"The Birth of Insight," by Erik Braun

A previous post shared the interview that Ledi Sayadaw biographer Erik Braun gave on Buddhist Geeks. In the oddly-named podcast Secular Buddhist, Ted Meissner interviews Dr. Braun. Mr. Meissner is the Executive Director of the Secular Buddhist Association. The entire interview can be heard here. Additionally, William B. Noseworthy of the University of Wisconsin at Madison has written a review of Dr. Braun's new book, The Birth of Insight.

"Here, I'm absolutely satisfied."

Czech monk U Sarana has shared the following story as to why he wished to become a monk in Burma:

"I found that Theravada is rather more original than the other ‘sects’, so I just needed to find out where I have to go to live as a Theravada monk. I simply took an Encyclopedia and searched the term Buddhisms whereby I saw the list of Buddhist countries, and first was Sri Lanka. Later on I met other Czech Buddhists who old me about Czech Buddhist monks in Sri Lanka, so adding [to] the unrest in the Golden Land I was sure that Sri Lanka was the place where I wanted to spend the rest of my life (I was 18). When I was 20 I went to Sri Lanka and there I even searched information of ways how to get Sri Lankan citizenship. After a year I moved to a village monastery where [there] was a Burmese monk (he also attended the university). But he was so different from other monks I’ve ever met before. He’d never get angry with me even when I was bad to him. He’d never think of revenge or wish me anything wrong. He cared about my satisfaction and whatever (even slightest) difficulty I had, he really did his best to help. Whenever visitors had to come, we stopped all other work and prepare some delicious food just before the visitors arrived, so that they can eat just when they come. [And he] had around 25 years (vassa) of monkhood! A great Sayadaw when in Burma… I was truly realizing his position and his behaviour. The way [these Burmese monks] carried out their duties, their knowledge of Dhamma and Vinaya, their attitude towards other beings, their patience and self-sacrifice, their humbleness and effort to emphasize in different situations of other people, endless effort to help those who suffer—I had never seen a human like that! In my sight their behavior and attitude to life’n’problems were simply superb. And seeing them so, I decided not only to get my full ordination in Burma, but also to spend my life right there. Now, having spent some six moths in Burma, I can just jump so happy with my decision. Burmese people are truly wonderful. I can’t imagine better environment, people, culture, and historical basis for ardent monastic practice than in Burma. Here, I’m absolutely satisfied."

"To Support Establishing the Bhikkhuni Sangha in Siam (Thailand)"

The following letter has been written to the Sangha Supreme Council of Thailand Sangha Supreme Council of Thailand. More may be found here.

"A Statement to Support Establishing the Bhikkhuni Sangha in Siam (Thailand)

By International Network of Engaged Buddhists (INEB)

The International Network of Engaged Buddhists (INEB) follows the Buddha’s teaching closely and sincerely. From earliest times the Buddha’s Sasana or teachings have depended on the Fourfold Sangha of Bhikkhu, Bhikkhuni, Upasaka, and Upasika. To maintain true Buddhism we must maintain the Fourfold Sangha.

When the Bhikkhu Sangha disappeared in Sri Lanka, the King of Ayudhya sent Venerable Upali and group of Siamese Bhikkhus to rebuild the sangha there. When the Chinese Buddhists wanted to create a Bhikkhuni order in their country, they approached the Sri Lankan Bhikkhuni Sangha for help. In our Buddhist heritage the Sasana is universal, beyond any nation state and beyond the narrow views of nikayas, orders or sects

The Bhikkhuni Sangha disappeared from Sri Lanka before other cultures in South East Asia had embraced so-called Theravada Buddhism. The Theravada “school” itself emerged from Sri Lanka’s Mahavihara. Like Vajrayana Buddhism in Tibet, Mahavihara was linked closely to India’s Nalanda university. Nalanda was open to all Buddhists, including those from China, Java, and Sumatra. Likewise, Mahavihara opened its doors to the whole Bhikkhu Sangha from South East Asia.

In recent times, when Sri Lankan Buddhists sought to maintain the Fourfold Sangha, they supported the ordination of a Bhikkhuni Sangha. As they had done more than 260 years ago when their Bhikkhu Sangha had disappeared, Sri Lankan Buddhists invited Bhikkhunis from China to help them. With thorough research and scholarship in vinaya they determined a proper process for ordination.

As mentioned earlier, Bhikkhuni ordination had originally been transmitted to China with the assistance of Sri Lanka’s Bhikkhuni Sangha. While we don't know the exact number of Bhikkhus and Bhikkhunis in China, Taiwan’s Bhikkhuni Sangha is six times more populous than their Bhikkhu Sangha. Bhikkhunis contribute significantly to the Taiwan’s social and spiritual welfare and that of all sentient beings. Unlike other Buddhist orders in Asia, there have been no financial or sexual scandals among the Taiwan’s Bhikkhunis.

The Bhikkhuni Sangha in Siam (Thailand) has been established cautiously with the help of the Bhikkhu and Bhikkhuni Sangha from Sri Lanka and members of the Thai Bhikkhu Sangha. This Bhikhuni lineage is growing in Siam, Vietnam, and Indonesia. It needs to be supported and encouraged by all good people, not only Buddhists.

Some members of the Supreme Council of the Thai Sangha have questioned the validity of the Bhikkhuni Sangha in Siam. We sincerely ask them to reflect on the shortcomings of their own Thai Bhikkhu Sangha, including sexual and financial misconduct. Is their opposition to Bhikkhuni ordination based on the Dhamma and the Brahmaviharas, or are they acting out of jealousy and ignorance?

The Sangha Council has resorted to an obscure 1928 order, dating to the time of absolute monarchy, to jail sramanera. We hope that Thai lawmakers will not be foolish as the Council of the Elders. Siam is on the path to democracy. We hope those who are involved with reforming the country bear in mind that we need liberty and equality in religion and gender. We must respect human rights."

Art from Zwe Yan Naing: Shwedagon Pagoda

The original art from Zwe Yan Naing can be seen here.

Invitation to Monkhood

Sasanarakkha Buddhist Sanctuary (SBS) located in Malaysia has produced this beautiful video showing how young men may take robes and follow the Noble Path of being a bhikkhu. Many Malaysian meditators frequently go to Burma to learn about the sacred Dhamma teachings there.

Ledi Sayadaw: "His fervour and fiery zeal effected real revival..."

Sir Herbert White was a British administrator who spent much time in Burma in the late 19th and early 20th century. His highly engaging memoirs, A Civil Servant in Burma from 1913, offers a rich collection of anecdotes, history, and observation from an official who was perhaps more open-minded and inquisitive than many of his peers. In the following remarkable passage, Sir White comments on having heard about the great works of-- and later meeting-- the venerable Ledi Sayadaw.

“One of the most striking personalities in modern Burmese Buddhism is the Ledi Sadaw [sic]. This remarkable man devoted some years of his life to travelling through the country preaching and exhorting. His passionate eloquence drew immense congregations. Wherever he went he was greeted by enraptured throngs. Men and women vied in adoration of this saintly personage, women loosing their hair and spreading it as a carpet for his holy feet. His fervour and fiery zeal effected real revivals, whether lasting or transitory I dare not say. Besides addressing public assemblies, he obtained leave to enter jails and preach reformation to the prisoners, apparently with good results. In spite of the extraordinary enthusiasm which he inspired and the honours thrust upon him in his triumphal progress, he preserved unstained and flawless, simplicity and humility of character. We are not wont to regard with favour errant monks preaching here and there. Too often their exhortations have tended to sedition, their liberty has been a cloak for licence. Never for a moment did the Ledi Sadaw fall under a shadow of suspicion as to the purity of his motives and conduct, or the good intention of his pilgrimage. The ethical part of his sermons consisted of fervent denunciations of intemperance, drinking, gambling, opium-smoking, the pleasant vices most devastating among Burmans. In no way inspired by any Government officer, he did not hold aloof from the authorities, but desired to be on good terms with them. Speaking to Colonel Maxwell, who more than most of us won the intimate confidence of Burmans, in all simplicity he said: ‘I am not sure that Government will approve my preaching. There will be much loss of revenue; for when I have finished, all liquor and opium shops will be closed for want of custom.’ With a clear conscience the Commissioner bade him go on and prosper, assuring him that Government would be well pleased if so desirable a result... A travelling set of the Buddhist scriptures was the only mark of Government's appreciation. I had the privilege of one interview with this extraordinary man. What chiefly impressed me was his weary expression, as though the working of the fiery spirit had worn out the frail tenement of the body. I am glad to hear that the Sadaw still lives, and that his preaching days are not over.”

"Can I take photos when giving dana?"

One yogi recently sent us a question asking about whether one may take photos during dana ceremonies in Burma. Following is our answer. For more questions about Dhamma in Burma to be answered on this blog, shoot us an email at burmadhamma(at)gmail.

What is the protocol about taking photographs or videos of the dana, either of the actual event or posed shots?

As with all cases of photography, it is best to ask first, but by and large this will be accepted and even encouraged. It is very common for Burmese Buddhists as well to take photographs or video, as a means of remembering their good deed. Some may record the entire ceremony from start to finish, or if Sangha Dana is given at a monastery or meditation center, to record the entire line of monks and yogis in getting and eating their food. Dr. Asabha explains this Burmese tendency by noting that “they want to take these pictures to remember the event. Whenever they see them again, they remember what they donated, and they are happy all over again. It is a way to develop their meritorious mind. For this reason, many also receive a certificate after making a donation, for this also reminds them of the act and brings them more happiness back.”