Guest Article: An Open Letter
Guest Article:
An Open Letter
About 40 years ago I came to Sri Lanka for the first time
and was introduced to the teachings of the Buddha according to Theravada. And I
became a follower of the Buddha for the rest of my life. Now I got information
that a movement has emerged that may have very unpleasant consequences, and may
even lead to the decay and decline of the good doctrine. The monks of
Labunoruwa Kanda Aranya Senasanaya led by the chief priest Ven. Mankadawala
Sudassana Thero started a Sangha movement named Wibajjawada in 2018. Its
purpose is to clean the Buddha Sasana of so-called heretics.
The University Professorial Sangha joined the Wibajjawada
movement with the slogan that the heretics should be “academically
defeated.” Those monks and their supporters may be educated, but do they also
possess wisdom? Do they have a good idea of the Buddha Dhamma as explained in
the Suttas in the Pali Canon? Or are they jealous of the other Bhikkhus who can
explain the real meaning of the Dhamma by their own insight?
Preaching in complicated words is not a sign of
understanding the Dhamma. If one knows only four verses of the Dhamma and if
one can explain the meaning of it, then one is an expert in the Dhamma. Wisdom
is not the same as scholarship.
Do not let the Sri Lankan Government make the wrong decision and pass an ‘Act’ in Sri Lanka to ‘Conserve the Theravada Tripitaka.’ It could cause irreparable damage. Let them first carefully investigate who the real ‘heretics’ are. Academic knowledge of the doctrine is not the same as having an understanding of the doctrine. Many are dressed in the yellow robe but are still worldlings.
“Surely, the path that leads to worldly gain is one, and the
path that leads to Nibbana is another. Understanding this, the Bhikkhu, the
disciple of the Buddha, should not rejoice in wordly favours, but cultivate
detachment.” (Dhp. 75)
“To be a knower of the doctrine consists in this: Many
things have been shown by the Buddha. Now if a monk understands the meaning of
a verse of four lines, understands the doctrine and lives according to the
doctrine, then it can be said of that monk that he knows a lot and is a knower
of the doctrine.” (Ang.Nik.IV.186.a)
Once there was a young man who entered the Bhikkhu Sangha.
But he had a bad memory capacity and another Bhikkhu advised him to leave the
Sangha. The Buddha knew what happened and he gave the young Bhikkhu a clean
cloth with the instruction to rub that cloth and repeat the words,
"Removal of impurity." After rubbing the cloth for a while, the young
Bhikkhu saw that the cloth became impure. And thus he got the spiritual
reflection of instability. The Buddha appeared before him in vision and said,
"Desire, hatred and ignorance: that is impurity. Remove it." The
young Bhikkhu attained Arahantship. (Dhp. 25)
“The non-wise person brings
suffering to others, is a danger to others. The fool brings grief and torment.
But the sage doesn't bring that.” (Ang.Nik.3.1; compare Maj.Nik.115)
The decline of the Good Teaching will come from within. The
Buddha foretold: “In the future there will be monks untrained in body,
untrained in moral conduct, untrained in mind, untrained in wisdom. Thus
untrained, they will not see the bad things (kanham dhammam) to
which they fall, but will be in a state of darkness; they will criticize, for
their own benefit.
Indeed, so will the decline of the doctrine lead to the
decline of the discipline, and the decline of the discipline will lead to the
decline of the doctrine.” (Ang.Nik.V.79)
“Moreover, monks, when there is a split in the community of
the monks, when the community of the monks is split, one blames the other, one
taunts the other, one intrigues the other, one chases the other; and he who
does not have confidence in the Triple Gem, does not receive it. That is a
circumstance that leads to the disappearance and decay of the good doctrine.”
(Ang.Nik.V.156)
In the Parable of the Four Types of Clouds, the Buddha says:
"There are four types of thunderheads. And one type of clouds thunders but
doesn't rain. In the same way, four types of persons resembling thunderheads
are to be found existing in the world. And one type of persons thunders but
doesn't rain.
And how is one the type of person who thunders but doesn't
rain? There is the case where a person has mastered the Dhamma: dialogues,
narratives of mixed prose and verse, explanations, verses, spontaneous
exclamations, quotations, birth stories, amazing events, question & answer
sessions. Yet he doesn't discern, as it actually is present, that 'This is
dukkha.' He doesn't discern, as it actually is present, that 'This is the
origination of dukkha.' He doesn't discern, as it actually is present, that
'This is the cessation of dukkha.' He doesn't discern, as it actually is
present, that 'This is the path of practice leading to the cessation of dukkha.'
This type of person is like the thunderhead that thunders but doesn't rain.
"And there is one the type of person who rains but
doesn't thunder. There is the case where a person has not mastered the Dhamma:
dialogues, narratives of mixed prose and verse, explanations, verses,
spontaneous exclamations, quotations, birth stories, amazing events, question
& answer sessions. Yet he does discern, as it actually is present, that
'This is dukkha.' He discerns, as it actually is present, that 'This is the origination
of dukkha.' He discerns, as it actually is present, that 'This is the The Siam
Nikaya is only for landowners and not for persons of low origin. This is due to
a royal decree that was the result of a misunderstanding. But the Siam Nikaya
still adheres to that royal law.
That persons of low origin are not allowed to enter the Siam
Nikaya, is not in accordance with the Vinaya and Teaching of the Buddha. They
too are allowed to enter the Bhikkhu Sangha. It is not a privilege of
landowners only. Therefore it is a very good thing that the Amarapura Nikaya is
founded, and also the Ramanya Nikaya.
The highest asceticism is tolerance, forbearance. That is
missing here. “Patience and tolerance is the highest penance exercise; the
Buddhas call Nibbāna the highest. He is not a pilgrim who takes hold of others;
no penitent is the one who harms someone else.
Forsaking all evil, constantly striving for the good, the
cleansing of one's own mind: that is the teaching and precept of the Buddhas.
Without rebuke, without fighting, well-protected by the
Order rule, always moderate with meals and directed to remote abode and to
lofty thinking: that is the teaching and precept of the Buddhas.” (Digha Nikaya
14)
Dhp. 405. He who has laid aside the cudgel in his dealings
with beings, whether feeble or strong, who neither harms nor kills, - him I
call a Brahmana.
Dhp. 406. He who is friendly amongst the hostile, who is
peaceful amongst the violent, who is unattached amongst the attached, - him I
call a Brahmana.
Dhp. 407. In whom lust, hatred, pride, detraction are fallen
off like a mustard seed from the point of a needle, - him I call a Brahmana.
Dhp. 418. He who has given up likes and dislikes, who is
cooled and is without defilements, who has conquered the world, and is
strenuous, - him I call a Brahmana.
that they will preach only to devotees that come
to their temple and not go to preach to the public outside.
The claim that the doctrine is only proclaimed in one's own monastery and that the bhikkhus will not preach the doctrine to lay people outside the monastery contradicts the actual teachings of the Buddha. He sent His disciples to preach the doctrine to everyone. Kings, wealthy merchants, Brahmins, as well as poor people, children, the sick and also courtesans were among those who learned the Teaching and then took refuge in the Buddha, the Dhamma and the Ariyasangha.
It is the bhikkhus' duty to proclaim the doctrine. The
Buddha's teaching is open to everyone. For some persons a short speech will do.
Others may often have to repeat what has been said. Or the doctrine is made
clear with parables. My Reverend Thai friend Dr. Phra Maha Tuan Pim-Aksorn had
the ability to teach a lot in just a few words. He did not teach only at the
university, but he also taught the Dhamma through daily radio broadcast and
weekly TV programs.
‘Sabbadanam Dhammadanam jinati’ - The
gift of Truth excels all other gifts.’ (Dhp 354). Therefore, reading,
translating and publishing the Dhamma should be completely free. The Buddha's teachings
are not owned by the Sangha. It is a legacy for everybody who wants to follow
the teachings of the Buddha.
that the Siam Nikaya Malwatte Working Sangha
Council has the full power to expel others from Sasana for
any violations of above agreements.
In the Pāsādika Sutta (DN 29 = DN.III.128) the Buddha said:
“With regard to the qualities I have taught, having directly known them, you
should all, having assembled & gathered together, recite & compare
meaning with meaning, expression with expression, so that this holy life may
long endure & remain steadfast for the benefit, welfare, & happiness of
the multitude; out of sympathy for the world; for the benefit, welfare, &
happiness of human beings & devas. And which are those qualities I have
taught? The four establishments of mindfulness, the four right exertions, the
four bases of power, the five faculties, the five strengths, the seven factors
for awakening, the noble eightfold path. (Note: The Abhidhamma is not mentioned
here).
“If one of your fellows in the holy life should speak of the
Dhamma in the Saṅgha, and if the thought occurs
to you, ‘Friends, this venerable one has grasped the wrong meaning and picked
up the wrong expression,’ you should express neither delight nor scorn. Neither
delighting nor scorning, you should say to him, ‘With regard to this meaning,
friend, there are these expressions or those expressions. Which are the more
pertinent? And with regard to these expressions, there is this meaning or that meaning.
Which is the more pertinent?’
“If he should say, ‘Friends, with regard to this meaning,
these expressions are more pertinent than those; and with regard to these
expressions, this meaning is more pertinent than that,’ then he is neither to
be praised nor disparaged. Neither praising nor disparaging him, you should
show him how to examine that meaning & those expressions.
“If another one of your fellows in the holy life should
speak of the Dhamma in the Saṅgha, and if the thought occurs
to you, ‘Friends, this venerable one has grasped the wrong meaning but picked
up the right expression,’ you should express neither delight nor scorn. Neither
delighting nor scorning, you should say to him, ‘With regard to these
expressions, there is this meaning or that meaning. Which is the more pertinent?’
“If he should say, ‘Friends, with regard to these
expressions, this meaning is more pertinent than that,’ then he is neither to
be praised nor disparaged. Neither praising nor disparaging him, you should
show him how to examine that meaning.
“If another one of your fellows in the holy life should
speak of the Dhamma in the Saṅgha, and if the thought occurs
to you, ‘Friends, this venerable one has grasped the right meaning but picked
up the wrong expression,’ you should express neither delight nor scorn. Neither
delighting nor scorning, you should say to him, ‘With regard to this meaning,
friend, there are these expressions or those expressions. Which are the more
pertinent?’
If he should say, ‘Friends, with regard to this meaning,
these expressions are more pertinent than those,’ then he is neither to be
praised nor disparaged. Neither praising nor disparaging him, you should show
him how to examine those expressions.
“If another one of your fellows in the holy life should
speak of the Dhamma in the Saṅgha, and if the thought occurs
to you, ‘Friends, this venerable one has grasped the right meaning and picked
up the right expression,’ saying, ‘Excellent,’ you should express delight &
rejoice in his statement. Expressing delight & rejoicing in his statement,
saying, ‘Excellent,’ you should say to him, ‘It’s a gain for us, friend, a
great gain, that we see a venerable one like you who has entered into the
meaning and the expression in this way.’
The cited passages of the words of the Buddha show clearly
that one should not condemn anybody for having another meaning or another
expression of the Dhamma. One can demonstrate what one considers to be correct.
If the other person does not accept that, but sticks to his own opinion, then
he should be left at that, not disapproved, not condemned. The Segment of the
Siam Nikaya however condemns what does not correspond to their own view. And
that is not in accordance with the teachings of the Buddha.
In the Mahāpadesa Sutta (Anguttara Nikaya 180) the Buddha
taught the four great references. “Bhikkhus, what are the four great
references?
Take a Bhikkhu who says: ‘Reverend, I have heard and learned
this in the presence of the Buddha: this is the teaching, this is the training,
this is the Teacher’s instruction.’ You should neither approve nor dismiss that
Bhikkhu’s statement. Instead, you should carefully memorize those words and
phrases, then check if they’re included in the discourses and found in the
texts on monastic training. If they’re not included in the discourses and found
in the texts on monastic training, you should draw the conclusion: ‘Clearly
this is not the word of the fully awakened Buddha. It has been incorrectly
memorized by that Bhikkhu.’ And so you should reject it.
Take another Bhikkhu who says: ‘Reverend, I have heard and
learned this in the presence of the Buddha: this is the teaching, this is the
training, this is the Teacher’s instruction.’ You should neither approve nor
dismiss that Bhikkhu’s statement. Instead, you should carefully memorize those
words and phrases, then check if they’re included in the discourses and found
in the texts on monastic training. If they are included in the discourses and
found in the texts on monastic training, you should draw the conclusion:
‘Clearly this is the word of the fully awakened Buddha. It has been correctly
memorized by that Bhikkhu.’ You should remember it. This is the first great
reference.
Take another Bhikkhu who says: ‘In such-and-such monastery
lives a Saṅgha with seniors and leaders. I’ve heard and learned this in
the presence of that Saṅgha: this is the teaching, this
is the training, this is the Teacher’s instruction.’ You should neither approve
nor dismiss that Bhikkhu’s statement. Instead, you should carefully memorize
those words and phrases, then check if they’re included in the discourses or found
in the texts on monastic training. If they’re not included in the discourses or
found in the texts on monastic training, you should draw the conclusion: ‘Clearly
this is not the word of the fully awakened Buddha. It has been incorrectly
memorized by that Saṅgha.’ And so you should reject
it.
Take another Bhikkhu who says: ‘In such-and-such monastery
lives a Saṅgha with seniors and leaders. I’ve heard and learned this in
the presence of that Saṅgha: this is the teaching, this
is the training, this is the Teacher’s instruction.’ You should neither approve
nor dismiss that Bhikkhu’s statement. Instead, you should carefully memorize
those words and phrases, then check if they’re included in the discourses or found
in the texts on monastic training. If they are included in the discourses and
found in the texts on monastic training, you should draw the conclusion:
‘Clearly this is the word of the fully awakened Buddha. It has been correctly
memorized by that Saṅgha.’
You should remember it. This is the second great reference.
Take another Bhikkhu who says: ‘In such-and-such monastery
there are several senior Bhikkhus who are very learned, knowledgeable in the
scriptures, who remember the teachings, the texts on monastic training, and the
outlines. I’ve heard and learned this in the presence of those senior Bhikkhus:
this is the teaching, this is the training, this is the Teacher’s instruction.’
You should neither approve nor dismiss that Bhikkhu’s statement. Instead, you
should carefully memorize those words and phrases, then check if they’re
included in the discourses or found in the texts on monastic training. If they’re
not included in the discourses or found in the monastic law, you should draw
the conclusion: ‘Clearly this is not the word of the fully awakened Buddha. It
has been incorrectly memorized by those senior Bhikkhus.’ And so you should
reject it.
Take another Bhikkhu who says: ‘In such-and-such monastery
there are several senior Bhikkhus who are very learned, knowledgeable in the
scriptures, who remember the teachings, the texts on monastic training, and the
outlines. I’ve heard and learned this in the presence of those senior Bhikkhus:
this is the teaching, this is the training, this is the Teacher’s instruction.’
You should neither approve nor dismiss that mendicant’s statement. Instead, you
should carefully memorize those words and phrases, then check if they’re
included in the discourses and found in the texts on monastic training. If they
are included in the discourses and found in the texts on monastic training, you
should draw the conclusion: ‘Clearly this is the word of the fully awakened
Buddha. It has been correctly memorized by those senior Bhikkhus.’ You should
remember it. This is the third great reference.
Take another Bhikkhu who says: ‘In such-and-such monastery
there is a single senior Bhikkhu who is very learned and knowledgeable in the
scriptures, who has memorized the teachings, the texts on monastic discipline,
and the outlines. I’ve heard and learned this in the presence of that senior
Bhikkhu: this is the teaching, this is the training, this is the Teacher’s
instruction.’ You should neither approve nor dismiss that Bhikkhu’s statement.
Instead, you should carefully memorize those words and phrases, then check if
they’re included in the discourses and found in the texts on monastic
discipline. If they’re not included in the discourses or found in the texts on
monastic discipline, you should draw the conclusion: ‘Clearly this is not the
word of the fully awakened Buddha. It has been incorrectly memorized by that
senior Bhikkhu.’ And so you should reject it.
Take another Bhikkhu who says: ‘In such-and-such monastery
there is a single senior Bhikkhu who is very learned and knowledgeable in the
scriptures, who has memorized the teachings, the texts on monastic discipline,
and the outlines. I’ve heard and learned this in the presence of that senior
Bhikkhu: this is the teaching, this is the training, this is the Teacher’s
instruction.’ You should neither approve nor dismiss that Bhikkhu’s statement.
Instead, you should carefully memorize those words and phrases, then check if
they’re included in the discourses and found in the texts on monastic
discipline. If they are included in the discourses and found in the monastic
law, you should draw the conclusion: ‘Clearly this is the word of the fully
awakened Buddha. It has been correctly memorized by that senior Bhikkhu.’ You
should remember it. This is the fourth great reference.”
Note.
The Buddha did not say that those who had different
meanings, should be punished or should be removed from the Bhikkhu Sangha. One
only should remember:
“This is in accordance with the teaching; that is not in
accordance with the teaching.” That is guarding the Dhamma. Forbearance,
tolerance is the highest asceticism.
Snp. 796.
Whoever should take to himself certain views, thinking them
best, supreme in the world, and hence he proclaims all others as low -by this
he does not become free from disputes.
Snp. 797
In whatever is seen by him, heard, and cognized, vows and
rites done - he sees profit in these; and so from his grasping at that very
view all others he sees as worthless, as low.
Snp 4.6 : 805
People grieve for what is “mine”: though possessions are not
permanent
Snp. 809
In “mine-making” greedy, they do not let go of sorrow,
lamenting and avarice, therefore sages leaving possessions freely wander, seers
of security.
Snp. 4.8: 824
They say: “In our Dharma purity’s found” but deny that it is
found in the Dharma of others. On what they depend they say “it’s the best”,
and so settle down in their individual truths.
Snp. 825
Those disputants into the assembly rush, and perceive
opposedly “the other” as a fool. But in disputes, on others they rely - these
so-called experts ever-loving praise.
Snp. 826
Engrossed in conflict midst the assembly, fearing defeat,
they wish only for praise, having been refuted, that one’s truly confused,
angry at blame seeks weakness in the other.
Snp. 827
“Through investigation is your argument refuted and
destroyed”—so they say. That one grieves and laments—that mere arguer, “Oh! I
am overcome” that person wails.
Snp. 828
Arisen among monks - those controversies among them cause
both elation and depression. Refrain therefore, from disputation! No meaning is
in it save the prize of praise.
Snp. 829
Praised in the midst of the assembly for the presentation of
arguments, then that one laughs, or else is haughty. So they say, “Conceited by
winning debate”.
Snp. 830
Though haughtiness will be ground for a downfall, still
proudly that one speaks, and with arrogance: this having seen, refrain from
disputations - not by that is there purity, so the skilled say.
Snp. 832
Those holding a view and disputing, say thus: “This alone is
the truth”, so they aver; then reply to them: “But no one’s here to retaliate
through disputation”.
Snp 4.11: 862
Question:
Whence so many arguments, disputes and sorrow,
lamentation, selfishness, arrogance, pride and slander too? Whence come all
these? Please upon them speak.
Snp 863
Buddha:
Much love of arguments, disputes, means sorrow, lamentation,
selfishness, with arrogance, pride and slander too. Inclined to selfishness,
arguments, disputes; quarrels, slander also come to birth.
Snp 865
Buddha:
From desires in the world as causes of the dear, these
various greeds that wander in the world, from these causes, hopes and their
ends as well, these bring about a human being’s future.
Snp 876
Buddha:
Here some reckoned as wise do certainly say: “Purity of soul
is just for this life”; but others who claim to be clever aver that there is an
occasion for what has nothing leftover.
Snp 877
And Knowing that these are dependent on views, having Known
their dependence, the investigative Sage since Liberated Knows, so no longer
disputes, the wise one goes not from being to being.
Snp 4.12: 878
Question:
Each attached to their own views, They dispute, and the
experts say, “Whoever knows this understands the Dhamma, Whoever rejects it is
imperfect.”
Snp 879
Arguing like this, they disagree, saying “My opponent is a
fool, and is no expert” Which of these doctrines is the truth, Since all of
them say they are experts?
Snp 880
Buddha:
If by not accepting another’s teaching one became a fool of
debased wisdom. Then, honestly, all are fools of debased wisdom, since all are
attached to views.
Snp 881
But if people are washed by their own views, with pure
wisdom, experts, thoughtful, then none of them has debased wisdom, for their
views are perfect.
Snp 882
I don’t say, “This is how it is”, like the fools who oppose
each other. Each of them makes out that their view is the truth, so they treat
their opponent as a fool.
Snp 883
Question:
What some say is the truth, others say is false. So they
argue, disagreeing; Why don’t the ascetics teach one truth?
Snp 884
Buddha:
Indeed the truth is one,
there’s not another, about this the One who Knows does not dispute with
another, but the Samaṇas proclaim their varied
“truths” and so they speak not in the same way.
Snp 885
Why do they speak such varied
truths, these so-called experts disputatious—Are there really many and various
truths; Or do they just rehearse their logic?
Snp 886
Buddha:
Indeed, there are not many and varied truths differing from
perception of the ever-true in the world; but they work upon their views with
logic: “Truth! Falsehood!” So they speak in dualities.
Snp 887
Based on what is seen, heard, On
precepts and vows, or what is cognized, They look down on others. Convinced of
their own theories, pleased with themselves, They say, “My opponent is a fool,
no expert.”
Snp 888
They consider themselves expert for the same reasons That
they despise their opponent as a fool. Calling themselves experts, they despise
the other, Yet they speak the very same way.
Snp 889
And since perfected in some extreme view, puffed with pride
and maddened by conceit, he anoints himself as though the master-mind, likewise
thinking his view’s perfected too.
Snp 890
Their opponent says they are deficient, They too are of
deficient understanding. But if they are wise and knowledgeable, Then there are
no fools among the ascetics.
Snp 891
“Anyone who teaches a doctrine other than this, Has fallen
short of purity and perfection.” This is what followers of other paths say, Passionately
defending their very different views.
Snp 892
“Here alone is purity,” so they say, “There is no purity in
the teachings of others.” This is what followers of other paths strongly
assert, Each entrenched in their own different path.
Snp 893
Strongly asserting their own path, What opponent would they
take to be a fool? They would only bring trouble on themselves By calling an
opponent a fool of impure teachings.
Snp 894
Convinced of their own theories, Comparing others to
oneself, They get into more disputes with the world. But by leaving behind all
theories, They don’t have any problems with the world.
Note.
Also in the time of the Buddha there were Bhikkhus who had
another meaning than what was taught by the Buddha Himself.
Mentioned is that the decline of the Good Teaching will come
from within. If the Government of Sri Lanka will make a law about the Buddhist
Dhamma, it might be a cause for schism in the Sangha. It happened several times
in the past.
The second council at Vesali
About a hundred years after the
death of the Buddha, monks at Vesali wanted to change the rules by giving up
ten lesser points. The older monks in Pāvā, Kosambi, Avanti, as well as in
Dekkhan objected. After all, that was against the decision of the first Sangha
Council. Therefore, a second Sangha Assembly (Council II) was convened of 700
eminent monks. At the head of them were the Reverend Yasa, Revata and Sabbakāmi.
The council was held at Vesali and lasted eight months. The ten points were
rejected and the Dhamma and Vinaya were recited and re-established.
The monks of Vesali and other
monks disagreed with this council. Therefore, a new convention was held by the
Vajjiputtakas and their supporters. That convention was attended by 10,000
monks. It was called "the great recitation" or "the great Sangha
convention" (mahasangiti). A separate school then emerged, the
Mahāsanghikas. The Orthodox group was called the Theravādins or the
Sthavīravādins (the group of the Elders or Seniors).
Council of Kashmir, 643 after
Buddha King Kanishka I had founded a great empire. A great part of northwestern
India was included. He ascended the throne in 78 AD. He ruled at Purushapura
(now Peshawar), in the district of Gandhāra. He was first an opponent of
Buddhism. Later he became a champion of it. At that time there were several
schools with (almost) opposite views. Parsva, a famous Buddhist patriarch,
explained to the king that many years had passed since the Buddha's death. The
different schools adhered to the various masters, each with its own version.
Therefore, a Sangha convention
was held under the auspices of Kanishka in about A.D. 100. Its purpose was to
write commentaries on the three Pitakas, and to end the confusion between the
different schools.
Monks were called together from
far and wide. From the gathered monks, 500 wise and holy monks were selected.
Chairman of them was the Reverend Vasumitra (or: Vasubandha).
The meeting was in Kashmir,
where the king had a monastery built at Jalandhara. The work of the learned
monks resulted in three commentaries on the three Pitakas. Its real purpose was
to end the old quarrels. But in fact, two schools of Buddhism emerged around
that time.
The Theravāda, which had
already written its Canon in Sri Lanka, did not recognize this council under
King Kanishka. The result was the division of the Buddha's teachings into a
southern and a northern school.
The northern school was called
Mahāyāna, the great vehicle. The Southern School was then renamed Hinayāna, the
small vehicle.
Rangoon Council, 1954 AD
In 1954 AD. at Rangoon, Yangon,
Myanmar, started a Sangha Council that continued until the full moon day of
Vaisakha (May) in 1956. That is the 2500th anniversary of the
Buddha's Parinibbāna. Learned monks from different countries – in particular
India, Sri Lanka, Cambodia, Thailand, Laos and Pakistan - took part. About 500
monks from Myanmar were invited to check the text of the Tripitaka. Groups of monks
were also organized in each of the Buddhist countries to examine the texts.
At the end of the council, all
the texts of the Pāli Canon and of the commentaries were recited. The revised
version was published in Burmese.
Note:
That Sangha Council is the
guardian of the Pali Canon. The texts of the Pali Canon are published already
and open for everybody. The Pali words are checked and guarded, but they did
not make a law that one has to ask permission to read or translate those texts.
The mentioned words of the
Buddha show that one has to be tolerant, that one has to show forbearance and
that there should not arise any dispute about what is correct and what is not
correct. What the monks of Labunoruwa Kanda Aranya Senasanaya and the
University Professorial Sangha like to do with the help of the Government, is
opposed to the Teaching of the Buddha.
Nico Moonen, The Netherlands.
Life member of the Buddhist
Missionary Society, Kuala Lumpur, Malaysia.
Honorary member of the
“Gesellschaft für europäischen Buddhismus e.V.” (Society for European
Buddhism), Munich, Germany.
Most English translations are
derived from https://www.dhammatalks.org/suttas/DN/DN29.html
https://suttacentral.net/an4.180/en/sujato
https://suttacentral.net/snp4.5/en/mills
The Dhammapada: A Translation,
by Narada Thera. BMS, 2522-1978
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