Assignments of OS Students for the Fourth Year

8/19/2019 Assignments of OS Students for the Fourth Year

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တတႏ ၊ ေအရွ ႕တ ငးပညာအထူ းျပဳ

၂၀၁၆ ပညာသင္ ႏ (ပထမႏွ ဝ

First Semester) Assignment

1. (a) B

lavagga

Bælavagga is the fifth section of the Dhammapada. On two types of fools:

those who do not recognize their faults as faults and those who do not forgive

those who, having recognized their faults, seek forgiveness for those faults. On

the types of people who misrepresent the teachings of the Buddha: those

understanding right view but choosing wrong view; those misunderstanding

right view; those who say the Buddha said something the Buddha did not say;

those who say the Buddha did not say something he did say; those who call for

the explanation of something already explained; and, those who deny the need

for explanation of something that needs explaining. On the fate of those with

wrong view: rebirth as an animal or into hell.

2. (b) Dhamma¥¥havagga

In the Dhamma¥¥havagga, a series of verses that primarily focus on how

one shouldn’t rely on appearances to determine whether someone is wise,

because a fool can be disguised in such a manner.

“A head of gray hairs doesn’t mean one’s an elder. Advanced in years,

one’s called an old fool. But one in whom there is truth, restraint, rectitude,

gentleness, self-control he’s called an elder, his impurities disgorged,

enlightened,”

Similarly, just because someone wears the ochre robes doesn’t mean that

he ought to be followed. The world is filled with charlatans. And many of these

tricksters write books, very important books, and they need to promote these

books, so they talk a good talk to promote what they say so you will buy their

book.


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“A shaven head doesn’t mean a contemplative. The liar observing no

duties, filled with greed & desire: what kind of contemplative’s he? But

whoever tunes out the dissonance of his evil qualities large or small in every

way by bringing evil to consonance: he’s called a contemplative.”

I’ve been searching for a sutta and I can’t find it, but it’s one where the

Buddha outlines clearly how to determine whether someone is a suitable

teacher. It’s really frustrating that I can’t find it. But the gist of the sutta is first

determine whether the teacher knows the Dhamma and second determine

whether the teacher follows the Dhamma, regardless of whether he or she

knows it. So if you find someone who knows the Dhamma, but does not follow

it, then that person is not a suitable teacher. Likewise, someone who does not

know the Dhamma and does not follow the Dhamma is also unsuitable. But if

someone doesn’t know the Dhamma, but follows the Dhamma, that person may

be worthy of following. So there are good people out there that are worthy of

following, even if they don’t know squat about the Dhamma. Living the

Dhamma matters more than knowing it.

2. Write the life story of theÆ

nand

Thera.

Ænandæ was one of the principal disciples of the Buddha. He was a first

cousin of the Buddha and was deeply attached to him.

He came to earth from Tusitæ and was born on the same day as theBodhisatta, his father being Amitodana the Sækiyan, brother of Suddhodana.

Mahænæma and Anuruddha were therefore his brothers (or probably step-

brothers).

Ænandæ entered the rder in the se!ond year of the "uddha#s ministry,

to$ether with other Sækiyan prin!es, su!h as "haddiy, Anuruddha, "ha$u,

%imila and &e'adatta, and was ordained by the "uddha himself, his upahæya bein$ "elatthassa. Soon after, he heard a dis!ourse by *u++a Mantænputta and


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be!ame a Sotæpanna. n Sayutta ikæya, Ænandæ a!knowled$es his

indebtedness to *u++a and $i'es an a!!ount of *u++a#s sermon to him.

&urin$ the first twenty years after the /nli$htenment, the "uddha did not

ha'e the same personal attendants all the time. 0rom time to time 'arious monks

looked after him, amon$ them bein$ æ$asamæla, æ$ita, 1pa'æna,

Sunakkhatta, the no'i!e 2unda, Sæ$ata, 3ædha and Me$hiya. 4e are told that

the "uddha was not parti!ularly pleased with any of them. At the end of twenty

years, at an assembly of the monks, the "uddha de!lared that he was ad'an!ed

in years and desired to ha'e somebody as his permanent body-ser'ant, one who

would respe!t his wishes in e'ery way. 5he "uddha says that sometimes hisattendants would not obey him, and on !ertain o!!asions had dropped his bowl

and robe and $one away, lea'in$ him.

All the $reat dis!iples offered their ser'i!es, but were ree!ted by the

"uddha. Ænandæ alone was left6 he sat in silen!e. 4hen asked why he did not

offer himself, his reply was that the "uddha knew best whom to !hoose. 4hen

the "uddha si$nified that he desired to ha'e Ænandæ, the latter a$reed to a!!ept

the post on !ertain !onditions.

5he "uddha was ne'er to $i'e him any !hoi!e food or $arment $otten by

him, nor appoint for him a separate 7fra$rant !ell8 (residen!e), nor in!lude him

in the in'itations a!!epted by the "uddha. 0or, he said, if the "uddha did any of

these thin$s, some would say that Ænandæ#s ser'i!es to the "uddha were done

on order to $et !lothes, $ood fare and lod$in$ and be in!luded in the in'itations.

0urther he was to be allowed to a!!ept in'itations on behalf of the

"uddha6 to brin$ to the "uddha those who !ame to see him from afar6 to pla!e

before the "uddha all his perple9ities, and the "uddha was to repeat to him any

do!trine tau$ht in his absen!e. f these !on!essions were not $ranted, he said,

some would ask where was the ad'anta$e of su!h ser'i!e. nly if these


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pri'ile$es were allowed him would people trust him and reali:e that the "uddha

had real re$ard for him. 5he "uddha a$reed to the !onditions.

;. (a) the story of 3 ohinther

3ohin was born at


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5he $uardian spirit did as instru!ted by Sakka, and Anæthapi+?ika a$ain

be!ame ri!h. 4hen the $uardian spirit told Anæthapi+?ika about the information

and instru!tions $i'en by Sakka. 5hen Anæthapi+?ika took the $uardian spirit to

the "uddha. 5o both of them the "uddha said, 7ne may not enoy the benefitsof a $ood deed, or suffer the !onse=uen!es of a bad deed for a lon$ time6 but

time will surely !ome when his $ood or bad deed will bear fruit and ripen8.

5hen the "u ddha spoke in 'erse as followsD

7/'en an e'il person may still find happiness so lon$ as his e'il deed does not

bear fruit6 but when his e'il deed does bear fruit he will meet with e'il

!onse=uen!es.8

“Even a good person may still meet with suffering so long as his good deed

does not bear fruit: but when it does bear fruit he will enjoy the benefits of his

good deed.”

At the end of the discourse, the guardian spirit of the gate of

Anæthapi+?ika#s house attained Sotæpatti 0ruition.

;. Sele!t one of the *a Ehas and fully assess its do!trinal 'alue.

SabbaEEubhævapaEha that conflicted Milinda was, how can the Buddha

be omniscient, when it is said that he reflects or thinks? In

SabbaEEubhævapaEha, the Buddha said that there are seven classes of mental

ability. Firstly, there are ordinary people (Puthujjana) who are full of desire,

hatred and delusion; untrained in their action, speech and thought; their thinking

acts slowly and with difficulty.

Secondly, there are stream-winners who have attained to right view and

rightly grasped the Master’s teaching. Their thinking powers are quick and

function easily as far as the first three fetters are concerned but beyond that they

function slowly and with difficulty.


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Thirdly, there are once-returners in whom desire and hatred are reduced.

Their thinking powers work quickly and easily as far as the five lower fetters

are concerned but slowly and with difficulty beyond that.

Fourthly, there are non-returners in whom desire and hatred are

eliminated. Their thinking powers work quickly and easily as far as the ten

fetters but slowly and with difficulty beyond that.

Fifthly, there are the arahants in whom the floods of sensual desire, desire

for rebirth, personality-belief and ignorance have ceased, who have lived the

holy life and reached their final goal. Their thinking powers work quickly as far

as the range of a disciple is concerned but slowly and with difficulty beyond

that.

Sixthly, there are Solitary Buddhas who are dependent on themselves

alone, needing no teacher. Their thinking powers work quickly as far as their

own range is concerned but as regards that which is exclusively the range of the

Perfectly Enlightened Ones their thinking works slowly and with difficulty.

Like a man who would readily cross a small river that was on his own property

but would hesitate to cross the great ocean.

Lastly, there are Perfectly Enlightened Buddhas who have all knowledge,

are endowed with ten powers, the four modes of fearlessness, and the eighteen

characteristics of a Buddha. Their thinking powers are quickly exercisedwithout sluggishness in any area of knowledge. As a sharp bolt on a powerful

crossbow would easily pass through a thin cloth, just so their knowledge is

unimpeded and easily outclasses the other six. It is because their minds are so

clear and agile that the Buddhas can display the Twin Miracle. From that we

may only guess how clear and active their powers are. For all these wonders

there is no reason other than reflection that can be asserted.


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Nevertheless, reflection is carried out for the purpose of seeking out what

was not already clear before the reflection began.

A rich man would not be called poor just because there was no food

prepared when a traveler arrived at his house unexpectedly; nor would a tree be

called barren when it was fully laden just because no fruit had yet fallen on the

ground. So too the Buddha is indeed omniscient although his knowledge is

gained through reflection.

1. What are the lessons you have got from the Guttilajætaka.

The Buddhisatta was born as a musician in Benares. He wasunmarried

and supported his blind parents. He had as pupil MFsila from Ujjen, and to him

Guttilataught all he knew. Later, Guttila introduced MFsila at the king’s court

where, as soon as he had the ear of the king, he arranged for a competition with

his master, that the king might decide who should be the court musician.

Guttila, fearing a contest in his old age, fled into the forest where Sakka

appeared before him and promised to help him to victory. The contest was held,

and when Guttila played according to Sakka’s instructions, the sound of his

music filled the city and heavenly nymphs descended to earth to dance. MFsila

was defeated and stoned to death by the enraged crowd. Later, Sakka sent

Mætali to fetch Guttila to Tævatimsæ in his chariot, and as a return for his music

Guttila was allowed to discover to what good deeds the inhabitants of

Tævatimsæ owed their birth there. On returning to earth after seven days, he told

the people what he had seen and exhorted them to do well.

It is said that once Guttila sent a thousand to a woman, wishing to win her

favour, but she would not grant it. He decked himself, and in the evening sang

and played his lute outside her house. She was so enthralled by his music that

she opened her window and, thinking it was a door, walked out and was killed

by the fall.


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Guttila is mentioned as one of the four human beings who went to

Tævatimsæ even in their human body, the others being Sædhna, Nimi and

Mandhætæ.

1. Decline fully m

tG

(fem.) or kat (masc.)

Feminine nouns ending in G belong to nouns of relationship, like mætG, ‘a

mother’; and their declension differs from pitG, ‘a father,’ in the acc. Pl., which

takes the termination s (H) instead of n : thus, mætGH.

1. Conjugate fully the following in perfect tense given in bracket:

√n (P & Æ), “to lead”

Person Sing. Dual Plur.

1st Pers. Ninæya or ninaya ninyiva ninyima

2nd

pers. Ninetha ninyathuH ninya

3rd

pers. Ninæya ninyatuH ninyuH

2. Formation of Gerund

If one sentence consists of one subject and two or more actions, the

verbal noun denoting a preceding action is gerund and the verb denoting the

final action is the main verb. The gerundial suffix is tvæ.

Addition of tv

1. tvæ is directly added to the roots ending in æ and the roots reckoned as

ending in æ and the æ is sometimes changed to a, i or .

/$. &æ I t'æ J datt'æ 7ha'in$ $i'en8

&he K dhæ I t'æ J dhit'æ 7ha'in$ drunk8

Cai K $æ I t'æ J tt'æ 7ha'in$ sun$8


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So K sæ I t'æ J st'æ 7ha'in$ finished8

2. tvæ is directly added to the roots ending in i, , u, F and G. Sometimes, the final

vowels of those roots undergo Gu+a substitutes when they admit if i.

/$. @i I t'æ J it'æ 7ha'in$ !on=uered8

Lru I t'æ J Lrut'æ 7ha'in$ heard8

"hF I t'æ J bhFt'æ 7ha'in$ been8

hG I t'æ J hGt'æ 7ha'in$ taken8

L I i I t'æ J Layit'æ 7ha'in$ slept8

3. When tvæ is directly added to the roots ending in consonant, the final

consonants of the roots and the initial t of the suffix change according to the

consonantal sandhi as: c+ t = kt, ch + t = s.¥, I t J kt or s.¥, dh I t J ddh, bh I t

J bdh, L or s. I t J s.¥, h I t J $dh or ?h.

/$. Si! I t'æ J sikt'æ 7ha'in$ sprinkled8

*ra!h I t'æ J pGs.¥'æ 7ha'in$ asked8

"hu I t'æ J bhukt'æ 7ha'in$ eaten8

sG I t'æ J sGs.¥'æ 7ha'in$ !reated8

budh I t'æ J buddh'æ 7ha'in$ known8

labh I t'æ J labdh'æ 7ha'in$ $ot8

naL I t'æ J nas.¥'æ 7ha'in$ perished8

d'is. I t'æ J d'is.¥'æ 7ha'in$ hated8

dah I t'æ J da$dh'æ 7ha'in$ burnt8

$uh I t'æ J $F?h'æ 7ha'in$ hidden8

4. The preceding letters ya, va, ra of roots are changed to I, u, G respectively by

Samprasæra+a (the mutual interchange of the vowels i, u, G, lG and their

corresponding semivowels y, v, r) when tvæ is directly added to roots.

Eg. Yaj + tvæ = is.¥væ “having worshipped”

Vac + tvæ = uktvæ “having spoken”

*ra!h I t'æ J pGs.¥'æ 7ha'in$ asked8


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5. The penultimate nasal of roots is generally dropped when tvæ directly added

to roots.

Eg. Las + tvæ = Lastvæ “having praised”

Bandh + tvæ = baddhvæ “having tied”

AE j + tvæ = aktvæ “having anointed”

SaE j + tvæ = saktvæ “having adhered”

BhaE j + tvæ = bhaktvæ “having broken”

6. When tvæ is directly added to the roots ending in n or m, these final

consonants are generally not elided. Sometimes tvæ is added to those roots

with connecting vowel i.

Eg. Han + tvæ = hantvæ “having killed”

Gam + tvæ = gantvæ “having gone” (m is dentalized.)

Ram + tvæ = rantvæ or ratvæ “having rejoiced”

Lam + i + tvæ = Lamitvæ “having been quiet”

7. The suffix if the 10th conjugation and causative, aya, is retained when tvæ is

added to bases with connecting vowel i.

Eg. Cur > coraya + i + tvæ = corayitvæ “having stolen”

Cint > cintaya + i + tvæ = cintayitvæ “having considered”

Budh > bodhaya + i + tvæ = bodhayitvæ “having made to know”

8. If tvæ is directly added to the roots ending in G-, the G- preceded by a

consonant of labial class is changed to Fr, and another consonant, to r.

Eg. pG- + tvæ = pFrtvæ “having filled”

tG- + tvæ = trtvæ “having crossed”

stG- + tvæ = strtvæ “having spread”


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2. Write a brief account of Uttar jvamah thera.

Uttaræ jvamahæthera was a native of RæmaEEadesa and was a pupil of

Prænadassimahæthera, who lived at Sudhammanagara. The Mahæthera was

endowed with lokiyajjhæna and abhiEEa. Being thus gifted, he would, every

morning, proceed to Magadha and sweep the court-yard of the Mahæbodhi tree

in Uruvelæ, return to Sudhammapura and go on his alms-pilgrimage.

One morning while he was sweeping the court-yard of the Mahæbodhi

tree, certain traders, who lived in Uruvelæ and were on their way to Magadha

from Sudhammapura, saw him and on their return, related what they had seen to

the people of Sudhammapura. Thus it was that the possession of supernatural

powers by Prænadassimahæthera, as a concomitant of his attainment of

lokiyajjhæna and abhiEEæ, became known.

In the year 532, Sakkaræ j, Uttaræ jvamahæthera, the Preceptor of the king

of Pugæma, with the object of worshipping at the shrines in Lank æk pa, set out

for Kusimanagara. On arrival at Kusimanagara, Uttaræ jvamahæthera embarked

in a ship, accompanied by many other priests and by Chapa¥asæmanera.

Uttaræ jvamahæthera embarked in a ship and set out for Lak æk pa. On his

arrival there, the Mahætheras, residing in Lak ædpa, came together in a body

and accorded him a meet reception. As they were well-disposed towards him,

they said: “We are the spiritual successors of Mahæmahindathera, whoestablished the Religion in Lak ædpa, while you and the other priests in your

company are the spiritual successors of the two Mahætheras, called So+a and

Uttara, who established the Religion in Suvannabhumi. Let us all, therefore,

perform together the ceremonies incumbent upon the Order.” Having spoken

thus, they performed the upasampada ordination on Chapata, the Twenty –year

old samanera.


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After this, Uttarajivamahathera, having accomplished the object of his,

namely, the worshipping, etc., at the shrines in Lankadipa, made preparations to

return to Pugama.

Chapata asked permission from Uttarajvamahathera to remain in

Lankadipa and return home only after I have mastered the Tipitaka together

with its commentaries and remained behind in Lankadipa.

Uttarajivamahathera, accompanied by his larger company of priests,

embarked in a ship and returned to Kusimanagara. Thence he proceeded to

Pugama and took up his residence there.

Meanwhile, the priest, Chapata, by dint of hard study, had acquired a

knowledge of the Tipitaka together with its commentaries; and as he had

completed his tenth year in orders, he acquired the designation of thera. Being

now desirous and if, in the event of the death of Uttarajivamahathera, I did not

wish to associate with the priests of Pugama in the performance of ecclesiastical

ceremonies, how could I, in the absence of a pancavaggagana, perform such

functions separately? It is, perhaps, proper, therefore, that I should return home

in the company of four other priests, who are well-versed in the Tiptaka.”

After reflecting thus, he appointed Sivalithera, a native of Tamalitthi,

Tamalindathera, the son of the Raja of Kamboja, Anandathera, a native of

Kincipura and Rahulathera, a native of Lankadipa, to accompany him andembarking in a ship, returned to his native country. These five Mahatheras were

well-versed in the Tipitaka and were learned and able; and among them,

Rahulathera was the ablest and the most learned.

On the arrival of these five Mahatheras at Kusimanagara, the time for

journeying on to Pugama was unseasonable, because of the approaching vassa

and they, accordingly, observed their vassa at Kusimanagara. The site and walls


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of the monastery, where they spent the vassa, may be seen, to this day, on the

south side of Kusimanagara. At the conclusion of the observance of the vassa,

Chapatamahathera celebrated the pavarana and set out for Pugama,

accompanied by the four theras.

Meanwhile, a few days before the arrival of Chapatamahathera,

Uttarajiva-mahathera had died.

On reaching Pugama, Chapatathera heard theat his own teacher,

Uttarajiva-mahathera, was dead and repaired to his tomb and performed such

acts as that of making obeisance and asking the forgiveness of the deceased. He

then took counsel with four theras. Through pride, Chapatamahathera declined

to associate with the priests of Pugama in the performance of ecclesiastical

ceremonies and he performed such functions separately.

1. Describe King R

m

dhipati’s Repuest to Visit S

haN

ad

pa

King Ræmædhipat invited the twenty-two theras, headed by Moggallænaand addressed them thus: “Reverend Sirs, the upasampadæ ordination of the

priest in RæmaEEadesa now appears to us to be invalid. Therefore, how can the

Religion, which is based on such invalid ordination, last to the end of 5,000

years? Reverend Sirs, from the establishment the Religion in ShaNadpa up to

the present day, there has been existing in the Island an exceedingly pure sect of

priests, who are the spiritual successor of the residents of the Mahævihæramonastery. If, Reverend Sirs, you to ShaNadpa and after selection out of the

fraternity, whose members are the spiritual successors of the priests of the

Mahævihæra, who are pure and free from censure and reproach, receive at their

hands the upasampadæ ordination in the udakukkhepasmæ consecrated on the

Kalyæn River, where the Fully Enlightened One enjoyed a bath; and if you

make this form of the upasampadæ ordination the seed of the Religion, as it

were, plant it and cause it to sprout porth by conferring such ordination on men


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of good family in this country of RæmaEEadesa, who have faith and are desirous

of taking orders, the Religion will become pure and last till the end of 5,000

years.

“Reverend Sirs, by your going to ShaNadpa, much merit and great

advantages will accrue to you. Reverend Sirs, on your arrival in ShaNadpa and

opportunity will be afforded you of adoring and making offerings to the Holy

Tooth Relic, to the Bodhi trees, headed by the one which was the Southern

branch (of the tree at Buddha Gayæ) to the Ratanacetiya and other shrines and to

the Cetiy of the Holy Foot-print of the Blessed One on the top of the

Samantak F¥a hill. Therefore, Reverend Sirs, your great accumulation of merit

will increase.

To this the theras replied: “Mahæræ jæ, your excellent request is, indeed, in

conformity with the law, because it is actuated by a desire to promote the

interests of the Religion. The visit to ShNadpa will increase our great

accumulation of merit. We, therefore, grant you the favour and will visitShaNadpa. “Saying thus, the theras gave a promise.

2. Translation

Ræmædhipati Mahæræ jæ had grand festivals held for three days; and on

Thursday, the day of Mahæpaværanæ, the great bell was conveyed to qurdrangle

of the Kesadhætucetiya, in order that it might be presented to it. On Friday, the1

st day (after the day of Mahæpaværanæ), offerings were made to the priests

residing in Tigumpanagara and the King commanded that largess be given to

paupers, way-farers and beggars. On Sunday, the 3rd

day (of the dark half of the

same month), eleven boats were adorned in a reverent manner and ministers

were sent to escort the theras.


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1. Discuss fully the nine virtues of the Buddha.

2. (d) The Virtues of the Buddha (Araha and Sammæsambuddho)

Araha

He is far away from all mental defilements. He has destroyed all mental

defilement; He has cut off the rounds of Sasæric lives completely; He is

worthy of respect and homage from all sentient beings; He does not do evil

deeds in solitude, and never indulges in them even when others are not present.

So Araha comprehends these noble and sacred powers of the Buddha.

Perfection is his greatest virtue.

Samm sambuddho

The Buddha wins Supreme Enlightenment by his own efforts and

by himself alone, No external help, such as God or Saviour or Avatar (Incarnate

Beings) are necessary. His own Param - Perfections alone make him realize the

highest truths of life, this means a Virtue Characteristics of Sammæsambuddha.

Vijj

cara+

asampanna

He has acquired the pure knowledge and moral conduct in many past

lives and in the present life. So he has perfect knowledge and conduct, with the

title of Vijjæcara+asampanna.

Sugata

He has reached the Bliss of Nibbæna by walking the Right Path (Well-

gone). And he teaches only the Right Way to Peace and Purity, by speaking the

truth always. So he is endowed with Sugata.


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LokavidF

He fully knows and understands the nature of Three Worlds, namely, the

World of living beings (Satta-Loka), the World of Conditioned Things

(Sakhæra Loka). He is the knower of the World, LokavidhF.

Anuttaropurisadhammas

rathi

He is the unsurpassed Guide of men to be tamed. He tames and civilizes

those who are worthy of his teaching. So Anuttaropurisadhammasærathi Gu+a is

attained.

Satth

devamanuss

na

He is Teacher of gods and men, the supreme teacher earning the title

Satthædeva manussæna.

Buddho

As he has realized the Four Noble Truths with the highest conduct and

insight, he is known as Buddha. The Ultimate Truths are known to him.

Bhagav

He has six great mental and spiritual powers and other supernatural

powers. So he is known as Bhagavæ.

1. Deal with the following:

1. (a) Sam

d

na Virat

Samædæna Virat is abstention from immoral a!tions throu$h obser'an!e or

moral pre!epts. Samædæna Virat means undertakin$ to obser'e fi'e or ei$ht or

nine moral pre!epts before the "uddha ima$e or a bhikkhu or elders and


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refrainin$ from doin$ e'il a!tions. t also means that one has made up one#s

mind not to do e'il before one a!tually en!ounters e'il.

n!e upon a time a male lay-dis!iple in Sri Oanka went to the forest in

sear!h of his missin$ !ow.A python !ame to him and wound itself around his

body. e took out his knife to kill it. "ut he suddenly remembered the moral

pre!epts he had undertaken to obser'e and thou$ht, 7 shall a!!ept death if need

be6 shall not bake other#s life. "rea!hin$ of moral pre!epts resembles

destroyin$ the &hamma and it is best for me to $i'e up my life8. So he dropped

his knife and refle!ted on the moral pre!epts he was obser'in$. win$ to the

effe!ti'eness of his morality, the python !ould not keep on windin$ itselfaround his body and departed immediately.

Oike that male lay-dis!iple one should keep the moral pre!epts at the risk

of one#s life, one should $i'e up one#s life instead of brea!hin$ one#s moral

pre!epts. 5here is no =uestion about $i'in$ away one#s property and di$nity for

the sake of keepin$ one#s morality. 5he in'isible $ood results always e9ist

behind e'ery relin=uishment.

>. (b) S ampa tta 'irati

Sampatta 'irati is abstention from immoral a!tions althou$h one

has not undertaken to obser'e moral pre!epts pre'iously. Sampatta 'irati means

instantaneously refrainin$ from !ommittin$ e'il a!tions when one is !onfronted

with the !ause and the obe!t for !ommittin$ e'il a!tions.

n!e upon a time in Sri Oanka, a youth named 2akkana went into the

forest to $et hare#s flesh for his seriously ill mother. 5hen he !au$ht a hare.

4hen he was about to kill it, he felt deeply sorry for the fri$htened hare. So, out

of !ompassion, he set it free. 4hen he rea!hed home, he !ured his mother by

asse'eration of truth on this e'ent. "y the power of PSampatta 'irati Sila# his

mother re!o'ered as if the illness was remo'ed and thrown away from her.


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;. &es!ribe sendin$ the Oo' in$-kindness towards bein$s.

After worshippin$ the /nli$htened "uddha, one should re!ite some or all

ele'en Sutta &is!ourses !alled *aritta or some *ali ) Oet all li'in$ bein$s in the /ast beD 0ree from dan$er, 0ree from

an$er, 0ree from sorrow, a'e pea!e of mind.

(;) Oet all li'in$ bein$s in the 4est beD 0ree from dan$er, 0ree from


(Q) Oet all li'in$ bein$s in the orth beD 0ree from dan$er, 0ree froman$er, 0ree from sorrow, a'e pea!e of mind.

(R) Oet all li'in$ bein$s in the South beD 0ree from dan$er, 0ree from


() Oet all li'in$ bein$s in the South-/ast beD 0ree from dan$er, 0ree

from an$er, 0ree from sorrow, a'e pea!e of mind.

(T) Oet all li'in$ bein$s in the orth-4est beD 0ree from dan$er, 0ree


(U) Oet all li'in$ bein$s in the orth-/ast beD 0ree from dan$er, 0ree


(V) Oet all li'in$ bein$s in the South-4est beD 0ree from dan$er, 0ree



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(W) Oet all li'in$ bein$s below beD 0ree from dan$er, 0ree from an$er,

0ree from sorrow, a'e pea!e of mind.

(>X) Oet all li'in$ bein$s abo'e beD 0ree from dan$er, 0ree from an$er,

0ree from sorrow, a'e pea!e of mind.

တတႏ ၊ ေအရွ ႕တ ငးပညာအထူ းျပဳ

၂၀၁၆ ပညာသင္ ႏ (!တ"ႏ ဝ

First Semester) Assignment

>. 4rite briefly about the life of Si$ la householder.

Si$æla, a youn$ householder of 3æa$aha, was in the habit if risin$ early,

bathin$, and, with wet hair and $arments, worshippin$ the se'eral =uarters of

the earth and sky. 5he "uddha saw him on!e and asked him the reason for this.

Si$æla#s reply was that his dead father had asked him to do so.

5he "uddha then tau$ht him that, in his reli$ion too there war, worship of

the si9 =uarters, but that these =uarters were different. 1r$ed by Si$æla, toe9plain, the "uddha tau$ht him the si9 'i!es in !ondu!t, the four moti'es for

su!h e'il a!tion, the si9 !hannels for dissipatin$ wealth, and the different kinds

of friends.

e then tau$ht him the si9 =uarters to be honoured by performin$ the

duties owin$ to them parents are the east, tea!hers the south, wife and !hildren

the west, friends and !ompanions the north, ser'ants and workpeople the nadir,reli$ious tea!hers and "rahmins the Yenith. &etails are then $i'en of the duties

owin$ to these and of their !ounter duties.

5he Si$ælasutta is an e9position of the whole domesti! and so!ial duty

of a layman, a!!ordin$ to the "uddhist point of 'iew, and, as su!h, it is famous

under the name of Cihi'inaya.

Si$æla be!ame the "uddha#s follower. A!!ordin$


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to the apadæna te9t, it was this Si$æla#s mother who was known as

Si$ælakamætæ.

;. Ci'e a sket!h of the life of @'aka %om rabha!!a.

@'aka %omærabha!!a was a !elebrated physi!ian. e was the son of

Sæla'at, a !ourtesan of 3æa$aha. A$uttara A¥¥hakathæ says that

Abhayaræakumæra was his father. &ire!tly after birth the !hild was pla!ed in a

basket and thrown on a dust-heap, from where he was res!ued by

Abhayaræakumæra. 4hen =uestioned by Abhaya, people said 7he was ali'e8

(@'ati), and therefore the !hild was !alled @'aka6 be!ause he was brou$ht up by

the prin!e (kumærena posæpito), he was !alled %omærabha!!a. t has been

su$$ested, howe'er, that %omærabha!!a meant master of the %aumærabhrtya

s!ien!e (the treatment of infants)6 he is !alled %umærabhFta.

4hen $rown up, he learnt of his ante!edents, and $oin$ to 5akkaslæ

without Abhaya#s knowled$e, studied medi!ine for se'en years. is tea!her

then $a'e him a little money and sent him away as bein$ fit to pra!ti!e

medi!ine. is first patient was the setthi#s wife at Sæketa, and for !urin$ her, he

re!ei'ed si9teen thousand kahæpanas, a manser'ant, a maid-ser'ant and a !oa!h

with horses. 4hen he returned to 3aa$aha, Abhaya established him in his own

residen!e. 5here he !ured "imbisæra of a troublesome fistula and re!ei'ed as

reward all the ornaments of "imbisæra#s fi'e hundred wi'es. e was appointed

physi!ian to the kin$ and the kin$#s women and also to the fraternity of monks

with the "uddha at its head. ther !ures of @'aka#s in!luded that of the setthi of

3æa$aha on whom he performed the operation of trepannin$, and of the son of

the setthi of "enares who had suffered from !hroni! intestinal trouble due to

mispla!ement, and for this !ase @'aka re!ei'ed si9teen thousand kahæpanas.

@'aka was $reatly attra!ted by the "uddha. After @'aka be!ame a

Sotæpanna, he was an9ious to 'isit the "uddha twi!e a day, and findin$


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Amba'ana in 3æa$aha, whi!h he $a'e to the "uddha and his monks. 4hen

"imbisæra died, @'aka !ontinued to ser'e Aætasattu, and was responsible for

brin$in$ him to the "uddha after his !rime of parri!ide.

@'aka#s fame as a physi!ian brou$ht him more work than he !ould !ope

with, but he ne'er ne$le!ted his duties to the Sa$ha. Many people, affli!ted

with disease and unable to pay for treatment by him, oined the rder in order

that they mi$ht re!ei'e that treatment. n dis!o'erin$ that the rder was thus

bein$ made a !on'enien!e of, he asked the "uddha to lay down a rule that men

affli!ted with !ertain diseases should be refused entry into the rder @'aka was

de!lared by the "uddha !hief amon$ his lay followers lo'ed by the people(a$$a pu$$alappasannæna). e is in!luded in a list of $ood men who ha'e

been assured of the reali:ation of deathlessness.

>. /9plain, 7Monks, there are these ei$ht untimely, unseasonable o!!asions for

li'in$ the $odly life8 of Akkha+a Sutta.

5ake the !ase monk when a 5athæ$ata arises in the world an Arahant

fully awakened aboundin$ in wisdom and ri$hteousness a well-farer, world-

knower, in!omparable tamer of tamable men, tea!her, the awakened amon$

de'as and men, an /9alted ne-and &hamma is tau$ht whi!h is tran=uilli:in$,

!oolin$, leadin$ to awakenin$, de!lared by the well-farerD and suppose a person

arise in hell. 5his, monks, is the first untimely, unseasonable o!!asion for li'in$

the $odly life.

A$ain, suppose a 5athæ$ata arise… and &hamma be tau$ht… and person

arise in the animal kin$dom…

…amon$ the *etas…

…amon$ the lon$-lo'e de'a-!ommunity…

…

in the outlyin$ !ountries, amon$ unintelli$ent barbarians, were


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5here is no s!ope for monks, nuns, for lay-dis!iples, male or female …

… in the middle !ountries, but he holds wron$ 'iews, is per'erted in

'ision and thinkD that $ifts, offerin$s and oblations are as nau$htD that the fruit

and result of $ood and bad deeds done are as nau$ht, that this world does not

e9ist, nor the ne9t world6 that there are neither mothers nor fathers, nor bein$s

born spontaneously, not any re!luses or $odly men in the world, who ha'e

found the hi$hest, who ha'e won to the hi$hest, who make de!laration of this

world and of the ne9t, after reali:ation by personal knowled$e…

…

in the middle !ountries, but he is foolish and dull, a witless imbe!ile,unable to distin$uish whether a matter has been spoken well or ill. 5his, minks,

is the se'enth untimely, unseasonable o!!asion for li'in$ the $odly life.

Moreo'er, monks, take the !ase when no 5athæ$ata arises in the world…

&hamma is not de!lared … and a person is born in the middle !ountry, and is

intelli$ent and not dull, nor a witless imbe!ile, but able to tell whether a matter

has been spoken well or ill. 5his, mink, is the ei$hth untimely, unseasonableo!!asion for li'in$ the $odly life.

5hese, monks, are the ei$ht o!!asions…

Monks, there is ust one o!!asion, whi!h is timely, seasonable for li'in$

the $odly life. 4hat oneZ

5ake the !ase monk when a 5athæ$ata arises in the world an Arahant

fully awakened aboundin$ in wisdom and ri$hteousness a well-farer, world-

knower, in!omparable tamer of tamable men, tea!her, the awakened amon$

de'as and men, an /9alted ne-and &hamma is tau$ht whi!h is tran=uilli:in$,

!oolin$, leadin$ to awakenin$, de!lared by the well-farer is tau$ht6 and a person

is born in the middle !ountry and is intelli$ent, not dull, nor a witless imbe!ile,

but able to tell whether a matter has been spoken well or ill. 5his, mink, is theei$hth untimely, unseasonable o!!asion for li'in$ the $odly life.


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7who, when Saddhamma#s tau$ht, win neither birth as man

or sei:e the time, in sooth they forfeit time[8

75athæ$ata is said, times oft are wron$, mu!h hinders man.

4orld is unreal6 that there is no life but the !urrent life6 there is no one in the

world that has attained true knowled$e of enli$htenment),

4orld is unreal6 theat thre is no life but the !urrent life6 there is no one in the

world that has attained true knowled$e of enli$htenment).

(U) when born a fool, unable to dis!ern the differen!e between truth and

nonsense,

(V) when born wise, but in an a$e without wisdom, in whi!h there is no

"uddha to de!lare the holy tea!hin$s.

n the one situation in whi!h it is appropriate to lead the holy lifeD when

born wise in an a$e in whi!h the "uddha has de!lared his holy tea!hin$s.

>. 5ranslate into /n$lish and $i'e the e9p lanation of the followin$ 'erses.

(>) Sabbhire'a samasetha, Sabbetha santha'am.Satam

saddhammamannaya, Seyyo hoti na papiyo.

5ranslation

Asso!iate with $ood men6 form friendship with them. %nowin$ the Oaw

from the $ood men is bein$ noble, not mean.

/9planation

A $ood and 'irtuous person is honest and ri$ht. e a'oids ill deeds.

Asso!iate with $ood men and learn from them the Oaw (&hamma). Su!h

knowled$e is sa!red, not debased.


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5ranslation

5he person lo'es the person who is not 'irtuous and does not lo'e the

'irtuous person, and is pleased with the tea!hin$s of the 'i!ious people. 5hat

person#s a!tion is the !ause of his rain.

/9planation

5he person, who asso!iates with the wi!ked and listens to the words of

the 'i!ious, will $o to rain.

5ranslation

&o not so lo'e to the wi!ked person. 5he pot, !arried on one#s head, not

bein$ full of water, is unstable on the head.

/9planation

75he not-full water pot makes a ro!kin$ sound8, $oes a sayin$. ne

should not $i'e his lo'e and kindness to a wi!ked person. 5he 'i!ious one is notserene and steady, he may be try and do harm if he is not satisfied.

/9press fully about the


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5he ) Sila (ethi!s or

dis!ipline)6 (;) Samadhi (meditati'e !on!entration)6 (Q) *anna (understandin$ or

wisdom).

n this book, the first se!tion (part >) e9plains the rules of dis!ipline, and

the method for findin$ a !orre!t temple to pra!ti!e, or how to meet a $ood

tea!her.

5he se!ond se!tion (part ;) des!ribes samatha#s pra!ti!e, obe!t by obe!t

(see %ammatthana for the list of the forty traditional obe!ts). t mentions

different ata$es of !on!entration.

5he third se!tion (part ;) des!ribes samatha#s pra!ti!e, obe!t by obe!t

(see %ammatthana for the list of the forty traditional obe!ts). t mentions

different sta$es of !on!entration.

5he third se!tion (part Q-U) is a des!ription of the fi'e khandhas (a$$re$ates),

ayatanas, the 0our oble 5ruths, dependent or$ination (*ati!!asamuppada), and

the pra!ti!e of 'ipassana throu$h the de'elopment of wisdom. t emphasi:es

different forms of knowled$e emer$in$ be!ause of the pra!ti!e. 5his part shows

a $reat analyti!al effort spe!ifi! to "uddhist philosophy.

;. /9plain in detail the ten impediments (palibodh ).

A meditator is intent on de'elopin$ serenity !on!entration must first

make an effort to se'er the impediments to meditation. 0or meditati'e monks,

the . A dwellin$ !an be an impediment to one who has many belon$in$s

stored there or whose mind is !au$ht up by some business !onne!ted with it.


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;. A family !onsistin$ of relati'es or supporters be!omes an impediment

for one li'in$ in !lose asso!iation with its members.

Q. Cains, in the sense of the four re=uisites of a monk#s life (robes, food,

lod$in$s and medi!ines), obli$e him to be!ome in'ol'ed in asso!iation with

laymen.

R. A !lass of students is an impediment when it binds the meditator with

duties of tea!hin$ and instru!tion.

. ew buildin$ work is always an impediment to a meditatin$ monk as it

is a responsibility whi!h distra!ts him.

T. A ourney be!omes a sour!e of distra!tin$ thou$hts both in the

plannin$ and in the a!tual tra'el.

U. %in or relati'es, when they fall si!k, sometimes ha'e to be !ared for by

a monk, a responsibility whi!h a$ain takes him away from meditation.

V. ne#s own illness or affli!tion whi!h !alls for treatment is yet another

impediment.

W. "ooks, in the sense of responsibility for the s!riptures, !an be a

hindran!e to some meditators.

>X. /'en the supernormal powers, whi!h are hard to maintain, may be an

impediment for one who seeks insi$ht.

>. &e!line fullyD tman or bh 'in

Ætam an, mas!., 7self8

2ase Sin$ular &ual *lural

om. Ætmæ ætmænau ætmænah.


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A!!. Ætmænam ætmænau ætmænah.

nstr. Ætmanæ ætmabhyæm ætmabhih

&at. Ætmane ætmabhyæm ætmabhyæh.

Abl. Ætmanah. Ætmabhyæm ætmabhyæh.Cen. ætmanah. Ætmanoh. Ætmanæm

Oo!. Ætmani Ætmanoh. ætmasu

2. Conjugation of d in Root-aorist – Parasm.


>st pers. Adæm adæ'a adæma

;nd

pers. Adæh. Adætam adætaQrd pers. Adæt adætæm aduh.

Conjugation of bhF

in Root-aorist – Parasm.


>st pers. AbhF'am abhF'a abhFma

;nd pers. AbhFh. AbhFtam abhFta

Qnd pers. AbhFt abhutæm abhu'an

>. &es!ribe w ith e9amples the formation of the future parti!iple w ith the suffi9

ya.

5he future parti!iple is passi'e in sense and e9presses Pne!essity and

suitability.# t is formed with the suffi9es ya.

>. 4hen ya is dire!tly added to the roots endin$ in æ and the roots endin$ in e, aior o, whi!h is repla!ed by æ, the final æ be!omes e.

/$. @Eæ I ya J Eeya 7should be known8

&æ I ya J deya 7should be $i'en8

&he K dhæ I ya J dheya 7should be sun$8

Cai K $æ I ya I $eya 7should be sun$8

So K sæ I ya J seya 7should be finished8


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;. "efore the suffi9 ya, final and take Cu+a, u and F Cu+a or


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&he I ya J dhya 7to be drunk8

Cai I ya J $ya 7to be sun$8

So I ya J soya 7to be finished8

@Eæ I ya J Eæya 7to be known8%hyæ I ya J khyæya 7to be told8

&hyai I ya J dhyæya 7to be meditated8

;. the final or u of the roots is len$thened.

/$. @i I ya J ya 7to be !on=uered8

I ya J nya 7to be led8

S\ru I ya J s\rFya J 7to be heard8u I ya J hFya 7to be $i'en8

"hF I ya J bhFya 7to be been8

Q. 5he final r. of the roots be!omes ri, but if pre!eded by a double !onsonant, is

$u+ated.

e.$. kr. I ya J frhiya 7to be done8

smr. I ya J smarya 7to be remembered8R. 5he final r. of the roots be!omes r, but if pre!eded by a letter of the labial

!lass !onsonant, be!omes Fr.

e.$. kr\. I ya J krya 7to be s!attered8

tr\. I ya J trya 7to be !rossed8

pr\. I ya J pFrya 7to be filled8

. 3oots endin$ in two !onsonants, of whi!h the first is a nasal, usually ree!tthe nasal.

e.$. bahdh I ya J badhya 7to be bound8

stabh I ya J stabhya 7to be propped8

bhaE I ya J bhaya 7to be broken8

das\ I ya J dasPya 7to be bitten8


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T. 5he roots an 7to be$et,8 khan 7to di$,8 tan 7to stret!h8 may optionally the

final nasal and len$then the pre!edin$ a.

e.$. an I ya J æya of anya 7to be be$otten8

khan I ya J khæya of khanya 7to be du$8

V. 5he redi!al 'owel of roots remains un!han$ed.

e.$. bhid I ya J bhidya 7to be split8

nind I ya J nindya 7to be blamed8

pa! I ya J pa!ya 7to be !ooked8

>. 4 rite notes on


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;XTQ rewrite lookin$ up the pa$e

;. 5 ranslations

(a) (b) (!)

>. 5ranslations

(5o pra!ti!e) morality is meritorious6 but what does morality in!ludeZ (t

in!ludes) few sins, many 'irtuous deeds, !ompassion, liberality, truthfulness,

(and) purity. 5he $ift of spiritual insi$ht also has been bestowed by me in many

ways. n bipeds and =uadrupeds, on birds and a=uati! animals 'arious benefits

ha'e been !onferred by me, (e'en) to the boon of life. And many other 'irtuous

deeds also ha'e been performed by me. 0or the followin$ purpose was this

res!ript on morality !aused to be written by me, ('i:.) in order that (men) mi$ht

!onform to it, and that it mi$ht be of lon$ duration. And he who will a!t thus

will perform $ood deeds.

>. 4hat is "rahm a'ih raZ /9plain all you know about the 0our Sublime States.

5he word 7"rahma'ihæra8 may be di'ided into 7"rahma8 and 7'ihæra8

7"rahma8 means sublime or noble. 7


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%arunæ is defined as that whi!h makes the heart of the $ood =ui'er when

others are sube!t to sufferin$. ts !hief !hara!teristi! is the wish to remo'e the

sufferin$s of others. ts dire!t enemy is wi!kedness (himsa). ts indire!t enemy

is passionate $rief (domanassa). %arunæ (!ompassion) embra!es sorrow stri!ken bein$s and it eliminates !ruelty.

Muditæ is not mere sympathy but sympathetic or appreciative joy. Its

direct enemy is jealousy. Its indirect enemy is exhilaration. Its chief

characteristic is happy acquiescence in others prosperity and success. Muditæ

embraces all prosperous beings. It eliminates dislike and is the congratulatory

attitude of a person.

Upekkhæ means to view impartially that is with neither attachment nor

aversion. It is not hedonic indifference but perfect equanimity or well-balanced

mind. It is not balanced state of mind amidst all vicissitudes of life such as

praise and blame pain and happiness gain and loss repute and disrepute. Its

direct enemy is attachment (Raga). Its indirect enemy is callousness. Upekkhæ

discards clinging and aversion. Impartial attitude is its chief characteristic.

Upekkhæ does not mean mere neutral feeling but implies a sterling virtue.

Equanimity, mental equilibrium is its closest equivalents. Upekkhæ embraces

the good and the bad, the loved and the unloved the pleasant and the unpleasant.

2. Write the Truth of the cause of suffering (Samudayasacc

)

According to the viewpoint and realization of Ariya Noble Persons, all

kinds of disharmony, anguish, uneasiness, and suffering are caused by (i)

attachment to each and every item of five sensual pleasures (lust, greed), (ii)

attachment to life/ existence due to the belief in Externalism, (iii) attachment to

nihilism / annihilationism. Thus in 31 planes of existence, these three lusts

create births, deaths and rebirths again. ta+hæ means lust, $reed, atta!hment,


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likin$, takin$ deli$ht. 5hus it !auses to !reate births in many planes of

e9isten!es. 3ebirths ha'e to appear be!ause of ta+hæ.

5he fun!tion and s!ope of ta+hæ is full of 'ariety and spheresD atta!hment

towards fi'e sensual pleasures, worldly thin$s, wealth, status, rank, power, et!.

Moreo'er, e'en ideas, ima$inations, 'iews, beliefs, faiths, et! are lo'ed by

worldlin$s. So, in this world we oftern find !onfli!ts, wars, disputes, ri'alries,

!ompetitions due to ta+hæ. 5a+hæ !ause dukkha. 5his means perple9ity,

!omple9ity, doubt, !onfusion, problems in life. All dan$ers, diffi!ulties,

problems ha'e to arise be!ause of ta+hæ selfishness, or $reed.

n this world, !ommon people e'erywhere take a firm belief in

e9ternalism, to !ontinued life, to li'e is so-!alled ea'en or permanent bliss. So

due to these will-to-li'e as 'olitional will (!etanæ) that prompts and influen!es

mind pro!esses, to$ether with desire, be!omes the stron$est e'il for!e in the

world. All bodily a!ti'ities may stop their fun!tions but the for!es of ta+hæ will

not stop in one life only. At death other e9isten!es appear by one#s own lust of

life. 3ebirths are possible and also realities as 7will-to-li'e8 are 'ery stron$ in

worldlin$s.

n this life "ha'a (be!omin$ and birth) is =uite !lear and e'ident. n the

same way, if there is 'olition will and wron$ 'iew of life, there shall be sasæri!

!ountless li'es in future. 5he for!e of tahæ, will desire is 'ery tremendous in

ea!h e'ent of life so there are series of li'es too as khandhæ-se=uen!es.

ne'itably new e9isten!e !omes.

5ahæ mistakes life to be $ood, possessin$ essen!e or soul. 5hus !y!les

of e9isten!es show themsel'es as the work of tahæ, here and hereafter. 0or

e9ample, if startin$ en$ines are fueled and insti$ated you ha'e fa!tories runnin$

in $reat for!e as well as by makin$ 'arious kinds of produ!ts. n the same way,

ta+hæ impels, ta+hæ insti$ates, ta+hæ makes all kinds of planes, e9isten!es in

'arious uni'erses. nly when this 7lust-of-life8 is eliminated, then sasæri!


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li'es are stopped fore'er. 5his si$nifies one has attained the 5ruth of the

!essation of both dukkha and ta+hæ, i.e. one reali:es ibbæni! 5ruth in this 'ery

life. "y means of ma$$a wisdom insi$ht one shall reali:e nibbæni! pea!e and

purity, !uttin$ off sasæra.

>. /9plain the !ate$ories of & na.

5here are se'eral 'arieties of dæna. "ut in reality these dænas !an be

di'ided into three !lasses a!!ordin$ to the "uddha#s 5ea!hin$s. 5hey are dæna

a!!ordin$ to Suttantadesanæ, dænas a!!ordin$ to. 2'ara dæna J offerin$ of robes6

;. *i+?apæta dæna J offerin$ of alms-food6

Q. Senæsana dæna J offerin$ of monasteries, beds, dwellin$ pla!es6 and

R. "hesaa dæna J offerin$ of medi!ines.


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5here are si9 kinds of dæna a!!ordin$ to Abhidhammadesanæ. 5hey areD

>. 3Fpa dæna J offerin$ that ha'e a de!ent appearan!e6

;. Sadda dæna J offerin$ that ha'e an a$reeable sound6

Q. Candha dæna J offerin$ that ha'e an a$reeable smell6

R. 3asa dæna J offerin$ that are wholesome in taste6

. *ho¥¥habba dæna J offerin$ that ha'e an a$reeable tou!h su!h as robes,monasteries6 and

T. &hamma dæna J tea!hin$ the &hamma and other ways of spreadin$ the&hamma.

5he "uddha e9pounded in $eneral the first ten kinds of dæna set out

a!!ordin$ to Suttantadesanæ in $eneral without makin$ any distin!tion in the

type of done. e e9pounded the ne9t. 0our kinds of dæna set out a!!ordin$ to

Suttanta'inaya, as the dæna to be made only to those who !ontinually obser'e

moral pre!epts. 5herefore, dæna a!!ordin$ to

Documents

Assignments of OS Students for the Fourth Year