San Lwin - The problem of the human nature

San Lwin (Shin Adisaramthi)

(1938-2002) Born on Sunday, January 13, 1938, in Thandwe, Rakhine State, to U Pho Nyunt and Daw Hla Gyi. His real name was U San Lwin. He received a Bachelor of Arts (Honours) in Philosophy in 1962. After completing his Master of Arts degree, he worked as a lecturer at Myitkyina College and Yangon University.

At the age of 18, he converted from his parents' traditional Islam to Christianity, but he did not like it and abandoned Christianity after four years.

At the age of 22, he studied communism, abandoned religious beliefs, and studied various world philosophies and religions.

At the age of 32, he was assigned by his professor to compile a book on Buddhist ethics. Since he began studying world Buddhism at the Kaba Aye Buddhist University, he was delighted to find the truth he had been searching for and completed the Three Pitakas (Burmese translation).

In 1972, he left the university and became a film director. He directed the films " If You Have a Small Face, I Will Decorate the World" and "Manaw Hari Alah " and wrote the screenplays for the films "My Brother, My Mother", " Lakwe Moe Naeng " and "Mathenu's Cycle " . He compiled the "Book of Film Arts and Film Skills" under the name San Lwin. The translated novel "Gambler" won the 1968 National Literary Award for Translation Literature.

His books include Reply to the Venerable Chairman and Reply to the Golden Peacock, Philosophy of the Great Khagwe, Great Thinkers of the World, Einstein, Bertrand Russell, Great Chinese Thinkers, Great Russian Thinkers, Thought Articles for Finding Peace in the Dharma, Yoshin, The Philosophy of Climbing the Golden Mountain at the Top, About a Man Who Believed in and Devoted to the Three Jewels, The Philosophy of the Awakening of True Knowledge, The Philosophy of Death, Goldstein's Personal Vipassana (co-written with U Han Htay), Mogok's Vipassana Meditation Method, The Foundation of Theravada Buddhism, The Philosophy of the Guide to Life, Buddhist Knowledge, Advanced Understanding of Theravada Basic Concepts, Buddha's Personality Development, Dhamma Philosophy Collection, etc. He also wrote and edited a complete book under the name of University Graduate. He served as the editor-in-chief of International Magazine and Dhamma Ruikwon Magazine.

At the age of 58, he was ordained as a monk at Dhammasari Monastery, Shwe Min Win Ward, U Thaung Village, Bago Region, and opened the Shwe Min Win International Vipassana Meditation Center. He passed away at 10:10 p.m. on November 26, 2002 (Tuesday).

Introduction Since the day I became convinced that I had become a devotee of the Three Jewels, I have striven to become a true Buddhist (a lay Buddhist). I have also become convinced that I have become a true Buddhist.

When I make this confession, the reader, whether they consider themselves Buddhist or not, will want to ask, "What kind of person is a true Buddhist?"

I would like to give the answer according to the instructions of the great monk Leti.

“A person who has attained insight insight is a great Buddhist. A true Buddhist is a person who has attained the Four Noble Truths. This is the answer. Leti Sayadaw - Uttama Purisa Dipani (No. 153)

By the grace of my desire to become a true monk, I not only became a Buddhist in this life, but also achieved the rare and rare monkhood. However, I became a monk quite late (after the age of 50). I feel that I am too late to become a monk. However, I did not study Pali literature for the sake of fame, for the sake of profit, or for the sake of understanding, but I took the time to study the Burmese versions of the Pali text and the commentaries on the Dhamma. | At that time, I studied to understand the Vinaya, which is considered the life of the religion. In particular, I wanted to study deeply and comprehensively the Parajikamsa rules that could lead to the loss of my most cherished monkhood.

Before he became a monk, the venerable Upajjaya had taught him the four akaraniyyas. He was a man of great interest in insight, path, and dharma, and he had a dream of one day becoming a meditation teacher, teaching those who did not know the Dhamma he had learned. When the venerable Upajjaya explained the following passage of the fourth akaraniyya, he was deeply interested and moved.

"Upasampandhana - having attained the fifth precept, a monk, in the lowest degree, in the quiet forest, in the quiet waters of the Sunyaga, and in the abhisaramiti - in the monastic order."

"Very delightful," he said , "The Dhamma of the noble ones, the path of the jhanas, the fruit “The Dhamma of the Upper Manussa: The Dhamma of the Path of Enlightenment, ullapati - I will boast, sobhikkhu - that monk is not an assamana - a monk, a son of a Sakyan prince, a Buddha, hoti -. Seyahapinama - for example, matthakathinna - a broken neck, talaw - a palm tree stump, punavirutiya - a broken palm, to emerge again, atabvasetyahapinama - unworthy, evameva - in the same way, bhikkhu - bhikkhu. papicce - because of evil desire, icsapakatava - evil desire is suppressed, asambi - not thought to be evil, abuta - false, “The Dhamma of the Upper Manussa ' jhana The path of the Buddha, the noble Dhamma, is spoken of in vain, and the boastful one is spoken of in vain.

Because, assamana - not a monk, asaputta, not a Sakyan prince, not a Buddha, hoti - is. ta - that thing, tetaya - the five new precepts, yavajivam - throughout life, akaraniyam - not to be practiced, not to be practiced.

Leylin. * Chapter Twenty of the Book of Karma - Nyaung Lay Pin Towra Sayadaw Agga Maha Pandita U Ariyama Thera (No. 35-36)

This is the teaching of the Venerable Upajjaya. After I was ordained as a monk and took my first vows, I was staying at the Shinpin Kyiyuk Tora on the western ridge of Oktwin Township, Taungoo District, when a group of women from Australia, Dr. Heather Spink, arrived. They said that they had abandoned Christianity about 15 years ago and did not practice any religion now, and that their religion was

If you live well, isn't that enough? I asked. I showed them the English cycle of the cycle of suffering that I had painted on the wall and explained that this is the essence of Buddhism. If you understand this cycle, you cannot escape the suffering of samsara by just living well on your own. They begged me to show them the essence of the cycle. I also showed them the cycle of suffering in the present body so that they could understand it easily. I explained clearly how the phassa arises, how pain, craving, attachment, karma arise, and how samsara is repeated.

Then Dr. Heather Spink asked, “That’s very interesting. Buddhism is very scientific. It makes sense. Can you give us a message about Buddhism so that we can learn more? What book should we read?” “I also gave you a book called BUDDHISM AND SOCIETY, by American anthropologist Malford E. Spiro, which I had just read, so that we could learn a little bit about Burmese Buddhism.” He asked, “Can I discuss it with you later tonight?” I replied, “Yes, I have.”

We agreed to discuss at 7 pm.

At 7 pm, he met them again in his reception room at Shinpin Kyi Myat. Then Dr. Heather Spink pointed out the following text and said:

"I know of no layman who has attained the state of insight (vipassana). Those few monks who hinted that they had achieved such a state either would not describe it, claiming that to do so would be in violation of their vows, or could not describe it, it is an ineffable experience. As one put it to me, "It's like sexual intercourse; unless you have had the experience yourself, it cannot be explained"*.

After reading the letter, the old woman asked me.

"Venerable sir, as stated in this letter, there are very few people who have attained the knowledge of the path and the knowledge of the body. The monks who have attained it

"They also say that we can't reveal it and talk about it, right, God?"

"Yes, my dear, the Buddha has commanded that these teachings are the Dhamma of the Supreme Being, so even if one has attained the Dhamma to ordinary people, he must not speak of them as a monk."

"Then, as a monk, please do not let your disciples come to Western countries and practice Buddhism. No one will accept your teachings."

"Why, old lady?"

"Disciples, in the minds of Westerners, To be is to be perceived. "If there is, then you must know." It is also expressed in order to know.

It must be announced. So that the public interested in it can decide whether * Melford.E.Spiro - BUDDHISM AND SOCIETY P.55

"We will test the truth according to the formula he gave. They will only accept it if they can test it according to this formula and see for themselves that it is true. We cannot say it as it is in this letter. We will study it in two stages. The first stage is to clearly explain how the Dhamma that the Master has received can be known by testing, and then we will allow them to test it in practice. They will only accept it if it is clear that the Dhamma they have found is the same as the Dhamma that the Master has received. Because of this secrecy, people from among his disciples did not accept it. A Mahayana monk once came to his disciples and showed them the relics of a person who had received the Dhamma. People there laughed. "This is not possible, Buddha. If you are going to preach to the world, it will be convenient if you also know the mentality of the people in the world." He also advised.

After hearing about this, two thoughts came to my mind.

(a) What is the Dharma of the Supreme Being and (b) How can we preach it so that the world understands, accepts, and believes in it? Without solving these problems, we cannot solve the enormous problem of how to demonstrate and demonstrate to the world the goal of Buddhism, “Nibbana.”)

With these points to consider in mind, I decided to first understand and clearly understand the "Uttarimanussadhamma".

(12) First, I decided to investigate the meaning of the Pali word "uttarimanussadhamma" (the first human being). Before explaining the meaning, let us examine the fourth precept enunciated by the Blessed One. Precept Pali 4. Yo panabhikkhaanubhijanam, uttarimanussadhamma, attupanayikam, alamariainanadassanam samudasaraya "itizanamami, itipassami" ti, tabaavaaprena, samayena, samanagahinamanova, asamunuga hiyamanova apanno visuddhipakke evamvadeya "azanameta, avu

The one who is full of wealth , the

Meaning: If one says that one has attained the attainment of the path of meditation without having attained the attainment of the path of meditation, with a mind that wants to boast and to be admired, then one is a liar. If one says that one has attained the path of meditation, transcendental enlightenment, and the attainment of the path of meditation, then one is a liar. If one says that one has attained the first jhana, the second jhana, the third jhana, the seventh jhana, and the fifth jhana, then one is a liar. If one says that one knows past lives, can see ghosts and spirits. If one says that one can hear the words of devas, then one is a liar. If one says that one is a sotapanna, a sakadagama, an anagama, or an arahant, then one has the three knowledges, the four mindfulnesss, the four sammapadhanas, the four ididhipadhanas, the five faculties, It is not true that the five great powers, the seven enlightenments, and the eight paths can be attained.

If you say it, you are a liar. If you falsely say, "I have abandoned passion, anger, and delusion," you are a liar.

This is the interpretation of the fourth precept of the Parājīka.

According to this sikhism: 1. To boast is not a uttarimanussadhamma in oneself.

The meaning of falsehood is "falsehood."

2. In boasting, one wants to be praised and admired.

It is also about expressing what one is actually doing. For example, saying that one is building a forest.

- This statement does not belong to the Dhamma of the Supreme Being. It belongs to the attitude of the monk. It belongs more to the desire for gain, the desire for public recognition, the desire for deceit, the desire for miracles. If one speaks with real sincerity, it is not a lie. It is a desire for evil.

Can we say that it is papicsatta? However, I think that papicsatta is false boasting of false honors. In fact, it can also be a form of honorifics (not following the Theravada tradition of secrecy). It is more obvious that the Eastern people, the Theravada Buddhist monks, value secrecy, honor, and humility.

Saying, “I am living in the forest” is not a statement of the transcendental Dhamma. It is a statement of the public performance of one’s actions. * 227 Ways of Monastic Conduct - Pages 61-62