1

( First Semester) Assignment

1. (a) Blavagga
Blavagga 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) Dhammahavagga
In the Dhammahavagga, a series of verses that primarily focus on how
one shouldnt rely on appearances to determine whether someone is wise,
because a fool can be disguised in such a manner.
A head of gray hairs doesnt mean ones an elder. Advanced in years,
ones called an old fool. But one in whom there is truth, restraint, rectitude,
gentleness, self-control hes called an elder, his impurities disgorged,
enlightened,
Similarly, just because someone wears the ochre robes doesnt 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.

A shaven head doesnt mean a contemplative. The liar observing no

duties, filled with greed & desire: what kind of contemplatives he? But
whoever tunes out the dissonance of his evil qualities large or small in every
way by bringing evil to consonance: hes called a contemplative.
Ive been searching for a sutta and I cant find it, but its one where the
Buddha outlines clearly how to determine whether someone is a suitable
teacher. Its really frustrating that I cant 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 doesnt 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 dont know squat about the Dhamma. Living the
Dhamma matters more than knowing it.
2. Write the life story of the nand Thera.
nand 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 Tusit and was born on the same day as the
Bodhisatta, his father being Amitodana the Skiyan, brother of Suddhodana.
Mahnma and Anuruddha were therefore his brothers (or probably stepbrothers).
nand entered the Order in the second year of the Buddhas ministry,
together with other Skiyan princes, such as Bhaddiy, Anuruddha, Bhagu,
Kimila and Devadatta, and was ordained by the Buddha himself, his upajjhya
being Belatthassa. Soon after, he heard a discourse by Pua Mantnputta and

became a Sotpanna. In Sayutta Nikya, nand acknowledges his

indebtedness to Pua and gives an account of Puas sermon to him.
During the first twenty years after the Enlightenment, the Buddha did not
have the same personal attendants all the time. From time to time various monks
looked after him, among them being Ngasamla, Ngita, Upavna,
Sunakkhatta, the novice Cunda, Sgata, Rdha and Meghiya. We are told that
the Buddha was not particularly pleased with any of them. At the end of twenty
years, at an assembly of the monks, the Buddha declared that he was advanced
in years and desired to have somebody as his permanent body-servant, one who
would respect his wishes in every way. The Buddha says that sometimes his
attendants would not obey him, and on certain occasions had dropped his bowl
and robe and gone away, leaving him.
All the great disciples offered their services, but were rejected by the
Buddha. nand alone was left; he sat in silence. When asked why he did not
offer himself, his reply was that the Buddha knew best whom to choose. When
the Buddha signified that he desired to have nand, the latter agreed to accept
the post on certain conditions.
The Buddha was never to give him any choice food or garment gotten by
him, nor appoint for him a separate fragrant cell (residence), nor include him
in the invitations accepted by the Buddha. For, he said, if the Buddha did any of
these things, some would say that nands services to the Buddha were done
on order to get clothes, good fare and lodging and be included in the invitations.
Further he was to be allowed to accept invitations on behalf of the
Buddha; to bring to the Buddha those who came to see him from afar; to place
before the Buddha all his perplexities, and the Buddha was to repeat to him any
doctrine taught in his absence. If these concessions were not granted, he said,
some would ask where was the advantage of such service. Only if these

privileges were allowed him would people trust him and realize that the Buddha
had real regard for him. The Buddha agreed to the conditions.
2. (a) the story of Rohinther
Rohin was born at Vesl in the house of a very prosperous Brahman.
When grown up she went to the Master and heard him preach the doctrine. She
obtained Sotpattiphala. Before her ordination, Rohin answers her fathers
accusation that monks are lazy. In fact, she points out, They do the best work.
She converted her parents to Buddhas faith and got permission from them and
entered the order. She performed the exercises for acquiring insight and very
soon attained arahatship.
Ninety one Kappas ago she saw Vipass Buddha begging in Bandhumat,
and, filling his bowl with meal cakes, paid him monage. The Thergth
contains a set of verses spoken by her in exaltation, when, after becoming an
arahant, she recalled to mind the discussion she had had with her father while
she was yet a Sotpanna. It is said that the last stanza of the series was spoken
by her father, who later himself joined the Order and became an arahant.
2. (b) The Story of Sundarther
Sundar was born at Benares as the daughter of Sujta, a Brahman. On
her brothers death, her father became overwhelmed with grief. With the advice
of Ther Vasitthi her father renounced the world, met the Buddha at Mithil,
entered the order and in course of time attained arahantship. Sundar heard of
her fathers renouncing the world. She sacrificed all her wealth and pleasures of
all kinds. She secured her mothers consent to leave the world. She then entered
the order and striving hard she attained arahantship with Patisambhid. Then
one day, with the leave of her teacher, she left Benares, accompanied by a large
number of nuns, and, visiting the Buddha at Svatthi, uttered her lions foar.
Thirty one Kappas ago she was born in a clansmans family, and seeing

Vessabhu Buddha begging for alms, gave him a ladleful of food. Fifty times she
became the wife of Cakkavattis.
1. Discuss the story of Anthapiika, the famous rich man of Svatthi.
Anthapiika was the donor of the Jetanana monastery, which was built
at a cost of fifty-four crores. He was not only generous but also truly devoted to
the Buddha. He would go to the Jetavana monastery and pay homage to the
Buddha thrice daily. In the mornings he would bring along rice gruel, in the
day-time some suitable rich food or medicine and in the evenings some flowers
and incense. After some time Anthapiika became poor, but being a
Sotpanna he was not shaken by misfortune, and he continued to do his daily
acts of charity. One night, the spirit guarding the gate to the house of
Anthapiika appeared to him in person, and said, I am the guardian of your
gate. You have been offering your property to Samaa Gotama with no thoughts
of your future.
That is why you are now a poor man. Therefore, you should make no
more offerings to Samaa Gotama and should look after your own business
affairs and get rich again Anthapiika drove the guardian spirit out of his
house for saying such things, and as Anthapiika was a Sotpanna the
guardian spirit could not disobey him and so had to leave the premises. He had
nowhere to go and wanted to return but was afraid of Anthapiika. So, he
approached Sakka. Sakka advised him first to do a good turn to Anthapiika,
and after that, to ask his pardon. Then Sakka continued, there are about
eighteen crores taken as loans by some traders which are not yet repaid to
Anthapiika; another eighteen crores buried by the ancestors of
Anthapiika, which have been washed away into the ocean, and another
eighteen crores, which belong to no one, buried in a certain place. Go and
recover all these wealth by your supernatural power and fill up the rooms of
Anthapiika. Having done so, you may ask his pardon.

The guardian spirit did as instructed by Sakka, and Anthapiika again

became rich. When the guardian spirit told Anthapiika about the information
and instructions given by Sakka. Then Anthapiika took the guardian spirit to
the Buddha. To both of them the Buddha said, One may not enjoy the benefits
of a good deed, or suffer the consequences of a bad deed for a long time; but
time will surely come when his good or bad deed will bear fruit and ripen.
Then the Buddha spoke in verse as follows:
Even an evil person may still find happiness so long as his evil deed does not
bear fruit; but when his evil deed does bear fruit he will meet with evil
consequences.
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
Anthapiikas house attained Sotpatti Fruition.
2. Select one of the Pahas and fully assess its doctrinal value.
Sabbaubhvapaha that conflicted Milinda was, how can the Buddha
be

omniscient,

when

it

is

said

that

he

reflects

or

thinks?

In

Sabbaubhvapaha, 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 Masters 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.

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 exercised
without 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.

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 Guttilajtaka.
The Buddhisatta was born as a musician in Benares. He wasunmarried
and supported his blind parents. He had as pupil Msila from Ujjen, and to him
Guttilataught all he knew. Later, Guttila introduced Msila at the kings 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 Sakkas instructions, the sound of his
music filled the city and heavenly nymphs descended to earth to dance. Msila
was defeated and stoned to death by the enraged crowd. Later, Sakka sent
Mtali to fetch Guttila to Tvatims in his chariot, and as a return for his music
Guttila was allowed to discover to what good deeds the inhabitants of
Tvatims 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.

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

Tvatims even in their human body, the others being Sdhna, Nimi and
Mandht.
1. Decline fully mt (fem.) or kat (masc.)
Feminine nouns ending in belong to nouns of relationship, like mt, a
mother; and their declension differs from pit, a father, in the acc. Pl., which
takes the termination s () instead of n : thus, mt.
1. Conjugate fully the following in perfect tense given in bracket:
n (P & ), to lead
Person

Sing.

Dual

Plur.

1st Pers.

Ninya or ninaya

ninyiva

ninyima

2nd pers.

Ninetha

ninyathu

ninya

3rd pers.

Ninya

ninyatu

ninyu

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 tv.
Addition of tv
1. tv is directly added to the roots ending in and the roots reckoned as
ending in and the is sometimes changed to a, i or .
Eg. D + tv = dattv having given
Dhe > dh + tv = dhitv having drunk
Gai > g + tv = ttv having sung

10

So > s + tv = stv having finished

2. tv is directly added to the roots ending in i, , u, and . Sometimes, the final
vowels of those roots undergo Gua substitutes when they admit if i.
Eg.

Ji + tv = jitv having conquered

ru + tv = rutv having heard
Bh + tv = bhtv having been
h + tv = htv having taken
+ i + tv = ayitv having slept

3. When tv 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., j + t = kt or s., dh + t = ddh, bh + t
= bdh, or s. + t = s., h + t = gdh or h.
Eg. Sic + tv = siktv having sprinkled
Prach + tv = ps.v having asked
Bhuj + tv = bhuktv having eaten
sj + tv = ss.v having created
budh + tv = buddhv having known
labh + tv = labdhv having got
na + tv = nas.v having perished
dvis. + tv = dvis.v having hated
dah + tv = dagdhv having burnt
guh + tv = ghv having hidden
4. The preceding letters ya, va, ra of roots are changed to I, u, respectively by
Samprasraa (the mutual interchange of the vowels i, u, , l and their
corresponding semivowels y, v, r) when tv is directly added to roots.
Eg. Yaj + tv = is.v having worshipped
Vac + tv = uktv having spoken
Prach + tv = ps.v having asked

11

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

to roots.
Eg. as + tv = astv having praised
Bandh + tv = baddhv having tied
Aj + tv = aktv having anointed
Saj + tv = saktv having adhered
Bhaj + tv = bhaktv having broken
6. When tv is directly added to the roots ending in n or m, these final
consonants are generally not elided. Sometimes tv is added to those roots
with connecting vowel i.
Eg. Han + tv = hantv having killed
Gam + tv = gantv having gone (m is dentalized.)
Ram + tv = rantv or ratv having rejoiced
am + i + tv = amitv having been quiet
7. The suffix if the 10th conjugation and causative, aya, is retained when tv is
added to bases with connecting vowel i.
Eg. Cur > coraya + i + tv = corayitv having stolen
Cint > cintaya + i + tv = cintayitv having considered
Budh > bodhaya + i + tv = bodhayitv having made to know
8. If tv is directly added to the roots ending in -, the - preceded by a
consonant of labial class is changed to r, and another consonant, to r.
Eg. p- + tv = prtv having filled
t- + tv = trtv having crossed
st- + tv = strtv having spread

12

2. Write a brief account of Uttarjvamahthera.

Uttarjvamahthera was a native of Rmaadesa and was a pupil of
Prnadassimahthera, who lived at Sudhammanagara. The Mahthera was
endowed with lokiyajjhna and abhia. Being thus gifted, he would, every
morning, proceed to Magadha and sweep the court-yard of the Mahbodhi tree
in Uruvel, return to Sudhammapura and go on his alms-pilgrimage.
One morning while he was sweeping the court-yard of the Mahbodhi
tree, certain traders, who lived in Uruvel 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 Prnadassimahthera, as a concomitant of his attainment of
lokiyajjhna and abhi, became known.
In the year 532, Sakkarj, Uttarjvamahthera, the Preceptor of the king
of Pugma, with the object of worshipping at the shrines in Lankkpa, set out
for Kusimanagara. On arrival at Kusimanagara, Uttarjvamahthera embarked
in a ship, accompanied by many other priests and by Chapaasmanera.
Uttarjvamahthera embarked in a ship and set out for Lakkpa. On his
arrival there, the Mahtheras, residing in Lakdpa, 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 Mahmahindathera, who
established the Religion in Lakdpa, while you and the other priests in your
company are the spiritual successors of the two Mahtheras, called Soa 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.

13

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 and
embarking 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

14

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 Rmdhipatis Repuest to Visit Shaadpa
King Rmdhipat invited the twenty-two theras, headed by Moggallna
and addressed them thus: Reverend Sirs, the upasampad ordination of the
priest in Rmaadesa 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 Shaadpa 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 Mahvihra
monastery. If, Reverend Sirs, you to Shaadpa and after selection out of the
fraternity, whose members are the spiritual successors of the priests of the
Mahvihra, who are pure and free from censure and reproach, receive at their
hands the upasampad ordination in the udakukkhepasm consecrated on the
Kalyn River, where the Fully Enlightened One enjoyed a bath; and if you
make this form of the upasampad ordination the seed of the Religion, as it
were, plant it and cause it to sprout porth by conferring such ordination on men

15

of good family in this country of Rmaadesa, 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 Shaadpa, much merit and great
advantages will accrue to you. Reverend Sirs, on your arrival in Shaadpa 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 Gay) to the Ratanacetiya and other shrines and to
the Cetiy of the Holy Foot-print of the Blessed One on the top of the
Samantaka hill. Therefore, Reverend Sirs, your great accumulation of merit
will increase.
To this the theras replied: Mahrj, 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 Shadpa will increase our great
accumulation of merit. We, therefore, grant you the favour and will visit
Shaadpa. Saying thus, the theras gave a promise.
2. Translation
Rmdhipati Mahrj had grand festivals held for three days; and on
Thursday, the day of Mahpavran, the great bell was conveyed to qurdrangle
of the Kesadhtucetiya, in order that it might be presented to it. On Friday, the
1st day (after the day of Mahpavran), 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.

16

1. Discuss fully the nine virtues of the Buddha.

2. (d) The Virtues of the Buddha (Araha and Sammsambuddho)
Araha
He is far away from all mental defilements. He has destroyed all mental
defilement; He has cut off the rounds of Sasric 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.
Sammsambuddho
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 Sammsambuddha.
Vijjcaraasampanna
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 Vijjcaraasampanna.
Sugata
He has reached the Bliss of Nibbna by walking the Right Path (Wellgone). And he teaches only the Right Way to Peace and Purity, by speaking the
truth always. So he is endowed with Sugata.

17

Lokavid
He fully knows and understands the nature of Three Worlds, namely, the
World of living beings (Satta-Loka), the World of Conditioned Things
(Sakhra Loka). He is the knower of the World, Lokavidh.
Anuttaropurisadhammasrathi
He is the unsurpassed Guide of men to be tamed. He tames and civilizes
those who are worthy of his teaching. So Anuttaropurisadhammasrathi Gua is
attained.
Satthdevamanussna
He is Teacher of gods and men, the supreme teacher earning the title
Satthdeva manussna.
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 Bhagav.
1. Deal with the following:
1. (a) Samdna Virat
Samdna Virat is abstention from immoral actions through observance or
moral precepts. Samdna Virat means undertaking to observe five or eight or
nine moral precepts before the Buddha image or a bhikkhu or elders and

18

refraining from doing evil actions. It also means that one has made up ones
mind not to do evil before one actually encounters evil.
Once upon a time a male lay-disciple in Sri Lanka went to the forest in
search of his missing cow.A python came to him and wound itself around his
body. He took out his knife to kill it. But he suddenly remembered the moral
precepts he had undertaken to observe and thought, I shall accept death if need
be; I shall not bake others life. Breaching of moral precepts resembles
destroying the Dhamma and it is best for me to give up my life. So he dropped
his knife and reflected on the moral precepts he was observing. Owing to the
effectiveness of his morality, the python could not keep on winding itself
around his body and departed immediately.
Like that male lay-disciple one should keep the moral precepts at the risk
of ones life, one should give up ones life instead of breaching ones moral
precepts. There is no question about giving away ones property and dignity for
the sake of keeping ones morality. The invisible good results always exist
behind every relinquishment.
1. (b) Sampatta virati
Sampatta virati is abstention from immoral actions although one
has not undertaken to observe moral precepts previously. Sampatta virati means
instantaneously refraining from committing evil actions when one is confronted
with the cause and the object for committing evil actions.
Once upon a time in Sri Lanka, a youth named Cakkana went into the
forest to get hares flesh for his seriously ill mother. Then he caught a hare.
When he was about to kill it, he felt deeply sorry for the frightened hare. So, out
of compassion, he set it free. When he reached home, he cured his mother by
asseveration of truth on this event. By the power of Sampatta virati Sila his
mother recovered as if the illness was removed and thrown away from her.

19

2. Describe sending the Loving-kindness towards beings.

After worshipping the Enlightened Buddha, one should recite some or all
eleven Sutta Discourses called Paritta or some Pali Verses of Protection one has
selected to have clear mind and devotion.
After saying Parittas, the usual custom is to send metta thoughts to all
living beings in all directions. This method is termed Disa Pharana Metta (Metta
to Ten Directions) as taught by the Venerable Bhaddanta Vicittasarabhivamsa,
Tipitadhara

Dhammabhandagarika.

This

follows

the

Pali

in

Patisambhidamagga.
(1) Let all living beings in the East be: Free from danger, Free from
anger, Free from sorrow, Have peace of mind.
(2) Let all living beings in the West be: Free from danger, Free from
anger, Free from sorrow, Have peace of mind.
(3) Let all living beings in the North be: Free from danger, Free from
anger, Free from sorrow, Have peace of mind.
(4) Let all living beings in the South be: Free from danger, Free from
anger, Free from sorrow, Have peace of mind.
(5) Let all living beings in the South-East be: Free from danger, Free
from anger, Free from sorrow, Have peace of mind.
(6) Let all living beings in the North-West be: Free from danger, Free
from anger, Free from sorrow, Have peace of mind.
(7) Let all living beings in the North-East be: Free from danger, Free
from anger, Free from sorrow, Have peace of mind.
(8) Let all living beings in the South-West be: Free from danger, Free
from anger, Free from sorrow, Have peace of mind.

20

(9) Let all living beings below be: Free from danger, Free from anger,
Free from sorrow, Have peace of mind.
(10) Let all living beings above be: Free from danger, Free from anger,
Free from sorrow, Have peace of mind.

( First Semester) Assignment

1. Write briefly about the life of Sigla householder.

Sigla, a young householder of Rjagaha, was in the habit if rising early,
bathing, and, with wet hair and garments, worshipping the several quarters of
the earth and sky. The Buddha saw him once and asked him the reason for this.
Siglas reply was that his dead father had asked him to do so.
The Buddha then taught him that, in his religion too there war, worship of
the six quarters, but that these quarters were different. Urged by Sigla, to
explain, the Buddha taught him the six vices in conduct, the four motives for
such evil action, the six channels for dissipating wealth, and the different kinds
of friends.
He then taught him the six quarters to be honoured by performing the
duties owing to them parents are the east, teachers the south, wife and children
the west, friends and companions the north, servants and workpeople the nadir,
religious teachers and Brahmins the Zenith. Details are then given of the duties
owing to these and of their counter duties.
The Siglasutta is an exposition of the whole domestic and social duty
of a layman, according to the Buddhist point of view, and, as such, it is famous
under the name of Gihivinaya. Sigla became the Buddhas follower. According

21

to the apadna text, it was this Siglas mother who was known as
Siglakamt.
2. Give a sketch of the life of Jvaka Komrabhacca.
Jvaka Komrabhacca was a celebrated physician. He was the son of
Slavat, a courtesan of Rjagaha. Aguttara Ahakath says that
Abhayarjakumra was his father. Directly after birth the child was placed in a
basket and thrown on a dust-heap, from where he was rescued by
Abhayarjakumra. When questioned by Abhaya, people said he was alive
(Jvati), and therefore the child was called Jvaka; because he was brought up by
the prince (kumrena pospito), he was called Komrabhacca. It has been
suggested, however, that Komrabhacca meant master of the Kaumrabhrtya
science (the treatment of infants); he is called Kumrabhta.
When grown up, he learnt of his antecedents, and going to Takkasl
without Abhayas knowledge, studied medicine for seven years. His teacher
then gave him a little money and sent him away as being fit to practice
medicine. His first patient was the setthis wife at Sketa, and for curing her, he
received sixteen thousand kahpanas, a manservant, a maid-servant and a coach
with horses. When he returned to Rajagaha, Abhaya established him in his own
residence. There he cured Bimbisra of a troublesome fistula and received as
reward all the ornaments of Bimbisras five hundred wives. He was appointed
physician to the king and the kings women and also to the fraternity of monks
with the Buddha at its head. Other cures of Jvakas included that of the setthi of
Rjagaha on whom he performed the operation of trepanning, and of the son of
the setthi of Benares who had suffered from chronic intestinal trouble due to
misplacement, and for this case Jvaka received sixteen thousand kahpanas.
Jvaka was greatly attracted by the Buddha. After Jvaka became a
Sotpanna, he was anxious to visit the Buddha twice a day, and finding
Veluvana too far away, he built a monastery with all its adjuncts in his own

22

Ambavana in Rjagaha, which he gave to the Buddha and his monks. When
Bimbisra died, Jvaka continued to serve Ajtasattu, and was responsible for
bringing him to the Buddha after his crime of parricide.
Jvakas fame as a physician brought him more work than he could cope
with, but he never neglected his duties to the Sagha. Many people, afflicted
with disease and unable to pay for treatment by him, joined the Order in order
that they might receive that treatment. On discovering that the Order was thus
being made a convenience of, he asked the Buddha to lay down a rule that men
afflicted with certain diseases should be refused entry into the Order Jvaka was
declared by the Buddha chief among his lay followers loved by the people
(agga puggalappasannna). He is included in a list of good men who have
been assured of the realization of deathlessness.
1. Explain, Monks, there are these eight untimely, unseasonable occasions for
living the godly life of Akkhaa Sutta.
Take the case monk when a Tathgata arises in the world an Arahant
fully awakened abounding in wisdom and righteousness a well-farer, worldknower, incomparable tamer of tamable men, teacher, the awakened among
devas and men, an Exalted One-and Dhamma is taught which is tranquillizing,
cooling, leading to awakening, declared by the well-farer: and suppose a person
arise in hell. This, monks, is the first untimely, unseasonable occasion for living
the godly life.
Again, suppose a Tathgata arise and Dhamma be taught and person
arise in the animal kingdom
among the Petas
among the long-love deva-community
in the outlying countries, among unintelligent barbarians, were

23

There is no scope for monks, nuns, for lay-disciples, male or female

in the middle countries, but he holds wrong views, is perverted in
vision and think: that gifts, offerings and oblations are as naught: that the fruit
and result of good and bad deeds done are as naught, that this world does not
exist, nor the next world; that there are neither mothers nor fathers, nor beings
born spontaneously, not any recluses or godly men in the world, who have
found the highest, who have won to the highest, who make declaration of this
world and of the next, after realization by personal knowledge
in the middle countries, but he is foolish and dull, a witless imbecile,
unable to distinguish whether a matter has been spoken well or ill. This, minks,
is the seventh untimely, unseasonable occasion for living the godly life.
Moreover, monks, take the case when no Tathgata arises in the world
Dhamma is not declared and a person is born in the middle country, and is
intelligent and not dull, nor a witless imbecile, but able to tell whether a matter
has been spoken well or ill. This, mink, is the eighth untimely, unseasonable
occasion for living the godly life.
These, monks, are the eight occasions
Monks, there is just one occasion, which is timely, seasonable for living
the godly life. What one?
Take the case monk when a Tathgata arises in the world an Arahant
fully awakened abounding in wisdom and righteousness a well-farer, worldknower, incomparable tamer of tamable men, teacher, the awakened among
devas and men, an Exalted One-and Dhamma is taught which is tranquillizing,
cooling, leading to awakening, declared by the well-farer is taught; and a person
is born in the middle country and is intelligent, not dull, nor a witless imbecile,
but able to tell whether a matter has been spoken well or ill. This, mink, is the
eighth untimely, unseasonable occasion for living the godly life.

24

who, when Saddhammas taught, win neither birth as man

Nor seize the time, in sooth they forfeit time!
Tathgata is said, times oft are wrong, much hinders man.
World is unreal; that there is no life but the current life; there is no one in the
world that has attained true knowledge of enlightenment),
World is unreal; theat thre is no life but the current life; there is no one in the
world that has attained true knowledge of enlightenment).
(7) when born a fool, unable to discern the difference between truth and
nonsense,
(8) when born wise, but in an age without wisdom, in which there is no
Buddha to declare the holy teachings.
On the one situation in which it is appropriate to lead the holy life: when
born wise in an age in which the Buddha has declared his holy teachings.
1. Translate into English and give the explanation of the following verses.
(1)

Sabbhireva

samasetha,

Sabbetha

santhavam.Satam

saddhammamannaya, Seyyo hoti na papiyo.

Translation
Associate with good men; form friendship with them. Knowing the Law
from the good men is being noble, not mean.
Explanation
A good and virtuous person is honest and right. He avoids ill deeds.
Associate with good men and learn from them the Law (Dhamma). Such
knowledge is sacred, not debased.

25

Translation
The person loves the person who is not virtuous and does not love the
virtuous person, and is pleased with the teachings of the vicious people. That
persons action is the cause of his rain.
Explanation
The person, who associates with the wicked and listens to the words of
the vicious, will go to rain.
Translation
Do not so love to the wicked person. The pot, carried on ones head, not
being full of water, is unstable on the head.
Explanation
The not-full water pot makes a rocking sound, goes a saying. One
should not give his love and kindness to a wicked person. The vicious one is not
serene and steady, he may be try and do harm if he is not satisfied.
Express fully about the Visuddhimagga.
The Visuddhimagga (the Path of Purificaion), is the great treatise on
Theravada Buddhist doctrine written by Buddhaghosa approximately in 430 CE
in Sri Lanka. It is a comprehensive manual condensing and systematizing the
theoretical and practical teachings of the Buddha as they were understood by the
elders of the Mahavihara Monastery in Anuradhapura, Sri Lanka. It is described
as the hub of a complete and coherent method of exegesis of the Tipitaka,
using the Abhidhamma method as it is called. And it sets out detailed practical
instructions for developing purification of mind. It is considered the most
important Theravada text outside of the Tipitaka canon of scriptures.

26

The Visuddhimaggas structure is based on the Rathavinitasutta (Relay

Chariots Discourse), which describes the progression from the purity of
discipline to the final destination of nibbana in seven steps.
It is composed of three sections, which discuss: (1) Sila (ethics or
discipline); (2) Samadhi (meditative concentration); (3) Panna (understanding or
wisdom).
In this book, the first section (part 1) explains the rules of discipline, and
the method for finding a correct temple to practice, or how to meet a good
teacher.
The second section (part 2) describes samathas practice, object by object
(see Kammatthana for the list of the forty traditional objects). It mentions
different atages of concentration.
The third section (part 2) describes samathas practice, object by object
(see Kammatthana for the list of the forty traditional objects). It mentions
different stages of concentration.
The third section (part 3-7) is a description of the five khandhas (aggregates),
ayatanas, the Four Noble Truths, dependent orgination (Paticcasamuppada), and
the practice of vipassana through the development of wisdom. It emphasizes
different forms of knowledge emerging because of the practice. This part shows
a great analytical effort specific to Buddhist philosophy.
2. Explain in detail the ten impediments (palibodh).
A meditator is intent on developing serenity concentration must first
make an effort to sever the impediments to meditation. For meditative monks,
the Visuddhimagga enumerates ten umpediments (palibodh):
1. A dwelling can be an impediment to one who has many belongings
stored there or whose mind is caught up by some business connected with it.

27

2. A family consisting of relatives or supporters becomes an impediment

for one living in close association with its members.
3. Gains, in the sense of the four requisites of a monks life (robes, food,
lodgings and medicines), oblige him to become involved in association with
laymen.
4. A class of students is an impediment when it binds the meditator with
duties of teaching and instruction.
5. New building work is always an impediment to a meditating monk as it
is a responsibility which distracts him.
6. A journey becomes a source of distracting thoughts both in the
planning and in the actual travel.
7. Kin or relatives, when they fall sick, sometimes have to be cared for by
a monk, a responsibility which again takes him away from meditation.
8. Ones own illness or affliction which calls for treatment is yet another
impediment.
9. Books, in the sense of responsibility for the scriptures, can be a
hindrance to some meditators.
10. Even the supernormal powers, which are hard to maintain, may be an
impediment for one who seeks insight.
1. Decline fully: tman or bhvin
taman, masc., self
Case Singular

Dual

Plural

Nom. tm

tmnau

tmnah.

Voc. tman

tmnau

tmnah.

28

Acc. tmnam

tmnau

tmnah.

Instr. tman

tmabhym

tmabhih

Dat. tmane

tmabhym

tmabhyh.

Abl. tmanah.

tmabhym

tmabhyh.

Gen. tmanah.

tmanoh.

tmanm

Loc. tmani

tmanoh.

tmasu

2. Conjugation of d in Root-aorist Parasm.

Person

Sing.

Dual

Plur.

1st pers.

Adm

adva

adma

2nd pers.

Adh.

Adtam

adta

3rd pers.

Adt

adtm

aduh.

Conjugation of bh in Root-aorist Parasm.

Person

Sing.

Dual

Plur.

1st pers.

Abhvam

abhva

abhma

2nd pers.

Abhh.

Abhtam

abhta

3nd pers.

Abht

abhutm

abhuvan

1. Describe with examples the formation of the future participle with the suffix
ya.
The future participle is passive in sense and expresses necessity and
suitability. It is formed with the suffixes ya.
1. When ya is directly added to the roots ending in and the roots ending in e, ai
or o, which is replaced by , the final becomes e.
Eg. J + ya = jeya should be known
D + ya = deya should be given
Dhe > dh + ya = dheya should be sung
Gai > g + ya + geya should be sung
So > s + ya = seya should be finished

29

2. Before the suffix ya, final I and take Gua, u and Gua or Vr.dhi, and r.
and r`. Vr.dhi.
Eg. Ji + ya = jeya should be conquered
N + ya = neya should be taken
Hu + ya = havya should be sacrificed
Bh + ya = bhvya should be been
Kr. + ya = krya should be done
Tr`. + ya = trya should be crossed
3. Penultimate I and u followed by a single consonant generally take Gua, a is
sometimes lengthened, and r. remains unchanged.
Eg. Bhid + ya = bhedya should be split
Yuj + ya = yojya should be joined
S`ak + ya = s`akya should be been able
labh + ya = labhya should be taken (otherwise in labh with preposition,
anusvra is inserted before the final consonant as lambhya.)
Vac + ya = vcya should be said
Dr.s` + ya = dr.s`ya should be seen

Describe with examples the formation of the passive verb. (any seven rules)
Formation of the Passive verb
Passive verbs take the regular tmanepada terminations, making use of the
substitutions required in the 4th class. The suffix is ya as the 4th class.
Addition of ya
1. The roots ending in and the roots ending in e, ai or o (changeable to )
generally change their vowel to i.
Eg. D + ya = dya to be given
P + ya = pya to be drunk

30

Dhe + ya = dhya to be drunk

Gai + ya = gya to be sung
So + ya = soya to be finished
J + ya = jya to be known
Khy + ya = khyya to be told
Dhyai + ya = dhyya to be meditated
2. the final I or u of the roots is lengthened.
Eg. Ji + ya = jya to be conquered
N + ya = nya to be led
S`ru + ya = s`rya = to be heard
Hu + ya = hya to be given
Bh + ya = bhya to be been
3. The final r. of the roots becomes ri, but if preceded by a double consonant, is
guated.
e.g. kr. + ya = frhiya to be done
smr. + ya = smarya to be remembered
4. The final r. of the roots becomes r, but if preceded by a letter of the labial
class consonant, becomes r.
e.g. kr`. + ya = krya to be scattered
tr`. + ya = trya to be crossed
pr`. + ya = prya to be filled
5. Roots ending in two consonants, of which the first is a nasal, usually reject
the nasal.
e.g. bahdh + ya = badhya to be bound
stabh + ya = stabhya to be propped
bhaj + ya = bhajya to be broken
das` + ya = dasya to be bitten

31

6. The roots jan to beget, khan to dig, tan to stretch may optionally the
final nasal and lengthen the preceding a.
e.g. jan + ya = jya of janya to be begotten
khan + ya = khya of khanya to be dug
8. The redical vowel of roots remains unchanged.
e.g. bhid + ya = bhidya to be split
nind + ya = nindya to be blamed
pac + ya = pacya to be cooked

1. Write notes on Vowels of the Pillar-Edicts.

The vowel a is replaced by I in the second syllable of gihitha, in majhima,
and perhaps in min (Delhi-Mrah) and mina (=Skt. Mank?). it becomes u in
the second syllable of udupna, and after m in muta (=mata), manias (=
manuya). The change if a into e in seyaka (i.e. se`yyaka), which is the reading
of three versions instead of sayaka (=SKt.s`slyaka) at Delhi_Topr, is due to the
following palatal y.
SKt. I is represented by a in the first syullable of kaplik (Delhi-Topr) =
kipilik (Allahabad-Kosam) and = SKt. Piplik; e corresponds to SKt. in
hedisa (Srnth, II. 6, 7).
I corresponds to SKt. U in the second syllable of pulisa and of munisa. In
kho (= SKt. Khalu) SKt. U is represented by o.
r. becomes (i) a in anugahinevu, apakaha (= SKt. Apakr.sha), kaa, kapana
(=kr.pana), dnagahe (Queens edict, 1.3), bhaakesu, vadik and vadika
(=*ftik), vadhi, viypata; (2) I in gihitha (= gr.hastha), nisijitu (from nisr.jati),
pitisu (= pitr.shu), simala (= sr.mara), hedisa (= dr.s`a); (3) e in dekhati, etc.

32

2063 rewrite looking up the page

2. Translations
(a) (b) (c)
1. Translations
(To practice) morality is meritorious; but what does morality include? (It
includes) few sins, many virtuous deeds, compassion, liberality, truthfulness,
(and) purity. The gift of spiritual insight also has been bestowed by me in many
ways. On bipeds and quadrupeds, on birds and aquatic animals various benefits
have been conferred by me, (even) to the boon of life. And many other virtuous
deeds also have been performed by me. For the following purpose was this
rescript on morality caused to be written by me, (viz.) in order that (men) might
conform to it, and that it might be of long duration. And he who will act thus
will perform good deeds.
1. What is Brahmavihra? Explain all you know about the Four Sublime States.
The word Brahmavihra may be divided into Brahma and vihra
Brahma means sublime or noble. Vihra means mode or state of conduct or
state of living. There are four states of living. They are generally called four
Sublime states. What are they? They are Mett, Karun, Mudit, and Upekkh.
Mett is usually rendered as loving-kindness, benevolence, good-will. It
is defined as that which softens ones heart. It is not carnal love or person
affection. The direct enemy of Mett is hatred, ill will or aversion (Kodha). Its
indirect enemy is personal affection (Pema). Mett embraces all beings without
exception. The culmination of Mett is the identification of oneself with all
beings (Sabbatat). It is the wish for the good and happiness of all. Benevolent
attitude is its chief characteristic. It discards ill will.

33

Karun is defined as that which makes the heart of the good quiver when
others are subject to suffering. Its chief characteristic is the wish to remove the
sufferings of others. Its direct enemy is wickedness (himsa). Its indirect enemy
is passionate grief (domanassa). Karun (compassion) embraces sorrow stricken
beings and it eliminates cruelty.
Mudit 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. Mudit
embraces all prosperous beings. It eliminates dislike and is the congratulatory
attitude of a person.
Upekkh 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. Upekkh
discards clinging and aversion. Impartial attitude is its chief characteristic.
Upekkh does not mean mere neutral feeling but implies a sterling virtue.
Equanimity, mental equilibrium is its closest equivalents. Upekkh 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. tah means lust, greed, attachment,

34

liking, taking delight. Thus it causes to create births in many planes of

existences. Rebirths have to appear because of tah.
The function and scope of tah is full of variety and spheres: attachment
towards five sensual pleasures, worldly things, wealth, status, rank, power, etc.
Moreover, even ideas, imaginations, views, beliefs, faiths, etc are loved by
worldlings. So, in this world we oftern find conflicts, wars, disputes, rivalries,
competitions due to tah. Tah cause dukkha. This means perplexity,
complexity, doubt, confusion, problems in life. All dangers, difficulties,
problems have to arise because of tah selfishness, or greed.
In this world, common people everywhere take a firm belief in
externalism, to continued life, to live is so-called Heaven or permanent bliss. So
due to these will-to-live as volitional will (cetan) that prompts and influences
mind processes, together with desire, becomes the strongest evil force in the
world. All bodily activities may stop their functions but the forces of tah will
not stop in one life only. At death other existences appear by ones own lust of
life. Rebirths are possible and also realities as will-to-live are very strong in
worldlings.
In this life Bhava (becoming and birth) is quite clear and evident. In the
same way, if there is volition will and wrong view of life, there shall be sasric
countless lives in future. The force of tah, will desire is very tremendous in
each event of life so there are series of lives too as khandh-sequences.
Inevitably new existence comes.
Tah mistakes life to be good, possessing essence or soul. Thus cycles
of existences show themselves as the work of tah, here and hereafter. For
example, if starting engines are fueled and instigated you have factories running
in great force as well as by making various kinds of products. In the same way,
tah impels, tah instigates, tah makes all kinds of planes, existences in
various universes. Only when this lust-of-life is eliminated, then sasric

35

lives are stopped forever. This signifies one has attained the Truth of the
cessation of both dukkha and tah, i.e. one realizes Nibbnic Truth in this very
life. By means of magga wisdom insight one shall realize nibbnic peace and
purity, cutting off sasra.
1. Explain the categories of Dna.
There are several varieties of dna. But in reality these dnas can be
divided into three classes according to the Buddhas Teachings. They are dna
according to Suttantadesan, dnas according toVinayadesan and dnas
according to the Abhidhammadesan.
There are ten kinds of dna according to Suttantadesans or as found in
the Buddhas discourses. They are:
1. Anna dna =

offering of cooked rice and other kinds of food;

2. Pna dna =

offering of drinking water of beverages;

3. Vattha dna =

offering of robes of clothing;

4. Yna dna =
5. Ml dna =

offering of foot wear and other items that can be used in

traveling;
offering of flowers;

6. Gandha dna = offering of scented woods and fragrant solids;

7. Vilepana dna = offering of unguents and perfumes;
8. Seyy dna =

offering of beds, couches, bedding, etc;

9. vsa dna =

offering of monasteries, rest-houses, ordination halls,

religious halls, etc., and

10. Padpeyya dna = offering of lights.

There are four kinds of dna according to Vinayadesan, i.c., as prescribed in
the Rules of Discipline for Bhikkhus. They are:
1. Cvara dna =

offering of robes;

2. Piapta dna =

offering of alms-food;

3. Sensana dna =

offering of monasteries, beds, dwelling places; and

4. Bhesajja dna =

offering of medicines.

36

There are six kinds of dna according to Abhidhammadesan. They are:

1. Rpa dna =

offering that have a decent appearance;

2. Sadda dna =

offering that have an agreeable sound;

3. Gandha dna =

offering that have an agreeable smell;

4. Rasa dna =

offering that are wholesome in taste;

5. Phohabba dna =

offering that have an agreeable touch such as robes,

monasteries; and

6. Dhamma dna =

teaching the Dhamma and other ways of spreading the

Dhamma.

The Buddha expounded in general the first ten kinds of dna set out
according to Suttantadesan in general without making any distinction in the
type of done. He expounded the next. Four kinds of dna set out according to
Suttantavinaya, as the dna to be made only to those who continually observe
moral precepts. Therefore, dna according to Vinayadesan will yield greater
benefits than the dna according to Suttantadesan. In offering dnas according
to Abhidhammadesan, one should reflect on the ultimate realities, rather than
on conventional aspects, with regard to the six sense-objects. So this type of
dna represents the supreme type of dna that will bear the greatest benefits
among the three categories of dna.
However, if the done; the object of offering and the volition are pure and
faultless, any dna will yield great benefits. The Buddhist text describes dna in
groups of two, three, four, etc., depending on the nature of donor, done, object
of offering, the manner and the time of donation.