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Literature Review In view of research work, we have to put in writing the literature review, a thorough summary of the recognized facts and information about already written facts available in texts. The sources of this work have been mainly taken from the Myanmar scripted version of the Pi texts, reliable sources in the Myanmar language, and partly from English sources. Therefore, it is necessary to conduct a literature review of some important works used in this study. The Pi texts sourced were the Pi canon, Ahakath, ks and Ganthantaras (other Pli works) of the Six Buddhist Council edition. An Analytical Study of The Dhammacakkapavattana Sutta, the main topic of my research provides the guideline to readers and all the people for free form all kind of suffering and realization of Nibbna by applying the Middle way which is The Noble Eightfold Path. The Pli Cannons The three fold collection of the Pli canonical texts consists of the
Bhikkhu
Prjika Saghadisesa Aniyata Nissaggiya Pcittiya Suddha Pcittiya Ptidesaniya Sekhiya Adhikaraasamatha
4 13 2 30 92 4 75 7 227
The first volume of the Vinaya Piaka is Prjika Pli which gives an elaborate explanation of the important rules of discipline concerning
Pcittiya, it has the distinctive name of Suddha Pcittiya, ordinary Pcittiya, to distinguish it from Nissaggiya Pcittiya, described above.
The third volume is Mahvagga Pli dealing with all those matters relating to the Sagha which have not been dealt within the first two books. The fourth volume of Vinaya Piaka is Cavagga Pli, Lesser Section, dealing with more rules and procedure for institutional acts or
Piaka is Parivra serves as a kind of manual. Suttanta Piaka is a collection of all the discourses in their entirety
delivered by the Buddha on various occasions. Suttanta Piaka were expounded to suit different occasions, for various persons with different temperaments. Although the discourses were mostly intended for the benefit of bhikkhus, and deal with the practice of the pure life and with the exposition of the Teaching, there are also several other discourses which deal with the material and moral progress of the lay disciples.
Suttanta Piaka is divided into five separate collections known as Nikyas. They are Dgha Nikya, Majjhima Nikya, Sayutta Nikya, Aguttara Nikya and Khuddaka Nikya.
This Collection of Long Discourses, named Dgha Nikya as it is made up of thirty-four long discourses of the Buddha, is divided into three divisions: Slakkhandha Vagga, Mah Vagga, and Pthika Vagga. The first one Sutta of Slakkhandha Vagga, is of the most famous significance not only for the Buddhist but also for the whole religious life and thinking in ancient India. The Buddha expounded on various wrong views. These wrong views asserted in sixty-two ways and pointed out that these views had their origin in feeling which arose as a result of repeated contact through the six sense bases. The second one is Smaaphala
Sutta, discourses on the fruits of the life of a Samaa. The Buddha taught
valuable way of living and thinking for monks. By studying this Sutta, we came to know the advantage of the life of a samaa and get to know the views of Buddha, non-Buddhist preachers and founders of sects. The third one is Ambaha Sutta. It is of a specially significance because Caste Systems were differentiated in India and we get to know views of the Buddha on the problem of caste.
And second volume of Dgha Nikya is Mahvagga or large division. It has ten Suttas, dealing with historical, and biographical aspects as well as the doctrinal aspects of Buddhism. The most famous
Mahnidna Sutta which explains the Chain of Cause and Effect, the Mahsatipahna Sutta dealing with the four Methods of Steadfast
Mindfulness and practical aspects of Buddhist meditation. The Majjhima Nikya, Collection of Medium Length discourses is made up of one hundred and fifty-two suttas in three books known as
Pasa. The first book, Mlapasa, deals with the first fifty suttas in
five vaggas; the second book, Majjhimapasa consists of the second fifty suttas in five vaggas too; and the last fifty-two suttas are dealt with in five vaggas of the third book, Uparipasa, which means more than fifty. Here we find discussions on almost all point of religion of the Buddha, on the four noble truths, on the Kamma, on the futility of the desires, on the reprehensibility of the belief in the soul, on the Nibbna, on the various kinds of meditation etc. These Suttas give us the best picture of the ancient Buddhist religion and the manner of teaching of the Buddha and his early disciples, they are also of importance to us as they give us some interesting glimpses into the life and deeds of those ancient times, not only into the life of the monks themselves but also of that of other sections of the people. One Sutta, for instance, give us clear picture of the Brahminical system of sacrifice and valuable indication regarding the connection between bloody sacrifices and regarding the classes of rulers and priests. Again and again we come across enumeration of various kinds of ascetic
doctrinal matters concerning practice of the holy life form the main theme of early suttas in these Sayutta. The third major division is Khandhavagga Sayutta. The main topic of most suttas in this division is, as the name implies, Khandhas, the five aggregates that constitute what is regarded as a being. It is made up of thirteen Sayuttas, Khandhavagga forms an important collection of doctrinal discussions on such topic as Atta, Anatta, eternity and annihilation. The fourth major division is Sayatanavagga Sayutta which consists of ten Sayuttas. It deals mainly with the six sense organs or bases of contact named internal sense bases, six corresponding sense objects, known as external sense bases, and consciousness that arises in relation to each pair of these internal and external sense bases. The last and fifth major division of Sayutta Nikya is Mahvagga
Again the Khuddaka Nikya or the collection of smaller pieces, usually called as the fifth Nikya and therefore as part of the
exact nature, function and mutual relationship both internally and with the outside world. The Dhammasaga begins with a complete list of heads called the Mtik. The Mtik consists of one hundred and twenty-two groups. The first twenty-two are called the Tikas or Triads. The remaining one hundred are called the Dukas or Dyads. Examples of Triads are: Kusala Tika
Dhammas
(i) that is moral, kusala (ii) That is immoral, akusala (iii) That is indeterminate, abykata
Vedan Tika
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Dhammas
(i) that are roots, hetus (ii) that are not roots, na hetus
Sahetuka Duka:
Dhammas
(i) that are associated with the hetus (ii) that are not associated with the hetus
Based on these Mtik of Tikas and Dukas the Dhammasaga is divided into four Divisions:
Rpa Kaa: Division concerning corporeality Nikkhepa Kaa: Division that avoids elaboration. Ahakath Kaa: Division of supplementary Digest.
The first two, Cituppda kaa and Rpa kaa form the main and essential portion of the book. Cittupda kaa deals with a complete enumeration of all the states of mind that come under the headings of
Kusala and Akusala; the Rpa kaa is concerned with all states of
matter that come under the heading of Abykata. The Nikkhepa kaa gives not too elaborately nor too briefly, the summary of distribution of all the Tikas and Dukas. The last Division of the book is Ahakath
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more condensed manner; thus forming a supplementary digest of the first book of the Abhidhamma for east memorizing. The second book of the Abhidhamma is Vibhaga, book of analysis. The Vibhaga is divided into eighteen chapters each dealing with a particular aspect of the
Dhamma.Vibhaga
explains
comprehensively the following categories of Dhamma. (i) Khandha (ii) yatana (iii) Dhtu (iv) Sacca (v) Indriya (vi) Paiccasamupda (vii) Satipahna (viii) Sammappadhna (ix) Iddhipda (x) Bojjhaga (xi) Magga (xii) Jhna (xiii) Appama (xiv) Sikkhpada (xv) Paisabhidh (xvi) a (xvii) Khandhaka vatthu (xviii) Dhamma hadaya
It may be seen from the above list of the eighteen categories that they may be divided into three separate groups. The first group containing numbers (i)-(vi) deals with mental and corporeal constituents of beings. The second group containing numbers (vii)-(xii) is concerned with the practice of the holy life. The remaining six categories serve as a supplement to the first two groups.
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The third book of Abhidhamma Piaka is Dhtukath. Although it is a small treatise, it ranks with the first two books forming an important trilogy: Dhtukath studies how the Dhamma listed in the Tikas and
Dukas of the Mtik are related to the three categories of Khandha, yatana and Dhtu in their complete distribution. i.e, five Khandhas,
twelve yatanas and eighteen Dhtus. The fourth book of the Abhidhamma Pitaka is Puggalapaatti, designation of individuals. It has ten chapters. Abhidhamma states that there are two main types of conventional usage; the first type is concerned with terms which express things that actually exist in reality and the second type describes things which have no existence in reality. These terms are more designations which express things that exist in reality and are classed as the conventional usage, belong such expressing as man, woman, deva, individual etc. The fifth book of the Abhidhamma Piaka is Kathvatthu. It is mainly concerned with wrong views. About two hundred and eighteen years after the Parinibbna of the Buddha, there were eighteen sects. The Emperor Asoka set about removing the impure elements from the Order with the guidance and assistance of the Elder Moggaliputtatissa. Under his direction, the Order held in concord the Uposatha ceremony. At that assembly, the Venerable Moggaliputtatissa expounded on points of views, made up of five hundred orthodox statements and five hundred statements of other views. He followed the heads of discourses, Mtik, outlined by the Buddha himself and analyzed them in detail into one thousand statements of views. This collection of statements of views was recited by one thousand selected theras, and the style of compilation of this treatise is quite different from that of other treatise.
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The sixth book of Abhidhamma Piaka is Yamaka. It sets out to define and analyze the interrelationship of Dhammas and Puggala as they exist in these three worlds. This is accomplished in the form of pairs of questions. The logical process of conversion (Anuloma) and complete inversion (Pailoma) is applied to determine the complete import and limit of a term in its relationship with the others. The seventh and last book of the Abhidhamma Piaka is Pahna. It made up of the words pa and hna, means a system of relations. The Great Treatise of Pahna arranges all conditioned things. (Twenty-two
Tikas and one hundred Dukas of the Mtik). Pahna is divided into
four great divisions. Anuloma Pahna, which studies the instance in which Paccaya relations do exist between the Dhammas. Paccanya Pahna, which studies the instance in which Paccaya relations do not exist between the Dhammas Anuloma Paccanya Pahna, which studies the instances in which some of the Paccaya relations do exist between the Dhammas but the others do not. Paccanya Anuloma Pahna, which studies the instances in which some of the Paccaya relations do not exist between the Dhammas but the others do exist. The twenty-four Paccaya relations are applied to these four great divisions in the following six ways:
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the Dhammas in their one hundred Duka groups mixed with one
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The author annotate like that, It is sincerely hoped that this compilation with be found useful and handy by the general reader who wishes to be provided with a birds eye view of the vast and magnificent canonical scenery which represents all that the Buddha (and some of his disciples) had taught and all that has been treasured in the Tipiaka. And also this book give us useful and valuable suggestions connected with
Piaka knowledge.
The Buddhas Ancient Path, Piyadassi
Thera, Third
impression, Taiwan, 1984, is a book on basic Buddhism with a difference, for it is written by a monk who was native of Sri Lanka, a scholar and a well-known preacher and broadcaster in Sri Lanka. He had the Pli canon and the commentaries at his fingertips, so that his book is full of apposite stories and quotations of what the Buddha said. In recent years a number of expositions of the Buddha's teachings have been published in English, but most of them lack authenticity and do not represent what the Buddha taught correctly. Hence the need for this authentic book based on the Four Noble Truths about suffering which are the central conception of Buddhism and on the Noble Eightfold Path which is Buddhism in practice. This should prove the standard textbook from which basic Buddhism of the Theravada is taught for many years to come Anthology of Dpan Ssana Religious Affairs, 1978, third edition, was written by Venerable Led Saydaw, U Nynadhaja. He is an influential Theravda Buddhist monk. He wrote many Dpan books on
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(Catusacca
(Bodhipakkhiya Dpan), Manual of the Constituents of the Path (Magganga Dpan), etc. And then he was able to write many books on
Tipiaka itself. This book is not only a manual of the meditators but also
students. It was translated by the ynamoli Bhikkhu, The Path of
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Such acquaintance with the Pli terms of the original texts will also be useful to the student for the purpose of identifying the various renderings of them favored by different translators. It is deplorable that there is a considerable multiplication of new English coining for the same doctrinal term. This great variety of renderings has proved to be confusing to those students of Buddhism who are not familiar with the