20/07/2021
SUMMARY BIOGRAPHY OF VENERABLE HNGETTWIN SAYADAW
(ငှက်တွင်းဆရာတော်ကြီး၏ အတ္ထုပ္ပတ္တိအကျဉ်း)
(Birth)
Venerable Hngettwin Sayadaw was born in Shwebo town, Sagaing state in 1831 (Thursday, 7th Waxing of First Waso, 1193). His parents are U Maung Maung Lay and Daw Khin Ngyein. At 6 of his age, his parents entrusted to study education to Venerable Koṇḍañña, in the Sarit monastery. At 12 of his age, he was ordained as a novice and at 20 of his age, he became a monk. His name on attaining monkhood was Paṇḍava in Pāḷi. He soon moved to the Thingazar monastery in the Royal Yadanapon (Mandalay) because he wanted to study the highest education such as Myanmar, Pāḷi, Sanskrit, Astronomy, and Traditional medicine. After he completed his education, he became a teacher in the Thingazar monastery at 25 of his age.
(His First Sermon in Palace)
King Mindon wanted to listen to the teaching of the Buddha and invited great monks to preach it. That is why he felt sorrowful after a palace coup. Venerable Thingazar Sayadaw sent to preach Venerable Paṇḍava on behalf of him to the royal palace. Venerable Paṇḍava preached his points of view on Buddha’s teaching (Dhamma). Especially he pointed out only both “apādāna” and “sampadāna”. Apādāna means “refraining” and sampadāna means herein “fulfilling”. In traditional belief, the doctrine which refrains from evils is called “akusala” (unwholesome action) and the doctrine which fulfils merits is called “kusala” (wholesome action). But Venerable Paṇḍava interpreted that “refraining” consists of all actions which support towards dependency on the cycle of rebirths (saṃsara). It is called Vaṭṭanissita in the Tipiṭaka. And “fulfilling” consists of only merits that are able to escape from the cycle of rebirths. It is also called Vivaṭṭanissita in the Tipiṭaka. All living beings have to feel sorrowful because they are reborn again and again. Thus he exhorted to refrain from Vaṭṭanissita and to fulfil Vivaṭṭanissita.
According to Venerable Paṇḍava, one who escapes from the cycle of rebirths must avoid not only immeritorious deeds but also meritorious deeds which can be reborn again and again only in human abode and heaven (deva and brahma) and cannot attain enlightenment (nibbana). He said thus, “Kusalākusalaṃ jahaṃ”. This doctrine today is well known as apādāna (apadan) or 50/60 objects (kamma) and subjects (kattu).
He finally taught to the King Mindon: “Uppādo saṅkhārā, anuppādo nibbānaṃ”, meaning, everything in the universe is conditioned and also impermanent are all conditioned things. They arise and then pass away. The last day, thus, having arisen, they come to an end. Every danger and stress arise due to impermanence (uppādo bhayaṃ, uppādo dukkhaṃ). Hence everybody who wants to free from harm must refrain from the causes of actions that are arisen conditioned things in the cycle of rebirths. Every harm arises due to decay or end. In nature, if there is nothing, will never there be any harm (anuppādo khemaṃ, anuppādo sukhaṃ). Therefore nobody should think about palace coup that sons made an effort to seize real father. It is not because of others. In our life, all results arose because of the cause done by oneself in past (hetuṃ paṭicca sambhūtaṃ).
The King Mindon was too much satisfied. Therefore he listened to the teachings of Venerable Paṇḍava again and again. And Venerable Paṇḍava also preached Satipaṭṭhāna Sutta and Kāyagatāsati Sutta. After that, the King liked to confer on Venerable Paṇḍava by an honorable degree in accordance with tradition. The tittle degree, namely, “Paññādīpa kavidhaja disāpāmokkha tipiṭakālaṅkāra” was offered (awarded) respectfully by the King Mindon.
(Being Famous as Hngettwin Sayadaw)
In 1867, Venerable Paṇḍava went to Shwe Minnwun-mountain in the Sagaing hill because he wanted to practice meditation. There are big holes in which birds pierced in the ground of mountain. He practiced meditation alone in those holes. Thus he was well known as Hngettwin Sayadaw. (These are classified into three words such as “Hnget, twin, and sayadaw”. Of these, Hnget means birds. Twin means hole. Sayadaw means venerable. Hngettwin sayadaw, thus, means venerability who practiced meditation in the holes which birds pierced.)
In 1887, he went downstream to the low part of Myanmar and he established the new monastery, namely Pāramīsankyaung. Then and he preached followers doctrines. His teachings were different from orthodoxy with an austere approach to Buddhist rituals found in Myanmar; not recognizing any rituals inconsistent with Buddhist doctrine, including deities’ spirit worship. Especially he was well known as the founder of a sect due to his Ājīvaṭṭhamaka sīla.
(Analysis of Ājīvaṭṭhamaka Sīla)
According to Commentators, the first seven precepts of Ājīvaṭṭhamaka sīla correspond to the first seven of the wholesome action (sucarita) and right livelihood is added. Thus refraining from killing, stealing, sexual misconduct, lying, slandering, harsh speech and vain talk with wrong livelihood is called Ājīvaṭṭhamaka sīla. It is lacking in mental action such as covetousness (abhijjhā), ill-will (byāpādā), and wrong view (micchādiṭṭhi). Although the commentators said that three mental actions are not in the sphere of virtue, many Pāḷi scholars pointed out varieties of Sucarita sīla as Cetanā sīla included three mental actions and other evil conducts.
Venerable Hngettwin Sayadaw said that Ājīvaṭṭhamaka sīla in Commentaries is the mundane virtue (lokiya sīla). He referred to the Mahācattārīsaka sutta, Uparipaṇṇāsa of Majjhima Nikāya. In this sutta, the Buddha said, “And what, bhikkhus, is right livelihood? Right livelihood, I say, is twofold: there is right livelihood that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right livelihood that is noble, taintless, supra-mundane, a factor of the path.”
According to this sutta, we can find out of twofold: mundane Ājīvaṭṭhamaka sīla and supra-mundane Ājīvaṭṭhamaka sīla. Of these, the virtue which arises only taints (sāsava), partaking of merit (puññabhāgiya) and ripening in the acquisitions (upadhivepakka) is called mundane Ājīvaṭṭhamaka sīla. And the virtue which arises noble (ariya), taintless (anāsava), supra-mundane (lokuttara), and factor of the path (maggaṅga) is called supra-mundane Ājīvaṭṭhamaka sīla.
In the Bodhipakkhiya dīpanī, Venerable Ledī Sayadaw, too, pointed out of two kinds: mundane Ājīvaṭṭhamaka sīla and supra-mundane Ājīvaṭṭhamaka sīla. He said that the appearance of a Buddha in the Universe is to point out the way of assurance. Therefore virtue, concentration, and wisdom which had arisen again and again in the continuum of living beings in the cycle of rebirth are not called the Buddha’s teachings (sāsana). Only virtue, concentration, and wisdom which occur in succession since this present life are called the Buddha’s teachings. There are of two kinds; Ājīvaṭṭhamaka sīla which reaches a cessation of self-illusion (sakkāyadiṭṭhi) in this life and not reach a cessation of self-illusion. Of these, Ājīvaṭṭhamaka sīla which reaches a cessation of self-illusion is the true Buddha’s teachings. And Ājīvaṭṭhamaka sīla which does not reach a cessation of self-illusion is merely the momentary virtue. It is beneficial for once only. It cannot be called the true Buddha’s teachings.
According to Venerable Ledī Sayadaw, Ājīvaṭṭhamaka sīla which is unable to escape from the cycle of rebirth is called mundane virtue (lokiya sīla) and Ājīvaṭṭhamaka sīla which is able to escape from the cycle of rebirth is called supra-mundane virtue (lokuttara sīla).
Therefore Ājīvaṭṭhamaka sīla in Commentaries which is lacking in the three mental unwholesome actions is called mundane virtue. That is why it is unable to escape from states of woe in the cycle of rebirth. Prince Siddhattha, Bodhisatta became manifest as a Buddha to teach about liberation from states of woe and to point out the path of attainment of enlightenment.
(Points of View on Mental Action)
There is of two kinds: Ājīvaṭṭhamaka sīla for laypeople and Ājīvaṭṭhamaka sīla for monks. Ājīvaṭṭhamaka sīla for laypeople occurs in the Abhidhamma Piṭaka, its Atthakathās and Ṭīkās, Sutta Piṭaka, its Atthakathās and Ṭīkās and also especially in the Visuddhimagga. In many commentaries (Aṭṭhakathās) and sub-commentaries (Ṭīkās), commentators defined that the sīla which refrains from three physical unwholesome actions and four verbal unwholesome actions with right livelihood is called Ājīvaṭṭhamaka sīla. It does not consist of mental actions. That is because they said that mental actions do not concern in the sphere of virtue (sīla).
But we can find the significance of mental action and its connection with "refraining" (veramaṇi or viramāmi). Venerable Ledī Sayadaw, therefore, said that three mental actions can comprise in virtue as follows: "Although Ājīvaṭṭhamaka sīla in Commentaries does not consist of the three mental actions, everybody can undertake and observe them like 'Abhijjhāya viramāmi – I refrain from covetousness; byāpādāya viramāmi – I refrain from ill-will; micchā diṭṭhiyā viramāmi – I refrain from wrong view'." Hence we should understand that three mental actions comprise in Ājīvaṭṭhamaka sīla.
Again, we can think about Ājīvaṭṭhamaka sīla, of course, that it is connected with livelihood (ājīva). One who wants to trade in some economy or business must first think about how to do in mind and then he (she) will perform works physically and verbally. Without mind, nobody can do any work. The Buddha said thus: "The mind guides the world (i.e., process of an event), the mind leads the world, all beings have to submit to the will of the mind." According to Buddhism, every action is not called “kamma”, just intentional action is “kamma”. Again, the Buddha said thus; “Cetanā’haṃ bhikkhave kammaṃ vadāmi”, meaning, “O Monks, intention (volition) is called action by me”.
Besides that, in Tipiṭaka, we can find many suttas that the Buddha preached that one who performs ten courses of unwholesome actions including taking intoxicants will feel sorrowful in this life and will be reborn in four miserable abodes after death such as hell, animal, ghost, and demon but one who observes virtue will feel happy in this life and will be reborn in blissful (heavenly) abodes after death. And then finally he can attain enlightenment. Actually refraining from the ten courses of unwholesome actions is called Sucarita sīla (good conduct or good virtue). This refers to “Cetanā sīla” in the Visuddhimagga. Hence we should have to understand that mental action concerns in the sphere of virtue (sīla).
(Points of View on Livelihood)
Livelihood herein is earning for a living. In the Aṭṭhakanipāta of Aṅguttara Nikāya, there are five specific kinds of wrong livelihood which bring harm to others. They are as follows:
1. Dealing in weapons,
2. Dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution),
3. Dealing in meat production and butchery,
4. Dealing in poisons, and
5. Dealing in intoxicants.
In opposition to wrong livelihood, refraining from these five kinds is right livelihood. But right livelihood is deeper than that. One should obtain wealth in ways which do not cause harm and suffering for others (without illegality, violence, and trickery or deceit). Therefore, if wealth is gained only by good behaviors (i.e., good physical, verbal, and mental), it should be called right livelihood.
(Hngettwin Sayadaw’s New Practical Way)
Venerable Hngettwin sayadaw pointed out the Mahāparinibbāna sutta in Dīgha Nikāya, the Buddha said to Subhadda, “In whatever Dhamma and Vinaya (discipline) the noble eightfold path is not found, no ascetic is found of the first, the second, the third or the fourth grade. But such ascetics can be found, of the first, second, third, and fourth grade in a Dhamma and Vinaya where the noble eightfold path is found. Now, Subhadda, in this Dhamma and Vinaya the noble eightfold path is found, and in it are to be found ascetics of the first, second, third and fourth grade. Those other schools are devoid of true ascetics; but if in this one the monks were to live the life to perfection, the world would not lack for Arahants (the perfect one)”.
According to this sutta, the noble eightfold path in Buddhism is the practical way, leading to nibbāna. One who wants to attain enlightenment must fully practice the noble eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. In brief, they are classified into three trainings: Sīla (virtue), Samādhi (concentration), and Paññā (wisdom). Thus Venerable Hngettwin Sayadaw pointed out the new practical way in accordance with that sutta.
(Hngettwin Sayadaw’s Ājīvaṭṭhamaka Sīla)
Ājīvaṭṭhamaka sīla in Venerable Hngettwin Sayadaw’s new practical way is different from Commentaries and Sub-commentaries. It collects together three kinds of virtue, namely; Pañca sīla, Ājīvaṭṭhamaka sīla, and Sucarita sīla. Thus it includes 12 precepts as follows:
1. Pāṇātipātā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from killing living beings.
2. Adinnādānā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from stealing other’s property.
3. Kāmesu micchācārā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from indulging in sexual misconduct.
4. Musāvādā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from telling lies.
5. Pisuṇavācā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from slandering.
6. Pharusavācā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from rude or harsh speech.
7. Samphappalāpā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from vain talk` or foolish babble.
8. Abhijjhā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from covetousness.
9. Byāpādā (vyāpādā) veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from ill-will.
10. Micchā-diṭṭhiyā (Micchā-diṭṭhiṃ) veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from wrong view.
11. Micchājīvā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from wrong livelihood.
12. Surāmeraya-majjappamadaṭṭhānā veramani sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from taking intoxicants.
(Mahāsatipaṭṭhāna Hngettwin Nikāya)
Formerly, there were so many sects (Saṅgha Nikāyas) in Myanmar. The State Saṅgha Mahānāyaka Committee was formed after the First Congregation of All Orders was held in Yangon from 24 to 27 May 1980. The Committee analyzed and investigated Nikāyas about whether points of view of sects correspond with the Buddhism or not. Then and some sects were dispelled and some were mixed. Only nine sects had officially been registered as follows:
1. Thudhammā Nikāya,
2. Shwegyin Nikāya,
3. Weḷuwun Nikāya,
4. Dhammānudhamma Mahādvāra Nikāya,
5. Dhammavinayānuloma Mūladvāra Nikāya,
6. Dhammayuttika Mahāyin Nikāya,
7. Mahāsatipaṭṭhāna Hngettwin Nikāya,
8. Gaṇavimut Gadot Nikāya, and
9. Anaukchaung Dvāra Nikāya.
Of these, Catubhummika Mahāsatipaṭṭhāna Hngettwin Nikāya is one of the nine Buddhist sects because of the concept of Ājīvaṭṭhamaka sīla.
(Passing Away)
Venerable Hngettwin Sayadaw passed away in Thaton town, Mon state in 1911 (10th Waxing of Thadingyut, 1272).
