Friday, September 25, 2009


The rains retreat of the monks (vassa kala) ends on the full-moon day of October. Drring the Vassa retreat that lasted for three months, the monks have served the community of followers in various ways such as giving sermons, teaching Dhamma and meditation, counseling and serving in many other ways. The monks end the retreat, by performing a Monastic Disciplinary Act (vinaya kamma) kalled the Pavarana. After this the monks are free to leave the place where the retreat was held.
Before they leave, it is the custom of the devotees to hold a farewell ceremony for the monks. This is called the Kathina Ceremony. During this ceremony many gifts are offered to the monks as well as gifts for the upkeep of the monastery (Vihara).

A very important part of this ceremony is the offering of a special robe called the Kathina Civara, which is made in a special way, through the contributions of and collective effort of many devotees. This is also offered in a special way by carrying the “Kathina Robe,” in a parade.
We Buddhist devotees recognize that the very presence of the Maha Sangha at the monastery is great blessing. They provide an opportunity to make merit by giving gifts to them. The Maha Sangha, after all, depends on the devotees for subsistence. Maha Sangha is the vehicle that carries the Dhamma to the world and into the future from generation to generation, and from century to century. This Dhamma is carried not only by precept but also by example.

There are three conditions when fulfilled that makes a gift to the Maha Sangha be of infinite merit to the giver. These conditions are especially fulfilled on this occasion, for, this is a time when the minds of the givers are extremely pure, and the minds of the recipient monks are also very pure, while the gifts given on this occasion are also of special value.
Therefore to participate in this ceremony is considered to be of great spiritual benefit to everyone. This is one of the highest meritorious deeds among the ‘eight great kusala kamma’.

The Management Committees of the Kepong monastery have great pleasure in inviting you to participate in this year’s Kathina Ceremony on Sunday 18 October 2009. The programee for this auspicious and meritorious occasion is as follows:-
Program Time-table
07:00 AM         Breakfast Dana
08:00 AM         Procession
09:00 AM         Dhamma Talk (Mandarin)
10:30 AM         Lunch for Devotees
11:30 AM         Lunch Dana
01:00 PM         Dhamma Talk (Burmese)
Samnak Sambodhi Temple
19, Jalan 38, Desa Jaya,
Kepong 52100
For Enquiries, Please contact to:
                          HP: 017 274 3665
                          HP: 017 2422336

Tuesday, September 15, 2009

Four Weels For A Good Life

Today’s talk will be based on Cakka Sutta (AN 4:31). “Cakka” is the Pali term for “wheel”. A wheel is a structure that aids movement. In any mechanism, when the wheels are properly aligned and functioning, the entire structure moves smoothly. In the same way, if the following four ‘wheels’ in our lives are smoothly rotating, we will soon be steered to prosperity.
1) Staying in a suitable place
It is obvious, from the worldly perspective, that staying in a suitable place is one of the major factors required for one to make a successful living. For example, the chances of a business becoming successful will be greatly increased if it is situated in a place where there is a good and constant flow of its targeted customers. A hawker should be situated in a place where there is a mass of hungry consumers.
 A monk on the other hand, needs a quiet and secluded place to practise, where he has a chance to associate with the wise and be in contact with the Triple Gem. But this spiritual need is not only confined to a monk.
Several decades ago when political and economic circumstances were unfavourable, many Asians emigrated to greener pastures, particularly in the West. They settled and prospered in their adoptive countries but often felt a sense of emptiness and alienation. As Buddhists by birth, they missed being in contact with the Sangha and places of worship such as monasteries and stupas, which are as common back home as the air they breathe in. As such, they often gathered together and pooled their resources to find suitable places of worship and to invite monks over so that they could come into active contact with the Triple Gem again. Eventually many Buddhist centres sprouted in western countries, serving not only the needs of the immigrants but also that of the increasing number of Westerners who were interested in Buddhist teachings.
SBS devotees in Taiping are fortunate because they have the chance to come into contact with the Sangha all the time and listen to Dhamma talks almost every week. This is not so for other places even within Malaysia and Singapore. During my annual tour of these places, many devotees often request that I come back to see them more often as they lack qualified monks to guide and lead them in their spiritual quests.
2) Association with the wise
When people associate with the virtuous and the wise, they have a better opportunity to practise cultivation of the body, speech and mind. Why? Because they are influenced by their ‘good vibes’: by their exemplary presence, moral and spiritual values and profound teachings. So they develop wholesome tendencies to keep the precepts well and lead a life of good conduct.   3) Having done merits in the past
There is a Burmese saying, “Because we were good in the past, now we are good; because we are good now, we shall be good in the future.” In other words, our past good kamma resulted in our present good life, and our present good conduct will ensure a good future life.
Look around you. You can see many kinds of people—some are beautiful, clever and affluent while others are deformed, ugly, stupid and poor. We often hear stories of those who became prosperous later in life even though they started with humble beginnings. They may even be uneducated, whereas those who are supposed to succeed in life because they have all the advantages in their youth fail miserably. This is largely due to their past kamma.
Our present actions, too, will influence our future. Take a look at many middle-class and affluent families nowadays. Parents spoil their children because they have no time for them (common in dual income families) or because they led a deprived youth and want to spare their children a similar fate. So they pander to their children's whims and fancies, suffocating them with material luxuries, but neglecting to nurture them with moral and spiritual values. In terms of moral conduct and aptitude, these kids end up in a sorry state.
There is a story of Visakha who attained stream-entry (sotapatti, the first stage of enlightenment) at the age of seven. When she came of age she was married off (as was the Indian custom of that era) to a man from a rich Brahmin family. However, she continued with her usual practice of giving dana to monks. Her father-in-law, who did not believe in doing so, always remained in the kitchen eating his breakfast whenever the monks came. Desiring to lead him into the Dhamma, the wise Visakha said aloud that her respected father-in-law only knew how to eat leftovers but not fresh food. Of course, the old man heard it and demanded to know why Visakha said such a thing. She replied that even though he was wealthy now, he did not know how to ensure his continued prosperity in future lives as he was missing the excellent chance of doing merit by giving dana to those worthy of it. The old man was impressed by her cleverness and eventually became a pious Buddhist.
After death, we cannot bring our current wealth with us, but our good kamma is carried forth, like a good investment, into our future lives.
4) Set yourself in the right direction
An excellent guide in the right direction for us is the Noble Eightfold Path. All thoughts, speech and action arise from the mind. Where there is greed, hatred or delusion, all actions arising from this are unwholesome. Where there is generosity, metta or wisdom, all actions arising from this are wholesome.
Once a devotee from Pokok Assam brought an elderly lady to seek guidance from me. Apparently, she had led a good life because even though she was uneducated, she managed to bring up all her children well enough that they became professionals with fulfilling and prosperous lives of their own. However, she was prone to frequent compulsive worrying about nonsensical and illogical things. This is a situation where one creates unnecessary worry and unhappiness for oneself because one does not know how to restrain the mind.
We need to train our mind to stay still—just like the way a dog-handler trains his charge to sit and not to move unless a command is given. A well-cultivated mind is able to steer away from the unwholesome and follow what is wholesome. Meditation is the most excellent way to cultivate the mind. As such, all are welcome to join us up in SBS for our weekly Saturday night meditation sessions.
When all the 4 ‘wheels’ are properly aligned in life, we will be steered to lead a prosperous and happy life.

How Dhamma Garden?

When I pursued BA degree in Sasana University of Mandalay I met many foreigners coming to the historical places such as Shwenandaw monastery, Atumashi Kyaung and Mandalay Hill.
Then I found so many difficulties to communicatewith them. I could not say anything to them. Even I could not say “Hello” to them. It was not that I don’t know English but that I hardly got an opportunity to speak it. I do not have ‘the used-to’ in it.
I could not satisfied to the situation I am facing because I had learnt Buddhism and had known about Buddhism in Pali, Burmese and English as well at that time.
While in Sri Lanka, I got a chance to study English again at Aquinas College in which students must use English only as communication tool. Because of that, students there can speak it fluently and perfectly. So they have ‘the used-to’ in it.
Then I come to know the difference between the above two academic places. The Dhamma Garden Centre aims at fulfilling that crack too.

The Centre attempts to evaluate Buddhist knowledge and English skills with which the students would meet their needs and help them to fulfill their aspirations and ambitions in life. For that purpose, the centre is keen in giving the best or rather doing the best for the students. The Centre is open and welcome to all regardless of age, race and sex. No matter whether you are the secular or the religious.
The Centre will be run as follows;
(1) Preliminary Level Part (I)
(2) Preliminary Level Part (II)
(3) Intermediate Level Part (I)
(4) Intermediate Level Part (II)
(5) Final Level
A student needs to sit placement test for the level. Duration of each level is six months and the Centre will confer Diploma Certificate after Final Level Pass.

Why Dhamma Garden?

ႏုိင္ငံျခားမွာေနတာ အေတာ္ၾကာၿပီလုိ႔ ဆုိႏုိင္တယ္။ ပထမဆုံး ႏုိင္ငံျခားခရီးစဥ္ အျဖစ္ပညာ သင္ၾကား ေရးကိစၥနဲ႔ သီရိလကၤာႏုိင္ငံကုိ ၁၉၉၉ ခုႏွစ္က ထြက္ျဖစ္တယ္။ ပညာသင္ၾကားရင္း သီရိလကၤာ ႏုိင္ငံ ဗုဒၶဘာသာ သာသနာေရး အေျခအေနကုိ ေလ့လာခဲ့တယ္။
နံပါတ္ (၁) ေလ့လာျဖစ္ခဲ့တဲ့အခ်က္က သူတုိ႔ႏုိင္ငံမွာ႐ွိတဲ့ဆယ္ေက်ာ္သက္ လူငယ္ေတြ ဗုဒၶဘာသာအေၾကာင္း ေကာင္းေကာင္းသိၾကတယ္။ ကုိယ့္ဘာသာအေၾကာင္း ကုိ ေကာင္းေကာင္း ႐ွင္းျပႏုိင္တယ္္။ အျခားဘာသာ၀င္ေတြနဲ႔ေတြ႔ရင္လည္္း ေကာင္း ေကာင္းစည္း႐ုံးႏုိင္တယ္။ ဆယ္ေက်ာ္သက္ အ႐ြယ္ကေလးငယ္ေတြ ဘာလုိ႔ ဒီေလာက္ ဗုဒၶဘာသာအေၾကာင္း သိေနရတာလဲ။

သူတုိ႔ႏုိင္ငံမွာ Sunday Dhamma School ေတြ႐ွိတယ္။ တနဂၤေႏြေန႔ နံနက္ (၇) နာရီေလာက္ဆုိရင္ အျဖဴေရာင္၀တ္စုံေလးေတြနဲ႔ ေက်ာင္းသူေက်ာင္းသားေလးေတြ ပန္းစည္းေလးေတြ ကုိယ္စီစြဲကာ ေက်ာင္းကုိ ေရာက္လာၾကၿပီ။ အ႐ြယ္စုံပဲ။ အခ်ိန္ၾကေတာ့ ဆရာေတာ့္ထံမွာ သီလယူၾကတယ္။ ၿပီးေတာ့ ကုိယ့္စာသင္ခန္းအသီးသီးကုိ သြားၿပီး ဗုဒၶဘာသာသခၤန္းစာေတြ သင္ရတယ္။
စုံစမ္းလုိ႔ သိရတာက ''အစုိးရတန္းေက်ာင္းေတြမွာ တက္ေနတဲ့ ေက်ာင္းသား ေက်ာင္းသူတုိင္း တနဂၤေႏြေန႔မွာ ဘုန္းႀကီးေက်ာင္းကုိ လာၿပီး ဗုဒၶဘာသာသခၤန္းစာေတြကုိ မသင္မေနရ သင္ရတယ္၊ ဒီဘုန္းႀကီးေက်ာင္းမွာ သင္ရတဲ့ ဗုဒၶဘာသာသခၤန္းစာ ေတြကလည္း သူတုိ႔အတန္းအသီးသီးအတြက္ Subject တစ္ခုျဖစ္တယ္" စသျဖင့္ ဆရာေတာ္က ႐ွင္းျပတယ္။
ေနာက္နံပါတ္ (၂)ု သီရိလကၤာႏုိင္ငံမွာေနစဥ္ ေလ့လာျဖစ္တာက အဂၤလိပ္စာ။ ျမန္မာျပည္မွာ တခ်ိန္က အဂၤလိပ္စာမွာ နာမည္ႀကီးခဲ့တဲ့ စိန္ေပါလ္ လုိေက်ာင္းမ်ဳိးေတြ သူတုိ႔ႏုိင္ငံမွာ ႐ွင္သန္ေနတုန္းပဲ။ အဲ့လုိေက်ာင္းမ်ဳိးထဲက Aquinas College ဆုိတဲ့ ေက်ာင္းမွာ အဂၤလိပ္စာသင္ျဖစ္ခဲ့တယ္။ ေစ်းလည္းသက္သာ သြားေရးလာေရးလည္း လြယ္ကူ အဆင့္လည္းမွီတဲ့ေက်ာင္းတစ္ေက်ာင္းပဲ။ အဂၤလိပ္စာကုိ အဓိကထား သင္ၾကားေပးၿပီး က်န္တဲ့ျပင္သစ္ဘာသာ၊ ဂ်ပန္ဘာသာတုိ႔အျပင္ ကြန္ျပဴတာ ပညာရပ္ မ်ားကုိလည္း သင္ၾကားေပးတယ္။ အုပ္ခ်ဳပ္တဲ့သူက ခရစ္ယာန္ father ႀကီးေတြ။
ဒီအခ်က္ (၂) ခ်က္ကုိ ေလ့လာၿပီး ''ဒုိ႔ႏုိင္ငံ ဒုိ႔လူမ်ဳိးအတြက္ ဗုဒၶဘာသာ အေၾကာင္းကုိလည္း သိေအာင္ အဂၤလိပ္စာ အဂၤလိပ္စကားကုိလည္း ကၽြမ္းကၽြမ္းက်င္က်င္ မ႐ွက္မေၾကာက္ ေျပာတတ္ လာေအာင္ ေက်ာင္းတစ္ေက်ာင္း တည္ေထာင္ၿပီး ဗုဒၶဘာသာအေၾကာင္းအရာေတြကုိ အဂၤလိပ္လုိ သင္ေပးရရင္ ေကာင္းမွာပဲ'' လုိ႔ အႀကံရလာတယ္။
ဒီလုိအႀကံရတဲ့အခ်ိန္ကစၿပီး သူငယ္ခ်င္းဆရာေတာ္မ်ားနဲ႔တုိင္ပင္တယ္။ ခရစ္ယာန္ father ႀကီးေတြ သူတုိ႔ရဲ႕ေက်ာင္းေတြမွာ ဦးစီးဦးကုိင္ ကၽြမ္းကၽြမ္းက်င္က်င္ အုပ္ခ်ဳပ္သလုိ ဒုိ႔ဗုဒၶဘာသာ ဘုန္းေတာ္ႀကီးေတြလည္း ညီညီညာညာအုပ္ခ်ဳပ္ႏုိင္ေရးအတြက္ သူငယ္ခ်င္း ေတြကုိ ဖိတ္ၿပီး အစည္းအေ၀း လုပ္ျဖစ္တယ္။ ဦးစီးဦးကုိင္ျပဳလုပ္မဲ့ ဆရာေတာ္ဟာ အနည္းဆုံး ဓမၼာစရိယေအာင္ျမင္ၿပီး မဟာ၀ိဇၨာ (M.A) ဘြဲ႔ရၿပီးသူျဖစ္ဖုိ႔ တညီတညြတ္ တည္း သေဘာတူ ဆုံးျဖတ္ခ်က္ခ်ျဖစ္တယ္။
(၁) ေဒါက္တာအ႐ွင္ဣႏၵက
(ဓမၼာစရိယ၊ တကၠသီလဓမၼာစရိယ၊ B.A, M.A, Ph.D)
(၂) အ႐ွင္ေဒ၀ိႏၵ
(တကၠသီလဓမၼာစရိယ၊ B.A,တကၠသီလမဟာဓမၼာစရိယ၊ M.A)
(၃) ေဒါက္တာပါရမီ
(တကၠသီလဓမၼာစရိယ၊ B.A,တကၠသီလမဟာဓမၼာစရိယ၊M.A, Ph.D)
(၄) ေဒါက္တာေနာဓိဥာဏ
(တကၠသီလဓမၼာစရိယ၊ B.A,တကၠသီလမဟာဓမၼာစရိယ၊ M.A,Ph.D)
(၅) ေဒါက္တာ အာသဘ
(တကၠသီလဓမၼာစရိယ၊ B.A, M.A, Ph.D) ဆရာေတာ္မ်ားက ဦးစီးၿပီး စီစဥ္ေဆာင္႐ြက္ကာ သင္တန္းမ်ားပုိ႔ခ်မွာ ျဖစ္ပါတယ္။
ေက်ာင္းတုိက္တည္ေထာင္ေရးအတြက္ အေရးႀကီးဆုံးအခ်က္မွာ ေျမေနရာ ရ႐ွိဖုိ႔ ပင္။ ဒီအတြက္ ဒီႏွစ္ (၂၀၀၉ ခုႏွစ္) ေေဖေဖၚ၀ါရီလတုန္းက ျမန္မာျပည္ျပန္ေတာ့ ေျမကြက္တစ္ကြက္ အလွဴခံရ႐ွိ္ခဲ့တယ္။ ေက်ာင္းတုိက္ တည္ေဆာက္ဖုိ႔ လုိေသးတယ္။ ရည္ရြယ္ခ်က္အတုိင္း ေက်ာင္းတုိက္တည္ေဆာက္ဖုိ႔ ကၽြမ္းက်င္တဲ့ အင္ဂ်င္နီယာမ်ားနဲ႔ တုိင္ပင္ေတာ့ သိန္း ၂၆၀၀ ေလာက္ကုန္မယ္ခန္႔မွန္းတယ္။ ေက်ာင္းတုိက္မွာ စာသင္ခန္း၊ ကြန္ပ်ဴတာခန္း၊ စာၾကည့္တုိက္၊ တရားထုိင္ခန္း၊ ႐ုံးခန္း၊ ဘုရားခန္း၊ ထမင္းစားခန္း၊ မီးဖုိေခ်ာင္ခန္း၊ ဆရာေတာ္မ်ားေနခန္း၊ စာသင္ ဆရာေတာ္မ်ား နားေနခန္း။ ေက်ာင္းသား ေက်ာင္းသူတုိ႔အတြက္ canteen ေခၚ စားေသာက္ ဆုိင္ စသျဖင့္ ေခတ္မွီတဲ့ ပညာသင္ဌာန တစ္ခုအတြက္ လုိအပ္တဲ့ အခန္းေတြဖြဲ႔စည္းရမွာဆုိေတာ့ သိန္း ၂၆၀၀ ဧကန္ကုန္မည္ဟု ယူဆမိတယ္္။
အဲ့ဒီကုန္က်မည့္ေငြမ်ားကုိ ပါရမီ႐ွင္မ်ားအေနျဖင့္ မိမိတုိ႔၏ ေနာင္မ်ဳိးဆက္သစ္ တုိးတက္ရစ္ဖုိ႔ အတြက္ ေစတနာသဒၶါတရားနည္းမ်ားမဆုိ ပါ၀င္လွဴဒါန္းႏုိင္ပါေၾကာင္း အသိေပးႏႈိးေဆာ္အပ္ပါတယ္္။

Brief Background

While studying in Sri Lanka, I have observed that most of the young Sri Lanka know the very core of Buddhism; they actively participate in all Buddhist festivals and ceremonial religious occasions. This kind of lay Buddhists youth whole hearted participation in all religious affairs, at least to me, can only happen when one has a deep faith in the three jewels that they took refuge, - Buddha, Dhamma and Sangha. My observation of Sri Lankan youth is a great inspiration for me to set up an Institution to promote a similar kind of strong faith in the Buddha’s teaching of the youth of our Goldenland.
I then looked at what was the cause of this in such a system?
First of all, the Sri Lanka youth have acquired the skill of English language both oral and writing skill in Sunday school conducted by the Monastery; the youth are being taught Buddhism in English. English medium of communication is critical and essential for any one to work in the area of Buddhist missionary both within and outside the country. They have been exposed to the given opportunity to study Buddhism in Sunday Dhamma School in Buddhist Temples since they were young. It is, I believed, a compulsory for them to attend Sunday school to study Buddhism.
Observing the success of training Sri Lanka youth has induced in me great inspiration to organize a systematic study and teaching of Buddhism in English to the Burmese youth.
The land has been accepted for the centre and the building would be started on October 2009 and we expect to be able to open it by January 2012.

Management Committees

Dr. Ashin Indaka
Dhammacariya, B.A, M.A, PhD
Course Director
Dr. Ashin Parami
Dhammacariya, B.A, M.A, PhD
Dr. Ashin Nodhināna
Dhammacariya, B.A, M.A, PhD
Dr. Ashin Asabha
Dhammacariya, B.A, M.A, PhD
Administrative Manager
Ashin Devinda
Dhammacariya, B.A, M.A
Administrative Assistant
Ashin Uttama
Dhammacariya, B.A
Office Administrator
Mr. Tun Tun Zaw

Vision, Mission & Objectives

To facilitate the making of a Buddhist community that would lead and be pro-active in learning, study, and practice the noble teachings of the Buddha committed intellectuals and professionals.
To reach out beyond boundary of Buddhists and through the noble teaching of the Buddha and enlightened leadership to bring about a better world in which people can live in harmony and peace with the sense of fulfillment and happiness.
  • To educate the young generation of Buddhists on the rich teachings and heritage of Buddhism.
  • To assist them in cultivating faith and devotion to the Buddha-Sasana and to direct them towards the due essence of Buddhism.
  • To establish in them the will to protect and to propagate the Buddha-Sasana for future generations.
  • To promote social welfare and charitable undertakings.


Hi, Devotees,
I went back to Myanmar from Malaysia for finding a suitable land for my religious work. Luckily, I found a place in the precinct of Shwe Kyet Yet Kyaung, on Bogyoke Pyatike Street, Bahan Township, Yangon, Myanmar. It is over 10000 square feets and so is wide enough and with which I would be able to establish the Buddhist institution.
The institution that I thought of establishing would be named; “The Dhamma Garden Centre ” which is situated nearby Kandawgyi, one of the most beautiful places located in the center of Yangon, the largest city in Myanmar.
The centre provides a very healthy and a peaceful environment conducive to educational actives.
Dhamma Garden Centre
Bogyoke Pyatike Road,
Bahan Tsp, Yangon,
Contact: (95) 9506 5559
Email :


Hi, Devotees,

I went back to Myanmar from Malaysia for finding a suitable land for my religious work. Luckily, I found a place in the precinct of Shwe Kyet Yet Kyaung, on Bogyoke Pyatike Street, Bahan Township, Yangon, Myanmar. It is over 10000 square feets and so is wide enough and with which I would be able to establish the Buddhist institution.

The institution that I thought of establishing would be named; “The Dhamma Garden Centre ” which is situated nearby Kandawgyi, one of the most beautiful places located in the center of Yangon, the largest city in Myanmar.

The centre provides a very healthy and a peaceful environment conducive to educational actives.

Mailing Address:

Dhamma Garden Centre

Bogyoke Pyatike Road,

Bahan Tsp, Yangon,



(95) 9506 5559

Email :



Mailing Address:

Samnak Sambodhi Temple
19, Jalan 38, Desa Jaya, Kepong 52100
KL, Malaysia



Dr. Ashin Indaka

I am Dr. A Shin Indaka and was born in Thanpuyarkon village Tatkon township of Mandalay division in Myanmar on sixth of May 1973 (the fifth waxing day of Kasun 1335 BE). I was initiated as Samanera (novice) at age 12 in my native village. My preceptor Sayadaw later took me with him to Cittapâla Gû Kyaung monastery of Kyaukpadaung town to study basic Buddhist scripture. I spent about three years there until I passed my Pathamange (Primary Level) examination.
From there, at the advice of my Sayadaw, I moved on Mahâtheindawgyi monastery Pabedan township of Yangon. There at the age of sixteen I passed my Pathamalat (Middle Level) and at seventeen my Pathamagyi (Higher Level) all in the period of three years stay.
I again moved back to Mandalay to learn advanced Buddhist scripture. At nineteen, I as being the only novice passed entrance examination to get admitted to Sâsana University of Mandalay. In my third vassa i.e. at age twenty-three, I passed final year with distinction and received my Sâsanatakkasîla Dhammâcariya B.A (Buddhism) degree. I got an opportunity to continue my study there for M.A on account of being successfully completed final year with distinction.
Continuing on for two years, I proceeded on to finish my course work on my M.A degree at the same University, I just have to complete my thesis to earn my M.A degree. Staying in the same university and studying for M.A course, in 1999, I again passed Dhammâcariya examination and received SâsanadajaDhammâcariya conferred by the Government.
I need to mention here the thing that inspired me to set my ambition for my monastic career. This is an instance that has boosted and in scripted in my heart to set an ambition. “When I was in my second year at Sâsana University, Ven.Sîlânandâbhivamsa (currently Rector of International Thevâda Buddhist Missionary University) Visited Myanmar to accept the honorary “Aggamahâpandita” conferred by the Government. He visited the university and gave speech on Buddhist missionaries:
“Dear Dhamma friends,
There are great many monasteries where monks can learn and teach Buddhist scriptures. These are in my opinion adequate to support Buddhist missionary work. I hope you all are well trained in Pâli and English, Theravâda and Mahâyâna Buddhism, Vijjâ (knowledge) and Carana (Conduct).”
That was the speech that inspired me the most. That was the day that dawn on me to diligently study hard in Pâli and English, Theravâda and Mahâyâna Buddhism as well as the practices of Vijjâ and Carana.
I was not contented with just study hard; here is another book ‘What the Buddha Taught’ written by Dr.W. Râhulâ from Sri Lanka that literarily driven me to come to Sri Lanka to study. I thought that, the traditional method of merely translating Pâli scripture into Burmese is inadequate for public consumption; we need to explain the philosophy of Buddhism in the context based on current scientific level of progress.
I hope that my study at Sri Lanka University would provide me with that knowledge and the language tool to implement my ambition and goal. I could then be on my missionary road to spread the teaching of Lord Buddha in the far off land. I had thus studied at Kelaniya University of Sri Lanka and passed M.A with distinction. After completing my M.A in Sri Lanka, I have shifted to University of Mumbai (previously Bombay), India for my Ph.D degree and have secured the said degree on Academic Year 2006 with thesis entitled “The Socio-Political Dimensions of Theravada Buddhism”.
Currently I have been staying and doing missionary work in Samnak Sambodhi Temple, Kuala Lumpur of Malaysia for promotion and propagation of Buddhism.