San Tun - Buddhist Perspective

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Rahula Samsara wrote nearly two hundred books. Among these books are many books on Buddhism or the Buddhist Abhidhamma. Some of the books on Buddhism are translations of the Pitakas, while others are original works. Among the original works, the books Buddha Sariya, Bodha Dassana (Buddha's view), and Buddhist Culture are particularly well-known.

Rahula Samsara has written a book on the Abhidhammas of the world. The book is called "Darshan Digdarshan" (Abhidhamma Model). In this book on the world Abhidhammas, the Buddhist Abhidhammas are extensively included as a part of the Indian Abhidhammas. The Buddhist Abhidhammas section, which is a section of the world Abhidhammas, is divided into a separate book called Bodhdassana. This book (Buddha View) is a Burmese translation of the “Buddha Philosophy”. The translator was U San Tun, who is currently a Burmese language teacher at Mandalay University. The Buddha View was first published in 1952. This is the second edition. In this second edition, the first chapter, “The Basic Principles of Gautama Buddha”, which was included in the first edition, has been omitted. This chapter was included in the recently translated “The Great Human Buddha” under the title “The Basic Principles of Buddhism”.

In particular, in the first printing, the translator left out some information about the Buddhist philosophy. This information has been included in the second printing. Some lines in Chapter (7) of this book and some paragraphs in Chapter (8) are not included in the first printing by U San Htun. I have translated and included these contents in this second printing.

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Second Parishchheda

Gautama Buddha (563-483 BC)]

We see the final result of two hundred years of intense effort by the various minds of Indian Abhidhamma masters as the Buddha's view of the animism of existence.

Among the Indian Abhidhamma lineages, the one that continued to make new discoveries for a long time was the Buddhist Abhidhamma. Unrivaled Abhidhamma masters such as Nagajñāna, Asinga, Vasubandhu, Dināga, and Dhammakitti emerged and flourished during the Buddhist Abhidhamma lineage.

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The year of Siddhartha Gautama’s birth was about 563 BC. Siddhartha’s father, Suddhodana, is called the king of the Sakyas. However, we know that, like Suddhodana, the Bhaddiya (Vinaya Pitaka-Sullavagga-7) and the Dandapaani (Majjimani Nikaya-Atthaka-1, 2, 8) are also called the king of the Sakyas. This suggests that the members of the Sakya democratic state, the senate, or parliament, were called “kings” like the Lichchavi Gana.

Siddhartha's mother, Maya Devi, gave birth to him in a forest called Lumbini (now Rumbinde, Nepal, 8 miles west of Tannavaram), a few miles from Kapilavatthu, while she was visiting her mother. 318 years after Siddhartha's birth, and 20 years after his own coronation, Ashoka erected a stone pillar at the place where Siddhartha was born. The pillar still stands there today.

Seven days after the prince's birth, his mother died. The responsibility of taking care of the prince then fell on his stepmother and half-mother, Pajapati Gotami.

Seeing the young prince's worldly and over-thinking ways, King Suddhodana began to fear that one day his son would be seduced by the sadhus (monks) and abdicate the throne. Therefore, Suddhodana married him to the beautiful girl Bhaddakapilani (Yashodhara) from the neighboring kingdom of Koliyagana (the democratic kingdom). The prince, although for a while,

Aung lived in peace. In the meantime, a son was born to the prince. Prince Siddhartha named the son Rahula, referring to the fact that his bright thoughts were being obscured by the veil.

Seeing the four great signs of old age, sickness, death, and a monk, the prince's worldly exhaustion had become complete. One night, the prince quietly fled from the palace. The Buddha himself spoke about this escape (to the forest) to Bodhiraja Kumara, the son of the preacher Jaudaya, in the Sansumara Girijanapada (Cyuna).

(Majjima Nikaya 2, 4, 5)

"Prince, before I became a Buddha, I used to think like this. Happiness cannot be achieved through pleasure. Happiness can only be achieved through suffering. Therefore, with very dark hair, beauty, and youth, I, who was young and beautiful, left my mother and father at an early age with tears in my eyes and entered the monastic order from human society. I went to the (first) Alaraka Lama."

Alara Kalama taught him some methods of yoga (samadhi). However, Siddhartha's search was not completed by that method of yoga. Leaving Alara Kalama, Siddhartha approached Uddakaramaputta. Uddaka also taught him some methods of yoga. However, he did not attain enlightenment through those methods. From there, Siddhartha practiced yoga and abstinence for more than six years near Bodhgaya. The Buddha himself spoke about such practices. (Mizzima Nikaya 2, 4, 5)

“My body has reached the limit of its weakness. Like the knots of a tree that has been there for eighty years, my limbs have become worn out. Like the legs of a camel, my hips have become exposed. Like the thorny branches of a palm tree, my spine has become erect. Like the knots of a tent, my ribs have become scattered. Like the stars in a deep well, my eyes have sunk deep into the water. Like the green leaves of a tree that have been cut down, they have become withered by the wind and the sun. My hair has become wrinkled and withered. Through such abstinence, my spine and intestines have become completely clogged. If I were to defecate or urinate, (When he got up) he fell down on the spot. When he rubbed himself with his hands to relieve himself, the hairs that had fallen off his body fell off by the roots. People said, “The venerable Gotama has black skin.” Some said, “Not black, but brownish-blue.” Others said, “He has the color of a catfish.” My original white skin had disappeared.

“But I have not attained that final vision by this (worried) practice. (Then he thought) Is there another path to enlightenment?” Then he thought again, “ I once entered the first jhana while sitting under the shade of a banyan tree in the field of my father (Suddhodana). That path may be the path to enlightenment, (but) it is not easy to attain the bliss of the first jhana with this very emaciated body.”