by these sensual pleasures, it will
neither be sweet smelling nor pretty. One must, therefore, strive to
see that one is not polluted be sensual pleasures if one wants one’s
life to be sweet-smelling and pretty. To do it, one must see to it
that one is not attached to the results that arise out of one’s deeds.
In truth, one cannot get rid of sensual pleasures (kāmagunas); one can
only get rid of craving for the sensual pleasures.
The marshier the soil, the prettier the lotus, that grows. Like
exam-ple, the stronger the sensual pleasures, the pleasanter the
existence. The life of a rich man is pleasanter than that of a poor
man. The life of a king is pleasanter than that of a richman. That is
the reason why one should strive to make one’s life more and more
pleasant.
The beauty of the lotus, however, is to adorn the lake and the beauty
of existence is to adorn the loka. The Bodhisatta fulfilled pāramīs
for four asankkheyyas and a hundred thousand worlds to beautify his
existence more and more because the more his existence became
beautiful, the more would he be able to adorn the loka. He strove to
make his existence more and more beautiful not for his own sake but
for that of the loka. He became the Buddha not for his own sake, but
for saving the veneyyas for the good of the loka from the samsarā
dukkha.
Therefore, the attainment of Sabbaññutañāna (Perfect Wisdom) was not
the primary goal of the Buddha. It was just a ‘raft’ (to convey him to
his goal). The goal was to convey the veneyyas by that raft to the
other bank of the Samsarā (round of rebirths). In other words, only
when the scaffolding is firm and strong, will it facilitate in the
hoisting of a large ‘hti’ of the pagoda. In the same way, it would be
possible for the Buddha to save the veneyyas from the Samsarā dukkha
only when he had attained Perfect Wisdom. That was the reason why the
Bodhisatta made an all out effort to attain the Sabbaññutañāna. The
greater his capacity to perform the task, the more would he be able to
do for the loka.
Three Kinds of Conduct Buddha Defines
According to the Ratana Sutta, there are three kinds of conduct for
everyone. The first called Lokattacariya is the conduct for the loka.
The second called ñātattacariya is the conduct for one’s country and
one’s nation. The third called Attattacariya is the conduct for
oneself and one’s family, but it is not limited to oneself and one’s
family, it also concerns the loka as well as one’s country and one’s
nation. If one is powerful, one can do more for the loka. For one’s
country and nation according to one’s capacity. In truth, one can do
more for one’s country and nation only when one is powerful. If one’s
country and nation are more powerful more can be done for the loka
according to their ability. For this reason, striving to increase
one’s interests and capacity more and more is to use them for the
welfare of the loka.
Only by doing so, man has to be worthy of his existence. When man
follows these three kinds of conduct, it will amount to allotting the
first place to the welfare of the loka, the second place to the
welfare of one’s country and naton and the last place to one’s own
welfare in accordance with the goals shown in the Ratana Sutta. This
is the allotting of priority according to the measure of enjoyment of
the benefits. It is the nature of parents to put themselves in the
first place when there is anything to lose or suffer, but when there
is anything to gain or benefit to be enjoyed to put their children
first. This is taught by the Buddha. If this injunction can be might
well be imagined.
Atta Padhāna Conduct
Before the appearance of the Buddha, according to nature of
worldlings, man placed himself in the first place in all affairs----
kāma (sensual pleasures), attha (wealth and gain), dhamma (doctrine,
morality), mokkha (release, escape). As the practices of those days
placed self-selfare first, they were called ‘atta padhāna’ practices.
Only when the Buddha appeared, the atta padhāna practices were
reversed by preaching the ‘anatta padhāna’ practices, placing the
welfare of loka first. The Buddha not only preached them but practiced
them himself. He showed by his teaching that if one really practiced
the anatta view that the welfare of loka was first, greater benefits
would be gained than those gained by the atta padhāna practice. He
showed it in practice.
Example from Myanmar History
In this connection, if a close example is to be studied, we should
take the conditions prevailing in the period from the Pagan Era to
Konbaung Era of Myanmar history. In this period, all classes – king,
nobles and mommon people – had to put kamma (deeds) first for
themselves and phala (results, fruits from deeds) for the country and
the nation. When kamma (deeds) were put first, they (king, nobles and
people) had to perform their duties to the best on their ability to
raise their standard of living as much as possible and to leave a
historical record. When they put phala (results, fruits) first for the
country and the nation, the Myanmar of those days (kings, nobles and
the common people) utilized things that were only entirely essential
out of the fruits and left what remained to be used for religious
(sāsanā) purposes, that is for the welfare of the country and nation.
In the building of a country or a nation, the solidarity of the people
is of utmost importance. According to the Pitakas, there are two kinds
of solidarity ---samavāya sambandha and samyoga sambandha. When there
is samavāya sambandha solidarity, all are of ‘one blood, one voice and
one command,’ that is perfect unity. When there is samyoga sambandha
solidarity, all are of not ‘one blood, one voice and one command’.
There is no real solidarity. Of these two kinds, the former prevailed
in Myanmar. According to history, Myanmar enjoyed such solidarity in
the Anawratha, Bayin Naung and Alaungpaya periods and not in other
periods. In truth, the remaining periods also had notional solidarity
to some extent. For this reason, the country of Myanmar has remained
among the great countries on the map of the world.
Two Fundamental Factors
There are two basic importants in the bulding of solidarity. One is to
have equality of views and the other is to have equality of moriality.
When there is equality of views and morality among the people, there
is solidarity and the system of ‘one blood, one voice and one command’
prevails.
When the Buddha built the order of monks (Samgha), he based it on
identity of views and equality of morality. The order of the Samgha
is, therefore, well-knit and solidified and the system of ‘one blood,
one voice and one command’ prevails. The order comprised Samghas who
had belonged to different castes but castes were no more significant.
Only the order of the Samgha was of significance. The order comprised
Samghas who had belonged to various racial groups but racial matters
were of no more significance. That was the reason why the order
remains flourish-ing; going strong and prominent in the world though
it was establishe more than 2,500 years ago.
Equality of views and morality is called in Pāli ‘Ditthi sīla
sāmañña’. Ditthi means view, Sīla means conduct or morality and
Sāmañña means equality, according to the Buddhist doctrine, one has to
perceive ‘craving’ (tanhā) through ‘ditthi’ (right view) and to
diminish it it through ‘sīla’. Craving is tanhā, whichis alsocalled
lobha (greed). According to Sacca (truth), tanhā is Sumudaya Sacca
(truth of originat-ion). If one really wants peace, one must look for
tanhā till it is clearly seen. Just seeing it is not enough. After
seeig it, one must try to exter-minate it. As much as one can
exterminate tanhā, one’s life will have peace. According to the
Buddhist doctrine, Nibbānna is incomparable peace and tranquility. The
meaning of Nibbāna is ‘Vanato nikkhantam’, escape from tanhā; that is
to kill tanhā.
Therefore, if one can kill tanhā to some extent, one will realize
Nibbāna to that extent. If one can completely kill tanhā, one will
comple-tely realize Nibbāna. If one completely realizes Nibbāna, one
will gain complete happiness. Therefore, those who can kill tanhā in
the loka gain Nibbāna to the extent they have killed tanhā. To the
extent they gain Nib-bāna, to that extent will they gain peace and
happiness.
Those who really want to enjoy peace and happeness in their existences
should try till they see tanhā and practice to exterminate it. This is
the view and practice according to the Buddhist teaching. If all see
and practice in this way in the loka, their unity can be solidified
like the order of the Samgha.
To try till one sees tanhā is not at all an easy task. The Bddha
himself had to look for the builder of tanhā for asankheyyas of
existences and he found it only when he attained Sabbaññutañāna
(Perfect Wisdom) under the Bodhi tree. He disclosed this in his
exulting utterance which begins with the words ‘Aneka jāti samsāram….’
on becoming the Buddha. From this, it will be seen how difficult it is
to see tanhā as it really is. If it is not easy to see tanhā as it
really is, it will be by far more difficult to kill it. If tanhā
cannot be killed, it will be very much harder ideed to attain peace
and tranquility in life in the loka. Though it might be difficult to
see tanhā as it really is, one must endeavor to see it and then
exterminate it according to the Buddha’s directions.
In point of fact, avijja (ignorance) hides tanhā so that it is not
seen as it really is. Avijja makes tanhā appear as a family doctrine
(vāda), a national doctring (vāda). Avijja at times conceals tanhā so
that its real adhamma nature cannot be seen. It also at times reveals
it be making it appear as dhamma. This is called concealing ‘Sacca’
(truth).
In fact, the hereditary family system had flourished in the loka as a
sound system because of Avijja (ignorance) but when it appeared in the
guise of hereditary monarchy system and its nature of tanhā became
apparent, it had to die out.
Because of Avijja, nationalism flourished in this loka but when it
took the form of Nazi Fascism and its tanhā nature was revealed, it
met its doom.
From this, it will be observed that history can only be deceived when
the loka is overwhelmed by avijja. One day when vijja (knowledge,
wisdom) returns and avijja vanishes, the deception always comes back
to light.
Monarchy system prevailed in Myanmar as it did in most of the other
countried at that time. It was prevalent from the Pagar Ear up to the
Konbaung Ear. The monarchy system in Myanmar was rooted in Buddhism
and there was a well-knit unity of ‘one blood, one voice and one
command’. Such a system became possible in Myanmar because it was
based on identity of views and morality. Though the Myanmar syst-em
was a monarchy by appearance, it was in essece a Brahmacariya system
(practice of the four virtues of metta, karunā, mudita and upekkha).
In truth, there had been times when the Brahmacariya dhammas did not
flourish in Myanmar. The Samghha, members of thte Buddhist order of
monks, knew their responsibility and strove to ensure that the
Brahmacariya dhammas prevail in the country.
Venerable Ashin Araham occupied the top place among those who
endeavored most to bring about solidarity of the people with same
views and conduct under the Brahmacariya system in Myanmar. Under his
teaching King Anawratha organized the noble and the people to have
equality of views and conduct. Later kings also did the same.
They built grand palaces, they expanded the kingdom, they tried to
enhance their authority, and they accumulated more wealty. They did
all these things not for their own welfare. They did them for the
country and the people. They had no greed (tanhā) as to claim
everything as their own. They had no excessive pride in themselves
(māna). They held no wrong view (ditthi) that all they did was
correct. They saw tanhā as it really was and tried to kill it. In
fact, those who try to let tanhā grow are those who worship their
bhava (existence). Those who strive to kill tanhā are the ones who use
their lives (bhava) for the good of the loka.
Those who use their lives for loka
It is in the nature of man to strive for improving his life as much aspossible. He will not remain contented with his present lot. However,
there are two kinds of use his improved condition of life can be put
to. One is for his own good and the othr is for the loka’s good. Of
these two kinds, the Muanmar of those days used their lives for the
loka’s good. For doing it, they had a well defined procedure which
they learnt from the teaching of the Buddha, especially from the
Jātakas, the 550 birth storis of the Buddha and the Mangala Sutta.
These stories and teachings firmly established Sīla (morality) in them
and it enabled them to perceive ditthi and to exterminate tanhā so
that it became their characteristic and trait. For this reason, the
characteristic and trait of the Myanmars of those days was bravery and
generosity. By this characteristic and trait, the Myanmars of those
days had preserved and maintained the country and the nation. In
short, The Myanmars of those days did not work because they wanted to
eat but they ate because they wanted to work.
In the loka, if one works solely for self welfare, it is an extreme
act. If one works solely for the welfare of others, it also is an
extreme act. In doing their work, the Myanmar of those days did for
their own welfare as well as for the welfare of others. According to
attahita, they worked extremely hard oblivious of heat and cold for
the improvement of their lot in life.according to Parahita, they used
their improved condition in life for the sake of their country and
nation and the loka. For this reason, it should be said that the
Myanmars of those days adopted the middle way (avoiding the two
extremes) in their work. They loved their families but they kept it in
check with their love for the country and the nation and the loka so
that it might not become excessive. They also kept their love for the
country and the nation in check by their love for humanity as one
being for another so that it might not become excessive. The Myanmar
of those days neither adopted defeatism nor practiced tyranny and
oppress-ion. That is the reason why the love of the Myanmars of those
days for their families and for their country and nation culminated in
their love for humanity as one human being for another.
As such love developed, they perceived tanhā which cared only for its
own welfare and learnt ways to do away with it. As such the question
arose as to who was responsible for bringing about the firm
establishment of idenity of views and morality as the national
characteristic and trait of the Myanmars based of love for humanity.
In the loka, all those who are working for their own good cannot
succeed in their ventures so long as they have their self welfare in
their minds. If they say that they can do so, it will be just their
imagin-ation. Only when the vertures are built aiming at the benefit
of the country and the nation and the people of the world, and not to
worship one’s own existence but to put it to use, then only will it be
possible to build a venture for one’s benefit. This view and this
conduct come from the Pitakas.
To implant this view and conduct in the minds of the people of Pagan,
Veneraable Ashin Araham first taught them to King Ana-wratha and then
to the people of Pagan. In fact, the people of Pagan lead by King
Anawratha had built the first Kingdom of Myanmar with this view and
conduct could organizing the country based on this view and conduct,
could a well-knit unity be achieved. This unity could, therefore, be
called unity based on identical view and conduct.
Tales illustrating this view and conduct are seen in the 550 birth
stories of the Buddha. In the ten Jātakas, the Bodhisatta himself is
shown as building his own well being on the foundation of the welfare
of thte loka. In truth, all those who build their own welfare can
succeed only by basing it on the structure of the loka welfare. This
view and conduct took root in the minds of King Anawratha and the
people of Pagan because of Venerable Ashin Araham.
That is the reason why the view of the people of Pagan was taint-less
and clear and their morality was steadfast. Besides, there was a
discourse called Mangala Sutta of the Buddha which served like a
consti-tution (system of laws, customs and principles according to
which a coun-try is administered). Thanks to the teaching of this
discourse, the people of Pagan knew how to love their families, the
country and the nation and humanity, how to take refuge in the three
Ratanās and believe in them, how to support the Sāsanā (the Buddha’s
teaching).
The people of Pagan became really worthy ‘peopole’ accor-ding to the
Buddha’s words ‘Manussatta bhavo dillabho’ which means ‘It is very
difficult to be born as a human being’, on account of Venerable Shin
Araham. If an appraisal were to be made accor-ding to the time and
conditions, Venerable Ashin Araham and King Anawretha might be
compared to Venerable Shin Moggaliputta and King Asoka of Central
India.
There is a mental trait King Anawratha had left as legacy for the
future generations of Myanmars and that is none other than the spirit
of sacrifice. In truth, it was the spirit of hermit Sumedha.
This spirit is seen in the characters of the 550 birth stories and the
ten Jātakas. Venerable Ashin Araham imbued king Anawratha with this
spirit and it was King Anawratha who built the first great Myanmar
king-dom and who handed the spirit down to succeeding generations of
Myan-mars. Kings Bayin Naung and Alaungpaya also built the great
Second and Third Myanmar kingdoms in that spirit. That up to the
present day, Myanmars have always stood by the side of the downtrodden
is the histo-rical legacy left by Anawratha. Because of this noble
legacy, Myanmars have never become worshippers of bhava (existence) by
tyranny throu-ghout history. They have put their lives to use with a
spirit of sacrifice.
King Anawratha had already reched inside the Tharapar Gate of Pagan
from a tour when he was informed of the wild buffalo playing havoc at
countryside. He did not assign the task of suppressing the beast to
any of his subordinates. He himself set out to meet the buffalo and
was killed in the encounter.
The Vajīrabuddhi tikā, in connection with Venerable Sudain, states this:-
“Vināse paccupatthite anayo nayarūpena
Buddhimakkamma titthatu”
Meaning; “whoever it might be, whenever the time for his ruin comes,
he will think wrong as right, adhamma as dhamma”.
In connection whth King Anawratha’s fight with the buffalo, some said
that he was wrong to do it himself. They said so, because they did not
understand the nature of karunā (compassion), or the nature of effort,
or the nature of will (chanda).
The Buddha never let his will vary for any reason, but always kept it
uniformly. He never let his viriya (diligence) vary, the lion, king of
beasts, uses the same amount of effort, neither more or less, in
catching a small rabbit or a large bull, elephant. It is the
characteristic of the noble ones.
“Sacrifice” means to give up something valueable for someone’s
benefit. Some people sacrifice in undertaking some responsibility or
in receiving some privilege. Some people always sacrifice. However,
there are some who do not hesitate to sacrifice even their lives but
who cannot sacrifice in the receiving of privileges. Their spirit of
sacrifice is, there-fore, not uniform, and not consistent. It is not
noble and does not deserve to be called pāramī.
King Anawratha sacrificed himself in the undertaking of
responsibilities and that is the reason why he went out himself to
suppress the wild buffalo. He knew that his subordinates were tired at
the time. In fact, in the use of his subordinates he trained them to
sacrifice for their families, country and nation and humanity. He was
cultivating their spirit of sacrifice. He did not take unfair
adva-ntage of them for his benefit. For this reason, he was adored by
all. The Myanmars have loved him up to the present day. It was
beca-use of his cetanā (volition) and metta (loving kindness).
It is true that King Anawratha lost his life because the wild buffalo
gored him. His name, however, did not die. It survived together with
his spirit. He was able to leave for the Myanmars the legacy of the
spirit of sacrifice, bravery and generosity. This legacy is of
inestimable value and is inexhaustible. It is important for the
Myanmar to know how to use it profitably. As soon as those who can see
it come into being in Myanmar, it will be able to do good not only for
its own people but also those in the whole world. When some persons
die, their names also die at the same time. And there are those whose
names die even before their deaths. Such deaths are not good ones. The
death of King Anawratha was a good one. It was such that in the breast
of everyone who hears his name, there the wish arises to emulate him.
Anawtatha’s Guru
When Anawratha’s name is remembered, his guru’s name also comes to
one’s mind. In point of fact, Anawratha was just the pupil. The
pupil’s excellence depends on the qualifications of the guru.
Anawratha’s guru was Venerable Shin Araham. Had King Anawratha not
received the good counsel of Venerable Shin Araham, the history of
Myanmar and its culture might have taken an entirely different course
from the present. Therefore, Venerable Shin Araham is the true
benefactor of the people of Pagan.
Venerable Shin Araham taught the people of Myanmar headed by King
Anawratha to cherish the spirit of sacrifice with illustrations from
the 550 birth stories ad 10 Jātakas. He transformed the country of
Myanmar into a pleasant haven to live in by teaching and making the
people lives according to the tenets of the Mangala Sutta.
Then, the people of Myanar were able to have a high code of morality
by learning the 550 birth stories and the 10 jātakas and to have
unblemished views on things by learning the Mangala Sutta. Through
such morality and views, the country of Myanmar was able to get good
leaders and followers and to establish a compact and well-kint
society. ‘Bravo!’
Throughout the life of Myanmar as a sovereign independent state, the
Samgha (the order of Buddhist monks) had always taken the leadership
in learning (vijja) as well s in the practice of morality (carana).
All the people – kings, ministers, generals, peasant, etc, whoever
they might be had to be pupils at a young age at monastic schools to
receive their basic education. The monks were responsible for the
educational and ethical progress of the entire contry.
As the result, the monks and the people had uniformity if views and
morality. As the solidarity of the country was thus based on unity of
views and morality, it was well-knit, compact and firm. This kind of
unity is called ‘Samavāya sambandha’ in Pāli. In truth, if a country
is thus united, it will be the pleasantest on this earth.
With regard to the development of Myaanmar of those days, though it
might be materially and mentally weak, it was of highest morality
standard. The Myanmar people of those days had not bartered their high
morality for material or mental development. With the develop-ment of
higher morality, duccaritas (immoral deeds) declined and sucar-itas
(moral deeds, right conduct) flourished. Such countries, therefore,
are called most pleasant pleaces in the world. In fact, the Myanmar of
that time was one of the pleasantest countries in the world.
The Myanmar later fell under alien rule. Then the monks could not
longer lead in the education of the people and their outlook became
apart from their morality. As soon as this happened, the Myanmars
exchanged their national traits of morality for material advantages.
Then the qualities of bravery and generosity also vanished. The spirit
of sacrifice was not valued any more. Enen if they did so, they did it
only in respect of their work and responsibilities but would not do so
in respect of benefits and privileges which included wealth and
property, appointments, high offices, fame and honor. If it is
contended that there are those who wish to sacrifice both in respect
of their work and respon-sibilities, and benefits and privileges,
their number will be so very small that it may be counted on one’
fingers.
Then, the solidarity of the country would decline from the samavāya
state to the samyoga state. It would not be compact, well-kint and
homogenous any more. The samyoga sambandha way of organization could
bring about quantitative union. Only the samavāya sambandha way could
achieve qualitative solidarity. Only people with identical views and
morality could be organized into samavāya sambandha solidarity.
People who had identical views but had no identical morality or who
had neither identical views nor identical morality could not be
organized into samavāya sambandha. They could only be organized into
samyoga sambandha.
All the Myanmars depend on the country of Myanmar in which they live,
according to UPanissaya paccaya of Patthāna. Therefore, the country of
Myanmar is the benefactor of all those living in it. It is, therefore,
everyone’s duty to pay the debt so that the benefactor might not
disappear from the loka. ‘Everyone’ here includes all the races livint
in Myanmar. Paying back the debt of gratitude is a fundamental
obligation of life and a noble deed.
There is nothing strange about the paying of a debt of gratitude. It
is just organizing the various indigenous races according to samavāya
samnandha method.
In this, it is important for the indigenous races to have identical
views. This, however, is not enough. They must also have identical
sense of morality. Having identical views and indentical sense of
morality, means in common language, havig the spirit of sacrifice. One
has to sacrifice in the discharge of one’s duty, or in the enjoying of
one’s privileges. If all the people liging in Myanmar were, in their
relation with one another, to refrain from taking advantage of others
but were to sacrifice their rights, thecountry of Myanmar would
certainly be the pleasantest country in the world. According to
history, Myanmar has once been such a country.
Of the two kinds of conduct ‘taking advantage’ and sacrifice’,
‘sacrificing’ is more valuable than ‘taking advantage’ according to
the teaching of the Buddha. ‘Taking advantage’ can be easily practice
by any one, but sacrificing can be practiced only by the virtuous
ones. There had been many virtuous ones in Myanmar from Pagan age up
to the end of Konbaung age. There were also a considerable number of
them even under alien rule. At present, they are scarce and Myanmar is
in great need of them.
May they appear in a large number, vying with one another, not only to
sacrifice themselves for the people of Myanmar but will also denounce
the benefits resulting from their sacrifices.
According to the Buddha’s teaching, when one realy sacrifices not only
in his duties and responsibilities but also in the enjoyment of the
benefits and privileges arising out of his sacrifices, all kinds of
advantages and opportunities will come to him in force. They will come
in the form of wealth and luxuries, high offices and posts, fame and
honor and so on. He cannot stop them. They will force their way to
him. The more he refuses, the more they will come. This is called the
first army of Māra, according to the Pitakas.
All that opportunities and privileges come to him, are to destroy the
sacrifices made by the noble ones and are just the offensive action of
the Evil Māra. They would come in the guise of sukha (pleasures) or of
dukkha (suffering). Some might be able to withstand the dukkha
offen-sive but might succumb to the temptations of sukha. Māra is full
of wiles and ruses. When he does not succeed with the weapon of
dukkha, he usually would resort to the weapon of sukha.
For this reason, it is important to be able to withstand the sukha
offensive of Māra. In fact, only when he can withstand Māra’s
onslaught by sukha, one really becomes noble. Everybody have a noble
heart, but this is not enough. In practice, one must be able to
sacrifice oneself in the discharge of one’s duties and
responsibilities as well as in the enjoyment of one’s privileges and
opportunities. Then only can one be called noble.
There really have been noble personages in the history of Myanmar.
Some were minsters, some were generals, and some were ordinary
citizens. They belonged to various stratums of society. There is no
need to look for them especially; they are present everywhere in our
environment.
According to Upādāna Paccayā Bhavo of the Paticca Samuppāda desana,
all views and conduct are dependent on Upādāna (craving, grasping).
Environment as kāmpādāna is embraced by upādāna. There-fore, good
environment produces (or facilitates) good view and good conduct (of
the people). Bad environment produces bad view and con-duct. Modern
view, as ditthupādāna, is included in Upādāna.
If the modern view, therefore, is good, the view and morality of the
people are good, too. If the modern view is bad, the view and morality
of the people are bad. Character and trait as Sīlabbatupadāna
(clinging to practices of and belief in mere rules and rituals) not
leading to the right path are included in upādāna (clinging). That is
the reason why if a person’s character and traits are good, he will
have good views and morality. The atta of ‘I’ (ego) is also included
in Attavādupādāna in Upā-dāna. For this reason, if one uses his atta
rightly for the good of the loka, he will have the right view and
morality. If one uses his atta wrongly for the good of his own person,
he will have bad view and morality. This is what the Buddha has
taught.
Shin Araham’s Effort
Since the Buddha Sāsanā was firmly established in Myanmar on account
of the efforts of Venerable Shin Araham, the national character-ristic
and trait emerged in the people headed by King Anawratha. It was
bravery and generosity built on sacrifice, which in turn was built on
love of oneself, one’s family, one’s country and nation and the
humanity at large. It also had to be based in turn on the practice of
striving to perceive and kill tanhā (craving). Then only bravery and
generosity attained as the result will become the right characteristic
and trait built on dhamma.
In truth, the present day people of Myanmar, too, are brave and
generous. There is no doubt about it. But it is necessary to build
bravery and generosity systematically according to the Buddha’s
teaching. Every act of bravery is not associated with Sacca (truth).
There are also acts of bravery not associated with Sacca. Likewise,
every act of generosity is not associated with Sacca. There are also
act of generosity not associated whth Sacca. An act of bravery not
associated with Sacca is called stupi-dity. An act generosity not
associated with Sacca is called corruption.
Upper Srtructure and Foundation
According to the constitution of the mind, bravery and generosity are
like the upper structure of a building. Under the structure and the
foundation are in conformity, the building can be of use to the loka.
If they are not in conformity, the building will not only be of no use
to the loka but be a danger also. Every act of bravery or generosity,
therefore, does not deserve praise.
If bravery and generosity associated with Sacca were to be built up as
Manmar national characteristic or symbol, it is essential for the
spirit of sacrifice to be first laid as the foundation.
Making sacrifices, in the Sacca terminology, is getting rid of
Sam-udaya Sacca (the original cause). All the mental factors of the
upper structure built on the foundation of sacrifice are Sacca
dhammas. Sacri-fice hrer means giving up one’s interests' wich is
called Muttacāga. It is translated into Myanmar as ‘gining up
completely without expecting any-thing.’ The following question is
posed in the Pitakas with regard to such a deed and it is for the
reader to give the answer:-
“A mother had two sons. One fetched water for her expec-ting to
receive some pocket money from her. The other fetched wat -er for her,
as he considered that, it was his duty to do so, not expe-cting any
reward for the deed.”
Here the loka is the mother. The people are the sons and daughters. If
that be so, what type of son or daughter is the reader? The reader may
answer as he or she likes keeping the expected benefit in view.
************ ********** ***********
The Sole Aim
The sole aim of this book is to lay a firm foundation in the people of
Myanmar of the spirit of sacrifice, or if they are unable to cultivate
this spirit yet to adore those who have it. In fact, of sacrifice is a
meritorious deed of Pāramī (perfect exercise of ten principal virtues
of the Bodhistta as a condition of his attainment of Perfect Wisdom).
A Pāramī deed will always bear fruit. It is not like an ordinary
kāmāvacara kusala deed which may or may not bear fruit. According to
the attributes of dhamma (Sanditthika), it can be put to the test and
experienced.
If one will do a deed at a sacrifice as a duty without expecting any
gain for oneself, for the family, for the country and nation, for the
people of the world and humanity and the sāsanā (Buddha’s teaching),
such a deed will surely succeed. There is no doubt about it. If one
merely proclaims, without making any sacrifice whatsoever that he is
working for the nation and the sāsanā, or that he is a patriot, it
will just be and empty boast. In truth, only if one builds anything on
the foundation of sacrifice can it be successful. According to
history, all the nation building projects in Anawratha’s time and
Alaungpaya’s time were successful because they were all based on the
foundation of sacrifice. It is a historical fact.
The Model
If the great importance of the spirit of sacrifice is to be explained
according to the Pitakas, it is a necessary to take the lives of the
Bodhi-satta Prince Siddhattha as the model. Through-out the entire
period Myanmar remained as an independent sovereign state, the Myanmar
cultivated the spirit of sacrifice taking the Bodhisatta Prince
Siddhattha as the model. With this spirit they built up patriotism,
love of humanity and other thoughts and ideas.
The solidarity of the Myanmar of that time was wonderfully compact and
firm as they were of the same view and the same character. Later when
Myanmar fell under alien rule, the Bodhisatta Prince Siddhattha was no
longer regarded as the model. Other heroes took his place in the minds
of the people. Then the sacrifices made by Myanmar took the nature of
vānijja (commerce). They came to look upon sacrifice as a capital
outlay and wanted profit on it. Then the Myanmar had no solidarity any
longer.
Under the circumstances, “Father” Thakin Htain Win has been urging the
auther to write a book on the life of the Budhisatta Prince Siddhattha
to revive him as the model in the hearts of the Myanmar and to
reinfuse into them the spirit of sacrifice. In appreciation of ‘Father
Thakin Htain Win’s cetanā towards the country and the nation and of
his endeavors for their well being, the author has written this book.
Peerless Benefactor
The Bodhisatta Prince Siddhattha is the peerless benefactor of the
loka. For four asankheyya and a hundred thousand worlds, from the time
he was Hermit Sumedha up to the time he was Prince Siddhattha, with
the sole aim of becoming the Buddha and to work for the welfare of the
loka, not expecting any advantage for himself, he had with pure
compassion on the loka made sacrifices. In fact, the Bodhisatta Prince
Siddhattha was the peerless benefactor who deserves never to be
forgotten.
However, there are now those in the loka who have forgotten their
indebtedness to him. Not to say of the loka, even in Myanmar there are
now people who have forgotten him, who have forgotten their
indebted-ness to him, who do not even know him. Forgetting what should
not be forgotten is ‘amangala’ (inauspiciousness). That is the reason
why it is necessary to remember what we should not forget. Then only
will it become auspicious (mangala).
The life of Bodhisatta Prince Siddhattha will be described in two
parts. The first part will deal with his life as Hermit Sumedha and
end with his attainment of Sabbaññutañāna (Perfect Wisdom) and
becoming the Buddha. The second part will be devoted to the events
that took place from the time he attained Budddhahood up to the time
of the Grerat of His Passing Away (Mahāparinibbāna). Everything he did
before and after his attainment Buddhahood was based on sacrifice.
The result that he wanted to achieve out of the sacrifices was to
become one who could sacrifice most for the good of the loka. He did
not expect anything else. As the Bodhistta Prince Siddhattha had
hoped, he ultimately attained Sabbaññutañāna and became the one who
could sacrifice most in working for the good of the loka. His practice
and the results he achieved from it are congruent. The cause is in
conformity with the effect. His practice was sacrificing for the sake
of the loka and the result he wanted was to be one who could make the
most sacrifices for the good of the loka. The results he longed for
were achieved.
On attaining Arahatta maggañāna, he was able to exterminate all the
kilesas (moral defilements), together with vāsanā (impressions
remai-ning in the mind from past good or evil deeds) and became one
who could sacrifice most in the loka. When he attained Sabbaāññutañāna
(Perfect Wisdom), he became one who could do most for the good of all
beings in the loka. Besides, there were other benefits which he had
not longed for, such as becoming king of human beings, devas and
brahmas. If one really does for the good of others at one’s sacrifice,
such benefits as sensual pleasures will come to him by themselves.
There is no need for him to expect or long for them. This law of
nature was experienced by the Bodhistta Prince Siddhattha throughout
all his existences. This law of nature practically holds well in the
loka. It is only necessary for one to practice.
This Book
The life of the Boddhisatta Prince Siddhattha is dealt in the first
part of this book. As it is usual in literature, it is explained with
the use of alphabets, words, pharases and sentences. Efforts have to
be made to enable the readers to grasp their meaning readily.
The meanings may be classified into three types- saddattha mean-ing,
adhippayattha meaning and bhavatta meaning. When they are taken
together with their senses, we have book learntng from saddattha,
learn-ing bout the loka from adhippayattha and knowledge about life
from bha-vattha. It is also called knowledge about the khandha.
In fact, book learning is attained direct from the sentences (vākya)
and learning about the loka and bhava is not directly attainable from
sentences (vākya) but from the ‘back’ of the sentences (that is be
deduc-ing from the meaning of the sentences). They are, therefore, not
visible to the naked eye but can only be seen through the eye of
wisdom.
Therefore, those well versed in grammar say that every sentence has
usually the visible part and the invisible part. The visible aprt can
be read with the naked eye and the invisible part with the wisdom eye.
Every sentence in this book also has two parts, the visible and the
invisible parts. From the visible part, the readers will have book
learning about the existences of Prince Siddhattha while from the
invisible part, they will learn about the loka and the bhava in
connection with the existences of Prince Siddhattha, thus:-
Each and every being has two kinds of responsibility from their birth.
And hermit Sumedha laid down these two respon-sibilities as to be
incomparable in making sacrifices inte loka and to be matchless in
sering for the well being of others.
That is the description of the two responsibilities in common
language. Incomparability in making sacrifices is the attainment of
Arahatta Maggañāna which exterminates all moral defilements together
with vāsanā (impressions remaining in the mind from past good or evil
deeds). Matchless ability to work for the well being of others is the
attainment of Sabbaññutañāna (Perfect Wisdom).
These two responsibilities were the results which Hermit Sumedha had
wanted to attain. For him, there was no other result besides the two,
he wanted to have. Though he had other wants, by the power of these
two responsibilities, results concerning sensual pleasures had always
come to him in full force from the time of his existence as Hermit
Sumedha up to his last existence as Prince Siddhattha. Hermit Sumedha
was always able to repulse them; Prince Siddhattha also was able
always to repulse them. In truth, all those who really work for the
well being of others, sacrificing their own welfare, are able to
repulse the resultant dhammas concerned with sensual pleasures which
appear to surround and engulf them.
Such knowing or learning is called bhava learning.
According to the Buddha’s teaching, everybody has two
responsibilities. One is to make sacrifices and the other is to work
for the good of others. The life of a man begins with these two
responsibilities and also ends with these two responsibilities. These
two responsibilities are, therefore, called the bounds of the human
sphere. In truth, man should remain within these two boundaries. If it
were said there were men beyond these two boundaries, how would the
readers called them? They may call them as they like. The intention of
the author is for the readers to have this knowledge after they have
read the book. This knowledge is called the knowing of bhava.
At the back of the sentences in this book, there are two kinds of
meanings to enable the readers to have these two kinds of knowledge.
Though they might not be seen through the naked eye, they might be
perceived with the eye if wisdom.
I conclude thisbook with the short verse on making sacrifices and
working for the well being of others, which ‘Father’ Thakin Htain Win
often chants. The meaning is as follows:-
DARING TO SACRIFICE LITTLE BY LITTLE
WILL ENSURE GOOD FUTURE EXISTENCES
*************** **************
U Shwe Aung
M.A (Sanskrit)
