Translator’s Preface
The Dhamma Dīpanī, written in Burmese by the late
Venerable Ledi Sayādaw, a famous scholar and meditation
master, is, I think, the best of his many expositions
(Dīpanī). This work concerns the Vinaya. The survival of the
Buddha’s Dispensation depends on the survival of the Vinaya.
The Sayādaw answered thirteen questions asked by devoted lay
persons in 1901. All lay supporters want to see virtuous monks
guiding the people and serving the dispensation effectively,
for the Sangha is the mainstay of the Buddha’s teachings. To
prolong the Buddha’s dispensation, all well-wishers want to
purify the Sangha by suppressing immoral monks. Nowadays, the
purification of the Sangha is an urgent matter, as neglect of
the Vinaya rules is commonplace.
Moreover, the monks who scrupulously observe the
Vinaya are the best ones to guide the laity in the attainment
of the highest merit. It is hardly surprising that lay
disciples do not want sham monks to prosper and wield
influence among ignorant lay Buddhists. Thus the regulations
of the Sangha, especially the guidelines for lay-monk
relationships, are of universal interest. All Buddhists should
ponder the questions and answers in this book. Because they
are subtle, they should contemplate them very
deeply.
Since these problems are of practical and fundamental
importance for both the laity and Sangha, an expositor must
possess genuine insight and a comprehensive knowledge of
Vinaya. Fortunately, the Sayādaw fulfilled these
qualifications. All his expositions display not only his
academic mastery, but also his practical inclination. Though
knowledge is important, mere learning leads us nowhere. His
well-reasoned answers, with relevant quotations from the
texts, reveal his many-faceted ability.
In the affairs of monastic discipline, partial
knowledge and facile solutions will only harm the Buddha’s
dispensation, in which the Sangha plays the central role. It
is due to monks who respect the Vinaya that the true Dhamma
and the correct way to salvation still exist. Some think that
the Vinaya is unimportant, maintaining that many rules should
now be amended. Such people lack the correct understanding of
the authority of the Buddha in prescribing the discipline.
They fail to appreciate the profound nature of the Buddha’s
command and its sanctity. If they study the five books of
Vinaya and their commentaries in detail, a strong faith in the
Vinaya will emerge. Confidence is fundamental for monks, and
wide-ranging knowledge is essential for scholars.
The readers will find profound thoughts in each answer
expressed by the Venerable Sayādaw. Though profound, the
explanations are clear. The Sayādaw explains the
classification of all types of monks, past and present. The
reader will gain much useful information and wise guidance
from this book as it deals with the laity’s difficulties too.
Ignorance of the Vinaya among the laity hastens the decline in
the moral standards of the monks. Intelligent lay people
should promote good standards by skilful actions as explained
herein.
Because of the great significance of the thirteen
questions, the Primate of the Shwegyin sect, the most
Venerable Mahāvisuddhārāma Sayādaw of Mandalay, asked
Venerable Ledi Sayādaw to answer them. After examining the
Vinaya texts, commentaries, and subcommentaries, the Venerable
Sayādaw gave comprehensive answers correctly and wisely, for
he had analysed the problems in great depth. Those who adopt
unskilful attitudes towards scrupulous monks (lajjī),
shameless monks (alajjī), and immoral monks (dussīlo) will
adjust their views after carefully reading this
exposition.
The great merit of this book consists in its sound
advice, caution, and warning. Moreover, skilful ways to deal
with all types of monks are given for the benefit of the
laity. The most important point lies, I think, in the
well-defined classification of monks, along with the factors
and characteristics required to evaluate a monk in question.
The profundity and sacredness of the Buddha, Dhamma, and
Sangha are also clearly explained for ordinary lay people.
Monks, too, will gain new insights if they appreciate the
intrinsic power of Vinaya, which displays the supreme
authority of the Buddha himself. Then their behaviour and
outlook will improve.
As the book deals with Vinaya matters, some technical
terms are difficult to translate. To avoid misunderstanding, I
have purposely retained some original Pali terms and Vinaya
categories. After repeated study I hope these basic terms will
become familiar and meaningful, like the Pāli words kusala,
akusala, Dhamma, Sangha, or kamma, which are now in common
usage. They have gained wide currency in many countries and
retain their original meanings without any need for
explanation.
I have tried to follow the original Burmese text
closely so that the author’s profound answers, warnings,
remarks, and guidelines will remain faithful in the
translation. In a technical book like this some inaccuracies
of translation can occur for which I crave the indulgence of
the reader. Polishing is an endless job, but one has to stop
somewhere. I have tried to make the work both readable and
accurate. The ordinary reader can consult other translations
of the Vinaya texts, but scholars may wish to study further.
For them the Vinaya commentaries will be helpful.
I have to thank James Ross for his urgent and repeated
request to translate this most important work of the
international scholar-monk. The staff of the library
department of the Religious Affairs Directorate at Kaba-Aye,
Rangoon, gave me vital assistance in checking references and
quotations. I owe them a deep debt of gratitude.
I am sure that the dispensation will continue to shine
in many countries with the spread of the original Vinaya texts
and explanatory books like this. Buddhism has attracted many
students and scholars everywhere. Scientists especially are
researching Buddhism as it conforms with scientific principles
and methods. A deep sense of joy arising from sublime, noble
conduct will result if they develop morality, concentration,
and wisdom.
U Han
Htay |
