May I say in return what a pleasure it was reading your material. Both Andrew and I thought yours was particularly interesting. Even though the translations required detailed marking, which is hard when time is short and there are so many papers from larger courses to mark, marking these gave me the greatest pleasure.
I am copying Andrew in because he in fact gave the most detailed consideration to the texts.
I would like to ask you more about the dalhi-kamma, which seems - from what you have written - to be used differently in the Burmese-derived traditions of Sri Lanka, and other forms of strengthening the ordination. Perhaps I could return to the topic when we next meet and when - hopefully - I have finished all my marking! Recognising both your analytical ability and depth of knowledge also made me wonder about ways of extending this work - although perhaps you have other ideas of what you will do next - since you could clearly make very valuable contributions to Western understandings of Theravada Buddhism.
Your overall grade - subject to the external examiner's scrutiny - was a distinction at 71%. Your scholarship and erudition warranted a higher grade. It is the mode of expression that requires most improvement, as might be expected given that you are having to write about sophisticated matters in English. Congratulations.
With all good wishes, Kate
...
I am greatly encouraged by the positive comment of her response as if the cool mineral water in the creek flows into my burning head. An encouragement and mutual understanding between teacher and student plays a major role in the educational field. A student might be blamed or praised by the teacher who closely supervises or teaches him a relevant subject.
Whether a blame or a praise, the teacher’s intention upon a student never leads to the wrong destination if a student willingly follows what the teacher instructs him. When being blamed, a student should regard himself as a sick person who is forced to take a strong bitter medicine which is very effective against any diseases he got suffered. Contrarily, when being praised, a student should behave himself as a healthy person who is served with a sweet honey which is incredibly nutritious.
Anyway, her comment makes me encouraged to continue my further study with her in long term, and I am confident of walking on my way to Ph. D.
Day after day, the sun repeatedly rises in the east and sets in the west. I have consumed the time, two and half years under the four-season-country what we call it Britain. Within those periods, sometimes the aim and objective of what I came here is all but forgettable. Soon after I arrived here, I attended one of the English schools from which I had the benefit of language skill to some extent. Then I tried to take ielts exam three times. What I had achieved the highest score in the exam was band 6.0 which allowed me to join the University of London, but conditionally I had to attend pre-sessional courses which is a stair way to the paradise of UNI because the achievement of band 6.0 at IELTS is not sufficient enough to go straightforwardly to the UNI.
By attending two-month-pre-sessional courses at London University, I obtained a familiarity with a particular type of writing style for the academic field containing cohesion and coherent, rhetoric, genre, argument, counter-argument and so on which were so beneficial to me during my essay periods. After completion of that course, I got access to enroll for the M.A course (M.A Religion [Buddhist studies]) at the University of London.
I have now already submitted diverse of essays—3 materials of 3000-word essay, 1 material of 2000 word essay, 1 material of 6000 word essay-- to the faculty of Arts and Humanity. And also I have already sat for 3 exams and 1 viva. At the moment my job is nothing but to be waiting the dissertation title from a supervisor and the results of what I have done. The dissertation can be said a last part of M.A course after which I would have all of my works done in connection with the life of Master Students.
In the meantime, I received an offer to continue my study for the Doctorate in the west. Now my head is burning with the fuel of proposal for the Ph.D assessment in addition to M.A dissertation. Still I have no idea which type of field and work I have to be prepared for the Ph.D. The deadline of Ph. D proposal is the last day of June and also the deadline of M.A dissertation is 15th September. How should I do with these two tough works within those limited periods? Therefore, I said previously that my head was burning those hard times.
Now what I am most afraid is to have another fuel put into the burning flame inside my head. However, my energy is still strong enough to extinguish the powerful flame. Challenge!!!!!!
Describe how the knowledge of pæ¹i grammar is central to being a commentator on Buddhism in Burmese scholarship, use the Aphaggusæradøpanø¥økæ as an example.
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The identity of a scholar willing to be a great commentator is required to be endowed with the knowledge of pæ¹i grammar. Since ancient period among the majority of Burmese pæ¹i scholars related to the Buddhist literatures, such an identical criterion to identify whether one is learned is mainly used. The majority of Burmese pæ¹i scholars are Buddhist monks who, from the time when they were young novices, have started their study of pæ¹i grammar. Different types of the pæ¹i grammar books are basically prescribed in the monastic education as curriculum texts such as kaccæyana, rþpasiddhi, moggalæna, saddanøtidhætumælæ, saddanøtipadamælæ, saddanøtisuttamælæ, bhedacindæ, abhidhæna ¥økæ and so on. One proverb regarding pæ¹i grammar goes that: “nine times of having studied a complete book of pæ¹i grammar is just to acquire little knowledge of it”. It means nine times is not sufficient; it needs to be studied more. Another saying, “not well-versed in pæ¹i grammar implies not learned in pæ¹i literatures”, also much popular for it. That is why the numbers of pæ¹i commentators always pay careful attention to the grammatical way of defining pæ¹i words.
During the period of Haµsævatø dynasty in 16th century in lower part of Burma, there appeared one of the great commentators by the name of Mahæsuva¼¼adøpa thera, a prince when he was a lay person. As he was a learned monk, he wrote a book known as Aphaggusæradøpanø¥økæ, which is the sub-commentary of Abhidhammatthavibhævinø well known among Burmese Buddhist monks and novices. As a matter of fact, the book of Aphaggusæradøpanø ¥økæ, in which he made much attempt to identify himself his ability of pæ¹i knowledge by inventing diversity of definitions even for a single word, is rarely seen. Accessibility and acceptability of his work to the public was much significant as he would like to be recognized as a scholar by all the learned persons, so did he such kinds of numerous commentarial definitions.
In the book of Aphaggusæradøpanø there is an example of a word to be defined from Abhidhammatthavibhævinø: Visuddhakaru¼æñæ¼aµ (purest compassion and wisdom) from the very first verse of that book for the purpose of paying homage to the Buddha. He defined the word Visuddhakaru¼æñæ¼aµ into 31 possible definitions by means of particular grammar methods such as dvanda samæsa, kammadhæraya samæsa, bahubbøhi samæsa, etc. It is just like playing with pæ¹i grammar. The intended message of the word is the same though the way to approach it is quite numerous. For instance, among 31 possible definitions, there are 11 definitions with karu¼æ(compassion) as simile, 11 definitions with ñæ¼a(wisdom) as simile and 9 definitions as central message of karu¼æand ñæ¼a. Altogether there are 31 definitions. Herein when compassion is used as simile, the intended meaning is wisdom. On the other way round, when wisdom is used as simile, the intended meaning is compassion. On the other hand, both compassion and wisdom become central message and also the word visuddha (purest) can be used as the qualification of compassion and wisdom.
He did varieties of grammatical definitions in his book. The reason why he used several ways of defining the word is thought that during that period to write a book of commentary or sub-commentary seemed easy, but to be accessible it to the public people was rather difficult. On the other hand, he was from royal family as well as a famous monk around there. Therefore his work had to be excellent. If he made mistakes and his work was not influential on other scholars, it might be inconvenient for him. To identify himself as a scholar, what he did is what he thought that it is good enough; just like that the literature reviews are usually carried out nowadays in order to acquire the identity of who he or she is in the academic field.
Through the significant periods of Myanmar dynasty such as Bagan, Pinya, Innwa, Taungngoo, Nyannyann, Konebaung and till the present time the pæ¹i scholars are well praised. But, nowadays any new pæ¹i books are rarely written by the pæ¹i scholars although the numbers of monks are expert in pæ¹i. If diversities of pæ¹i commentary like the Aphaggusæradøpanø can be composed by anyone, he would be surely appreciated.
In conclusion, to reveal what one possesses is sometimes quite beneficial to those concerned except revealing something with bad intention. If necessary even the Buddha showed his twin miracles to his royal family as to have his identity of Buddhahood accessible to all of his relatives. As hearsay, even only the stanza namo tassa bhagavato arahato sammæ sambuddhassa was taught by a senior monk to the monks and novices long-lasting the whole period of raining season, and also in the examinations of Pathamapyan and Dhammæcariya, more than half percentage of questions come from the diverse grammar techniques. Likewise, Mahæsuva¼¼adøpa thera, the commentator ofAphaggusæradøpanø ¥økæ also had to classify the pæ¹i grammar into several ways due to that the pæ¹i grammar was strictly emphasized at that time. All of those prove the evidence of how pæ¹i grammar plays as a major role among Burmese Buddhist scholars.
Your question about dalhikamma makes me interested. I wish I could answer such a common question. Although this word “dalhikamma” is not generally used in Burmese tradition, it is thought to be followed by the Burmese Buddhist society.
The word “dalhikamma” is found in the different texts especially in Vinaya treatises. Basically, it emphasizes the sima consecration and higher ordination. The text states that even though the consecration of sima is completely successful as soon as the samanasamvasaka simasammuti kammavaca has been recited by the monks, the aviappavasa simasammuti kammavaca is usually recited again in order to make sure(dalhikamma) the completion of sima. Whether or not the avippavasa simasammuti kammavaca is recited, the sima is successful. But, it is normally recited.
In connection with higher ordination, the postulant can surely be a monk at the completion of natticatutthakammavaca recited once by a group of monks. However, the recitation of natticatutthakammavaca usually follows second time and third time in Burmese tradition. It seems to me that such a recitation is for the purpose of firmly confirmation (dalhikamma) of the monkhood. Although the procedure of higher ordination is traditionally performed so, the word “dalhikamma” is not familiar to the majority of monks and novices in Burma.
Moreover, the recitation of natticatutthakammavaca also depends upon one who would be a monk in long term and who would be a temporary monk. In the case of the former, the natticatutthakammavaca is mainly recited three times, whereas the natticatutthakammavaca is regularly recited just one time in the case of a temporary monk. In this regard, the-3-time-recitation can be said as dalhikamma for a long-term monk. If the natticatutthakammavaca is recited only one time and if it meets a wrong recitation, the postulant cannot be a real monk. That is why it is emphatically recited three times. In the case of a temporary monk, it seems less important.
I knew the real sense of dalhikamma when you asked, but I was confused and got wrong when it came together with punopasammpada. I got ashamed of myself for it. In my view, the punopasammpada totally differs from the sense of dalhikamma in this account. Dalhikamma is by and large focused on the initial stage of higher ordination, not in higher re-ordination. In the monastic life, the seniority is incredibly important. If a monk suspects himself whether he has actually become a real monk and if he desires to receive dalhikamma, he has to disrobe and then again receive the higher ordination. It means he becomes the most junior and he must count his vasa from the very beginning. There was a story of a Burmese monk who suspected the sima where he was ordained. He decided to disrobe and begin his monk life from the beginning at the age of 23 (3 vasas). He did accordingly. I am convinced such a process would be called a dalhikamma.
In contrary, every monk who receives punopasampada never counts the vasa from the beginning. I myself have received higher re-ordination four times, but my life is stable and I don’t suspect my monkhood, no need to go to the initial stage of higher ordination. The famous monks frequently receive the higher re-ordination. As I said the more famous a monk is, the more higher re-ordination he would receive.
Finally, the dalhikamma is dealt with sima consecration and the initial stage of higher ordination. It is not dealt with the punopasammapada.
Referecences:
-Vinayasangaha atthakatha, p-367
-Parivara atthakatha, p-244
-Vinaya pitaka paccha vissajjana, vol. 2, p-110
-Vinayalankara tika, vol. 1, p-375
-Mahavagga atthakatha, p-323
All of your questions are very beautiful and interesting. Seeing your viva questions, I realize you have carefully read our papers and looked for the suitable and related questions. Really, really I admire you.
The majority of factories, business centers and educational buildings are in the cities where the large number of people usually commute from rural areas for different purposes; therefore the cities could be overcrowded and polluted. However, although cities bring some problems, if they manage pollution and crowding well, they can be sustainable. This essay will argue that sustainable cities need to control air pollution by limiting vehicle driving days, and local tree planting, and also need to control water use and pollution. The governments, non-governmental societies and local people are responsible to solve the problems.
The major problem the people in cities face is, of course, air pollution which troubles the environment and local residents as well. For example, Mexico city is one of the air polluted cities which is situated 2000 metres above sea level. Due to the high location, it is very difficult to obtain the natural air consisted of oxygen. Therefore, the cars have to be running with richer fuel and most vehicles use the leaded petrol. (National Geographic website, 2004). It makes the city more unsustainable. There is still in need of effective solution.
Moreover, Sao Paulo is notorious for its foul air which killed thousands of people and Santiago suffers from terminal diseases on account of air pollution. (The Economist, March 27, 2006). It is a great issue for the government concerned. In addition, while a Dutch city issues 10 tons of carbon dioxide a day, a Canadian city does 20 tons of it. (Graham Haughton, 1998). Such an amount of carbon dioxide is too strong for the people in order for their health to be sustained. As a result, several types of diseases occur to the city-people, such as asthma, lung cancer and heart attacks. (The Economist, March 27, 2006).
However, the governments have commenced to take action for the major issue of air pollution respectively though it is very difficult to manage. For example, Mexico’s government challenges the situation by stopping industries, reducing power plants and controlling vehicles occasionally. (Ibid, 2006).Sao Paulo’s government also started to reduce the carbon monoxide in order to save the lives of people. (Ibid, 2006). In the same way, Santiago’s government legislates the right of pollution for the purpose of decreasing the carbon monoxide. (Ibid, 2006). The above governments prescribed a new law, such as non-driving day; non-driving at peak hour and driving with catalytic converters. Furthermore, instead of vehicles, bicycles, riskshaws and hand-pushed carts are being used in some of the Asian countries, such as Shanghai in China and Jakata in Indonesia. (Finance and Development, vol, 29, 1992). All of these have been effective to some extent.
The other problem the city-people encountered is water contamination. The large number of people migrated from rural to urban area are significantly increasing. According to statistics, 15 percents of population are in the urban in 1900, but nowadays it has gone up to 50 percents. It is estimated that the urban population will probably rise up to 60 percents in 2025. (Girardet, 1996). As a result, the cities became crowded. Dirt, waste, garbage and food waste are thrown away by the people. In addition, some cities have no sewage system and sanitation system. Owing to these reasons, the water turns into polluted and contaminated. (Sachs, 1998).
Nevertheless, the governments might try to control the water pollution not to increase and manage to lessen it by distributing more pure water; starting sewage and sanitation system. Furthermore, some governments might have implemented the project of Greenland in cities by growing trees, creating gardens and parks within cities.
In conclusion, the big cities in developed countries have turned into compact cities. The power plants and vehicles can be reduced to some extent. The governments concerned also contribute to the needs of the people, including improving their health-situation. Cities are still unsustainable now, but if the governments function not to damage ecology for future generations and if city-residents try to make cities green instead of moving to rural green areas, the cities will be sustainable in near future.
References:
-Finance and Development, vol. 29, no.3, 1992.
-Girardet, H. (1996) The Gaia Atlas of Cities, London: Gaia.
-Haughton, G. and Hunter. C, (1998) Sustainable Cities, Jessica Kingsley, London
and Bristol: Penn.
-Sachs, W. (1998) Greening the North, , London: Zed Books.
