Suriyadhaja

18/07/2025

13/07/2025

Dhammacariya Graduated in 2009
သၞာံဂွံတဆိပ်ကြာ ဓမ္မာစရိယ။

13/07/2025

Buddha and Dhamma
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In Theravāda Buddhism, the Buddha and the Dhamma are inextricably linked, forming the dual foundation of the spiritual path. This relationship is not one of creator and creation, but rather of discoverer and revealed truth.

The Buddha, Siddhartha Gautama, is the historical figure who attained supreme enlightenment. Through his own profound effort and wisdom, he rediscovered the universal principles of existence – the Dhamma – which had been obscured by time and human ignorance. He is revered as "The Awakened One" who compassionately illuminated this path for others, not as a deity who created it.

The Dhamma encompasses both the ultimate reality or cosmic law (e.g., impermanence, suffering, non-self) and the complete body of teachings, doctrines, and practices articulated by the Buddha. These teachings (the Four Noble Truths, the Noble Eightfold Path, etc.) are the guide for liberation from suffering. The Dhamma is considered timeless and true, whether a Buddha appears or not; a Buddha merely reveals it.

The relationship is profound: the Buddha's enlightenment was the full realization of the Dhamma, making him the supreme embodiment of the truth. Consequently, to truly "see" the Buddha is to grasp the Dhamma. As the Buddha himself stated, "He who sees the Dhamma sees me; he who sees me sees the Dhamma." This signifies that the essence of the Buddha lies in the profound truth he realized and taught, not his physical form.

Upon his passing, the Buddha explicitly instructed his followers to rely solely on the Dhamma as their refuge and guide. This ensures that the focus remains on the universal truth and the practice leading to liberation, preventing the path from becoming a mere personality cult. Thus, the Buddha is the supreme exemplar, and the Dhamma is the timeless map, both essential for navigating the journey towards Nibbāna.

13/07/2025

Buddhist Analysis of Mental Illnesses and Abnormal Behaviors
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In Theravāda Buddhism, mental illnesses and abnormal behaviors are understood not only as medical or psychological conditions but also as manifestations of unwholesome mental states (akusala cittāni) and imbalances in the mind. The Pāli Canon presents a comprehensive psychological framework in which the roots of suffering — greed (lobha), hatred (dosa), and delusion (moha) — are seen as fundamental causes of mental disturbances. This analysis offers profound insights into how distorted mental patterns can develop into deeper psychological dysfunctions and behavioral abnormalities.

The Buddha emphasized the importance of understanding the mind (citta) and its functions. According to the Abhidhamma, the mind is composed of various mental factors (cetasikas), which can be wholesome, unwholesome, or neutral. Mental illnesses in this framework arise when unwholesome factors dominate, such as restlessness (uddhacca), worry (kukkucca), fear (bhaya), anger (kodha), and delusion (moha). These factors distort perception and thought, leading to behavioral disorders and psychological suffering. Unlike the modern biomedical model, which often isolates the mind from ethical and spiritual dimensions, the Buddhist view sees mental health as inseparable from morality (sīla), concentration (samādhi), and wisdom (paññā).

From a Buddhist standpoint, abnormal behaviors such as violence, addiction, compulsive lying, and emotional instability are considered consequences of defilements (kilesa) and past kamma (volitional actions). While past kamma may predispose individuals to certain mental tendencies, Buddhism emphasizes the transformative power of present moment awareness and intentional actions. Mental illness is not regarded as a permanent condition, but rather as a result of conditions that can be changed through effort, mindfulness (sati), and right understanding.

The role of mindfulness and meditation is central in the Buddhist approach to mental healing. The Satipaṭṭhāna Sutta (Discourse on the Foundations of Mindfulness) teaches the cultivation of awareness of the body, feelings, mind, and mental objects, which enables one to observe and gradually detach from unhealthy mental patterns. This process fosters mental clarity, emotional regulation, and insight into the impermanent and non-self nature of phenomena, helping alleviate anxiety, depression, and obsessive behaviors.

Moreover, the monastic discipline (Vinaya) includes guidance for dealing with monks exhibiting unusual or harmful behaviors. In some cases, individuals with severe mental disturbances were excluded from ordination (e.g., "ummattaka," or mad persons), recognizing the difficulty such individuals might face in maintaining the rigorous mental training required in the Saṅgha. However, this exclusion is not a condemnation but a compassionate recognition of their current limitations.

In contemporary times, Buddhist psychology has drawn increasing interest among mental health professionals. Practices like mindfulness-based stress reduction (MBSR) and cognitive therapies have roots in Buddhist techniques and demonstrate the relevance of ancient teachings in addressing modern psychological problems. Nonetheless, the Buddhist model cautions against mere symptom suppression and instead promotes inner transformation through ethical living, meditative discipline, and wisdom development.

In conclusion, Buddhism offers a holistic view of mental illness and abnormal behavior, rooted in ethical, psychological, and spiritual dimensions. Rather than treating symptoms in isolation, it emphasizes understanding the mind’s nature and purifying it through mindfulness, ethical conduct, and wisdom. This perspective fosters not just mental well-being, but the ultimate goal of liberation from all forms of suffering.

11/07/2025

Researching websites

en.wikipedia.org
Four Noble Truths - Wikipedia

en.wikipedia.org
Three marks of existence - Wikipedia

en.wikipedia.org
Buddhism in Laos - Wikipedia

kyoto-seas.org
The Theravada Polity of Burnla

oldweb.mcu.ac.th
The Theravāda Buddhist Concept of World in Relation to Human Suffering and Happiness - Mahachulalongkornrajavidyalaya University

blogs.dickinson.edu
Journal of Buddhist Ethics - Dickinson Blogs

theacademic.in
Buddhist Principles in Corporate Governance: Ethical Implications for the Global Market - The Academic is an International Journal of Multidisciplinary Research

core.ac.uk
Political Theory in Canonical Buddhism - CORE

researchgate.net
Leadership Qualities in the Chakkavatti-Sihanada Sutta: An Analysis - ResearchGate

wisdomlib.org
Cakkavatti Sutta: Significance and symbolism

nepjol.info
Leadership Qualities in the Chakkavatti-Sihanada Sutta: An Analysis

www2.hawaii.edu
Buddhism and War - University of Hawaii System

suttacentral.net
Definitions for: cakkavatti - SuttaCentral

wisdomlib.org
Cakkavatti: Significance and symbolism

chuaphucdien.com
A SUMMARY OF CAKKAVATTI-SĪHANĀDA SUTTA IN DĪGHA NIKĀYA - Chùa Phúc Diên

leighb.com
Digha Nikaya Study Guide

themindingcentre.org
Cakka,vatti S ha,nāda Sutta - The Minding Centre

accesstoinsight.org
Cakkavatti Sutta: The Wh

10/07/2025

Development of Abhidhamma
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The Abhidhamma Pitaka, the third basket of the Pāli Canon, represents the systematic philosophical and psychological elaboration of the Buddha's teachings within Theravāda Buddhism. Its development was a gradual process, evolving from the direct words of the Buddha as preserved in the Suttas into a highly organized and analytical framework.

While traditional Theravāda views hold that the Abhidhamma was taught by the Buddha himself in the Tāvatiṃsa heaven, scholars generally agree that its compilation and crystallization into its present form occurred over a period of centuries following his Parinibbāna. The seeds of Abhidhamma thought are clearly discernible within the Sutta Pitaka. Suttas like the Mahāvedalla Sutta (MN 43) or the Dasuttara Sutta (DN 34) already categorize and analyze phenomena into numerical lists (mātikā), a hallmark of the Abhidhamma method. These nascent analytical tendencies, focused on dissecting experience into its constituent parts (dharmas) and exploring their interrelationships, laid the groundwork for the more formal Abhidhamma system.

The period between the Buddha's passing and the Third Buddhist Council (c. 250 BCE) under Emperor Ashoka was crucial. During this time, the early Buddhist community engaged in intensive discussions and attempts to systematize the vast body of teachings. The mātikā (matrix or summary lists) found at the beginning of some Abhidhamma texts, like the Dhammasaṅgaṇī, are believed to represent these early summaries and classifications that served as mnemonic devices and frameworks for doctrinal analysis. These lists categorize phenomena into wholesome, unwholesome, and indeterminate states, as well as their causal connections.

The formalization of the Abhidhamma Pitaka likely took place in stages. The earliest texts, such as the Dhammasaṅgaṇī (enumeration of phenomena) and Vibhaṅga (book of analysis), focus on classifying and defining mental and material phenomena (dhammas). Later texts, like the Kathāvatthu (points of controversy), reflect the debates and doctrinal differences that emerged among various early Buddhist schools, particularly concerning the nature of existence, time, and the self. This text is crucial as it showcases the Theravāda school's position against dissenting views.

The monumental Paṭṭhāna (book of causal relations) is considered the most complex and advanced Abhidhamma text, meticulously detailing the 24 types of conditional relations (paccaya) between all phenomena. Its highly intricate analysis demonstrates a fully developed philosophical system aimed at understanding the conditioned nature of reality to facilitate the path to liberation.

By the time of the Fourth Buddhist Council in Sri Lanka (c. 29 BCE), the Abhidhamma Pitaka was definitively codified in Pāli and committed to writing along with the rest of the Canon. Its development represents a shift from the discursive and narrative style of the Suttas to a more analytical, impersonal, and highly precise methodology, focusing on the ultimate reality (paramattha-sacca) of phenomena rather than conventional reality (sammuti-sacca). This systematic approach provided Theravāda Buddhism with a robust theoretical framework for its meditation practices and its understanding of the mind-matter complex, becoming an indispensable part of its doctrinal edifice.

09/07/2025

The Buddhist Tradition of Pavarana (Inviting Admonition)
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The Buddhist tradition of Pavarana is a significant ceremony within the Theravada monastic tradition, prominently featured in the Vinaya Pitaka of the Pali Canon. It marks the conclusion of the three-month annual rainy season retreat (Vassa or "Buddhist Lent"), which usually takes place from the full moon of the eighth lunar month to the full moon of the eleventh lunar month (typically July to October).

The origins of Pavarana are recounted in the Mahavagga (part of the Vinaya Pitaka). In the Buddha's time, during a rainy season, a group of wandering monks decided to shelter together and, to minimize potential conflict, agreed to remain silent for the entire three months. When the Buddha learned of this, he disapproved, calling such a measure "foolish" as it hindered communication and the opportunity for correction. Instead, he instituted the Pavarana ceremony as a means to foster harmony, prevent disputes, and ensure the purity of the monastic discipline during communal living.

The Buddha prescribed that, at the end of the Vassa, bhikkhus (monks) should "hold Pavarana with each other in these three ways: by what [offense] has been seen, or by what has been heard, or by what is suspected." This means that monks formally invite their fellow monastics to point out any faults, wrongdoings, or breaches of the monastic rules (Patimokkha) they may have committed during the retreat.

The word "Pavarana" itself means "inviting admonition," "allowing oneself to be admonished," or "inviting feedback." The core of the ceremony involves each monk, regardless of seniority, coming before the assembly of monks and making a declaration like:

"I pronounce my Pavarana, friends, before the Sangha, by what has been seen, or by what has been heard, or by what is suspected; may you speak to me, Sirs, out of compassion towards me; if I see [an offense], I will atone for it."

This formal invitation creates an environment of:
-Accountability and Self-Correction: It encourages individual monks to reflect on their conduct and provides a structured opportunity for others to offer constructive criticism. This helps to address any misconduct or misunderstandings that may have arisen during the close quarters of the retreat.

-Communal Harmony: By openly addressing potential issues, the ceremony helps to resolve grievances and prevent unskillful actions from festering, thereby fostering unity and good relationships within the Sangha. It emphasizes mutual support and compassion.

-Upholding the Vinaya: Pavarana is crucial for maintaining the integrity of the Vinaya (monastic discipline). It ensures that the rules are observed and that any transgressions are confessed and atoned for, thus preserving the purity of the monastic way of life.

-Transparency and Trust: The willingness of monks to open themselves to admonition builds trust and transparency within the community. It shows a commitment to growth and adherence to the Dhamma-Vinaya.

While primarily a monastic ceremony, Pavarana also has significance for the lay community. Lay Buddhists often participate in various meritorious acts on Pavarana Day, such as offering alms food to monks, observing precepts, and listening to Dhamma teachings. In some Theravada countries, the day is also associated with cultural practices like launching sky lanterns, symbolizing the worship of the Chulamani Chaitya in Tavatimsa heaven, where the Buddha's hair relic is believed to be enshrined.

Following Pavarana, the Kathina robe-offering ceremony takes place, providing laypeople with an opportunity to offer new robes and other necessities to the Sangha, further strengthening the bond between the monastic and lay communities.

In essence, Pavarana, as detailed in the Vinaya Pitaka, is a foundational Buddhist tradition that underscores the importance of ethical conduct, communal responsibility, and continuous self-improvement within the monastic Sangha.

08/07/2025

Sattāha-Karaṇa-Dhamma (the Principle of a Seven-day Action)
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The term sattāha-karaṇa-dhamma refers to a specific allowance in the Buddhist monastic code that permits monks to temporarily leave their designated Vassa (Rain Retreat) residence for up to seven consecutive days, under legitimate circumstances, without breaking their retreat. This concept is outlined in the Vinaya Piṭaka of the Pāli Canon and reflects the Buddha’s balanced approach to discipline—firm yet flexible to accommodate real-life needs.

During the three-month Vassa retreat, monks are expected to remain in one fixed location to avoid harm to crops and small beings during the rainy season, and to dedicate themselves to spiritual practice. However, the Buddha recognized that certain situations might require temporary absence—such as caring for a sick relative or teacher, attending a funeral, performing Sangha duties, or engaging in beneficial acts for the community. To address such needs, the Buddha instituted the sattāha-karaṇa-dhamma, which allows monks to be away from their Vassa location for up to seven days, provided they intend to return and maintain their retreat commitment.

According to the Vinaya texts, the monk must mentally hold his original residence as his primary place and not establish a new residence elsewhere during the absence. Upon return within the allotted time, his observance of Vassa remains uninterrupted. This rule ensures that the core purpose of Vassa—intensified spiritual focus and stability—is preserved, while also enabling compassion, duty, and practicality in the monk’s life.

From a broader Buddhist perspective, sattāha-karaṇa-dhamma demonstrates the middle path (majjhimā paṭipadā) taught by the Buddha—a path that avoids both rigid asceticism and indulgent laxity. It highlights the dynamic relationship between Vinaya (discipline) and karuṇā (compassion) in the monastic life. Monks are encouraged to uphold their vows sincerely, yet not to the detriment of compassionate responsibilities.

Furthermore, this rule illustrates the Buddha’s emphasis on intention in ethical conduct. The temporary departure is permitted not as an excuse for laxity but as a skillful means (upāya) to fulfill moral or communal obligations with the full intention of returning and resuming one’s spiritual retreat.

In summary, sattāha-karaṇa-dhamma is a practical and compassionate provision within the Buddhist monastic framework. It reflects the flexibility of the Buddha’s teachings, allowing space for human circumstances while maintaining the integrity of the spiritual path. Through it, we see how Buddhist discipline is not merely about rules, but about fostering mindfulness, responsibility, and harmony with others.

08/07/2025

The Buddhist Tradition of Vassa (Rain Retreat)
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Vassa, commonly referred to as the Rain Retreat, is a revered annual observance in the Theravāda Buddhist tradition. Lasting three lunar months during the monsoon season, it is a time when Buddhist monks and nuns remain in one fixed place, typically a monastery or temple, devoting themselves to spiritual cultivation through meditation, study, and stricter observance of monastic discipline. The tradition is deeply rooted in the Vinaya Piṭaka of the Pāli Canon, which outlines the rules and practices for the Buddhist monastic community (Saṅgha).

The origin of Vassa dates back to the Buddha's lifetime. In early Indian society, monastics led itinerant lives, traveling from place to place to share the Dhamma. However, during the rainy season, such travel drew criticism from laypeople who observed that wandering monks unintentionally harmed crops, insects, and small animals. In response, the Buddha established the Vassa retreat, instructing monks to remain in one location during this period out of compassion for all living beings and in consideration of the agricultural cycle.

Vassa begins on the full moon day of the month of Āsāḷha (typically July) and ends on the full moon of Assayuja (October). Monastics enter the retreat by making a formal declaration of residence known as vassūpanāyikakamma. While travel is generally restricted during these months, monks are allowed to be away for up to seven days under specific circumstances, a provision known as sattāha-karaṇa-dhamma.

The three-month period is marked by increased introspection, meditation, scriptural study, and reduced worldly engagement. The monastic community often holds daily Dhamma talks and meditation sessions. For monks and nuns, it is an opportunity to deepen their commitment to the path of liberation and to renew their observance of the Vinaya.

The conclusion of Vassa is marked by the Pavāraṇā ceremony, a communal ritual in which each monastic invites their peers to point out any observed faults or offenses committed during the retreat. This mutual admonishment fosters humility, accountability, and harmony within the Saṅgha. Unlike the regular Uposatha day confessions, Pavāraṇā is uniquely communal and participatory.

Laypeople also play an essential role during Vassa. Many choose to adopt additional precepts, engage more actively in meditation and study, and support the monastic community through offerings and services. The end of Vassa is followed by the Kathina ceremony, one of the most important events in the Theravāda calendar. During Kathina, lay supporters offer new robes and other requisites to the monastics—a highly meritorious act praised in Buddhist texts.

In modern Theravāda Buddhist countries, Vassa continues to be widely observed, serving as a time of spiritual renewal for both monastics and laypeople. It encapsulates key Buddhist values such as mindfulness, renunciation, ethical discipline, and compassion. Far more than a seasonal tradition, Vassa is a profound practice that strengthens the bonds between the monastic and lay communities and fosters a collective commitment to the Buddha’s path.

08/07/2025

အိုဟ်တၟိုဟ်မိပ်စိုတ် ကေတ်ဂုဏ်စရာဲ
လ္တူခၟဳဗၠာဲ ညးမအံၚ်ဇၞးကေတ် သုတ်သဳလက္ခန် မွဲပြကိုဟ်
တၠဂုဏ်ဥာဏဓဇ၊ ရာမညနိကာယ ဘာဒေါ၀်၊ ကွာန်ဟာမ်ဂါမ်။

08/07/2025

အိုဟ်တၟိုဟ်မိပ်စိုတ် ကေတ်ဂုဏ်စရာဲ
လ္တူခၟဳဗၠာဲ ညးမအံၚ်ဇၞးကေတ် သုတ်သဳလက္ခန် မွဲပြကိုဟ်
တၠဂုဏ်သောဘဏ၊ ရာမညနိကာယ ဘာဒေါ၀်၊ ကွာန်ဟာမ်ဂါမ်။

08/07/2025

အိုဟ်တၟိုဟ်မိပ်စိုတ် ကေတ်ဂုဏ်စရာဲ
လ္တူခၟဳဗၠာဲ ညးမအံၚ်ဇၞးကေတ် သုတ်သဳလက္ခန် မွဲပြကိုဟ်
တၠဂုဏ်ပညာရံသဳ၊ ရာမညနိကာယ ဘာဒေါ၀်၊ ကွာန်ဟာမ်ဂါမ်။