A Manual of the Path Factors

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Appendices

Appendix 1
Animal Talk (Tiracchāna Kathā)

Thirty-two kinds of talk obstructing fruition and rebirth in higher planes.¹

1. Talk about kings (rājakathā)
2. Talk about robbers (corakathā)
3. Talk about ministers of state (mahāmattakathā)
4. Talk about armies (senākathā)
5. Talk about dangers (bhayakathā)
6. Talk about battles (yuddhakathā)
7. Talk about food (annakathā)
8. Talk about drinks (pānakathā)
9. Talk about clothing (vatthakathā)
10. Talk about dwellings (sayanakathā)
11. Talk about garlands (mālākathā)
12. Talk about perfumes (gandhakathā)
13. Talk about relations (ñātikathā)
14. Talk about vehicles (yānakathā)
15. Talk about villages (gāmakathā)
16. Talk about market towns (nigamakathā)
17. Talk about towns (nagarakathā)
18. Talk about districts (janapadakathā)
19. Talk about women² (itthikathā)
20. Talk about heroes (sūrakathā)
21. Talk about streets (visikhākathā)
22. Talk about watering places (kumbatthānakathā)
23. Talk about relatives who have passed away (pubbapetakathā)
24. Tittletattle (nānattakathā)
25. Talk about the origin of the world (lokakkhāyikakathā)
26. Talk about the origin of the ocean (samuddakkhāyikakathā)
27. Talk about annihilation belief (numbers 27 to 32 are known as Itibhavābhavakathā) —
28. Talk about eternity belief
29. Talk about worldly gain
30. Talk about worldly loss
31. Talk about self-indulgence
32. Talk about self-mortification.

Appendix 2

Twenty-one Kinds of Wrong Livelihood for Bhikkhus

1. Medical practice (vejjakammam karoti)
2. Acting as a messenger (dūtakammam karoti)
3. Doing things at the behest of laymen (pahinakammam karoti)
4. Lancing boils (gandam phāleti)
5. Giving oil for medical application (arumakkhanam deti)
6. Giving emetics (uddham virecanam deti)
7. Giving purgatives (adho virecanam deti)
8. Preparing oil for nosetreatment (natthutelam pacati)
9. Preparing oil for medicine (pivanatelam pacati)
10. Presenting bamboos (veludānam deti)
11. Presenting leaves (pattadānam deti)
12. Presenting flowers (pupphadānam deti)
13. Presenting fruits (phaladānam deti)
14. Presenting soapclay (sinānadānam deti)
15. Presenting toothsticks (dantakatthadānam deti)
16. Presenting water for washing the face (mukhodakadānam deti)
17. Presenting talcum powder (cunnamattikadānam deti)
18. Using flattering speech (cātukamyam karoti)
19. Acting like halfcooked bean soup, i.e., speaking halftruths (muggasūpiyam karoti)
20. Fondling children (pāribatyam karoti)
21. Running errands (janghapesaniyam karoti)

Appendix 3

Animal Arts (Tiracchāna Vijjā)

Editor’s Note: Though not listed in detail by the Sayādaw, these wrong modes of livelihood for sages and bhikkhus are described in the Brahmajāla Sutta, where the Buddha describes the bhikkhus’ morality in detail (D.i.9). They can be summarised as follows:

1. Palmistry, divination by signs, portents, dreams, or body marks.
2. Knowledge of animal behaviour.
3. Judging the value of gems, livestock, and other goods.
4. Predictions about the movements of armies.
5. Predictions about the movements of planets.
6. Predictions about the weather.
7. Predictions about the harvest.
8. Accountancy and mathematics.
9. Composition of poetry.
10. Philosophy.
11. Arranging marriages and divorces.
12. Advising on investments.
13. Good-luck charms.
14. Black magic and spells.
15. Supplicating deities.
16. Consecrating building sites.
    NB. Although bhikkhus can visit a new house or a building site, and chant to ward off dangers and evil spirits, they should not be involved in choosing the site, the position for buildings on the site, nor the auspicious time for starting work. Such decisions should be made by qualified town-planners, architects, and builders.
17. Giving ritual bathings.
18. Giving various kinds of medical treatments.

To summarise: A bhikkhu should not do anything that would normally be done by lay people for a fee. He can teach secular knowledge or help others with voluntary labour out of compassion, but he should not accept anything in return. If he accepts any kind of reward for such services, it is wrong livelihood, and any goods he has received should be forfeited to another monk. Allowable goods can then be returned to him, and he can use them, but a scrupulous bhikkhu would normally give such things away to others.

A bhikkhu’s primary duty is to observe the Vinaya, study the Dhamma, and strive in meditation to realise nibbāna. If he receives any suitable gifts that people offer out of faith, it is right livelihood as he is fulfilling a monk’s duty. If he can also teach Dhamma, it is excellent, but he need not, if he does not feel competent. Just by following the Vinaya strictly he is teaching the people how to restrain their desires and how to live a simple, contented life in accordance with the Dhamma. (ed.)

Appendix 4

Books by Venerable Ledi Sayādaw

Below are some of the subcommentaries, manuals, essays,
and letters written by the Venerable Ledi Sayādaw.

In Pāli

1. Paramattha Dīpanī. (Manual of Ultimate Truths) or Abhidhammattha Sangaha Mahā Tīkā.
2. Nirutti Dīpanī or Vuttimoggallāna Tīkā.
3. Anu-dīpanī.
4. Vibhatyattha Tīkā.
5. Vaccavācaka Tīkā.
6. Sāsanasampatti Dīpanī.
7. Sāsanavipatti Dīpanī.
8. Patthānuddesa Dīpanī.
9. Sammāditthi Dīpanī.
10. London Pali Devi Questions and answers.
11. Exposition of Buddhism for the West.
12. Padhāna Sutta (Pali and word for word meanings).
13. Anattavibhāvanā.
14. Yamaka Pucchā Visajjanā.
15. Niyāma Dīpanī.
16. Vipassanā Dīpanī

In Burmese

1. Rūpa Dīpanī (Manual of Material Qualities).
2. Lakkhana Dīpanī (Manual of Characteristics of Existence).
3. Pāramī Dīpanī (Manual of Perfections).
4. Vijjāmagga Dīpanī (Manual of the Way to Path-Knowledge).
5. Nibbāna Dīpanī (Manual of Nibbāna).
6. Mahāsayana Dīpanī (Manual of the Great Lying Down).
7. Uttama Purisa Dīpanī (A Manual of the Excellent Man).
8. Paticcasamuppāda Dīpanī (Manual of Dependent Origination).
9. Āhāra Dīpanī (Manual of Nutritive Essence).
10. Anatta Dīpanī (Manual of Impersonality).
11. Anatta Dīpanī (New).
12. Kammatthāna Dīpanī (Manual of Meditation-subjects).
13. Ānāpāna Dīpanī (Manual of Exhaling and Inhaling).
14. Catusacca Dīpanī (Manual of the Four Noble Truths).
15. Bodhipakkhiya Dīpanī. (Manual of the Requisites of Enlightenment).
16. Somanassaupekkhā Dīpanī (Manual of Joy and Equanimity).
17. Bhāvanā Dīpanī (Manual of Mental Concentration).
18. Sukumāra Dīpanī.
19. Saccattha Dīpanī.
20. Sāsanadāyajja Dīpanī.
21. Rogantara Dīpanī.
22. Dhamma Dīpanī.
23. Dānādi Dīpanī.
24. Magganga Dīpanī (A Manual of the Path Factors).
25. Gonasurā Dīpanī (A Manual of Cows and Intoxicants).
26. Niyāma Dīpanī (Manual of Cosmic Order).
27. Sīlavinicchaya Dīpanī.
28. Virati-sīlavinicchaya Dīpanī.
29. Inaparibhoga-vinicchaya Dīpanī.
30. Dīghāsana-vinicchaya Dīpanī.
31. Asankhāra-sasankhāra-vinicchaya Dīpanī.
32. Sikkhā-gahana-vinicchaya Dīpanī.
33. Cetīyangana-vinicchaya Dīpanī.
34. Upasampada-vinicchaya Dīpanī.
35. Decision on Ājīvatthamaka Sīla.
36. Decision on Vikālabhojana-sikkhāpada.
37. Sarana-gamana-vinicchaya Dīpanī.
38. Paramattha Sankhitta.
39. Vinaya Sankhitta.
40. Sadda Sankhitta.
41. Alphabets Sankhitta.
42. Prosody Sankhitta.
43. Alankā Sankhitta.
44. Spelling Sankhitta.
45. Paramattha Sankhitta.
46. Chapter on Material Qualities (in brief).
47. Nibbāna-visajjanā Manual.
48. Ledi Questions and Answers.
49. Questions on Sotāpanna.
50. Sāsanavisodhanī, Vols. I, II & III.
51. Gambhīra-kabyā-kyan (Manual of Profound Verses).
52. Open letter for abstention from taking beef.
53. Letter of reply to U Ba Bwa, Township Officer of Dedaya, saying that he could not go on a pilgrimage to Ceylon that year.
54. Admonitory letter to U Saing, Headman of Saingpyin Village for abstention from taking intoxicants.
55. Admonitory letter to the inhabitants of Dipeyin Township for abstention from taking intoxicants.
56. Admonitory letter prohibiting Lotteries and Gambling.
57. An Advice to hold a Lighting Festival at the Bo Tree within the precincts of Ledi Monastery, Monywa.
58. Letter to U Hmat, a Ruby Merchant of Mogok.
59. Inscription at Sīhataw Pagoda, written by the Venerable Mahāthera Ledi Sayādaw at the request of U Hmat.
60. Epic on Samvega.

A Short Biography of Venerable Ledi Sayādaw

Known to scholars of many countries, the Venerable Ledi Sayādaw, Aggamahdpandita, D.Litt., was perhaps the outstanding Buddhist figure of this age. With the increase in interest in Western lands, there is a great demand for his Buddhist Discourses and writings which are now being translated and reproduced in ‘The Light of the Dhamma.’

Bhikkhu Nyāna who was later known as Ledi Sayādaw was born on Tuesday, the 13th Waxing of Nattaw, 1208 Burmese Era (1846 C.E.) at Saing-pyin Village, Dipeyin Township, Shwebo District. His parents were U Tun Tha and Daw Kyone. Early in life he was ordained a Sāmaṇera and at the age of 20 a Bhikkhu, under the patronage of Salin Sayādaw U Pandicca. He received his monastic education under various teachers and later was trained in Buddhist literature by the Venerable San-kyaung Sayādaw, Sudassana Dhaja Atulādhipati Sīripavara Mahādhamma Rājādhirāja-guru of Mandalay.

He was a bright student. It was said of him: “About 2,000 students attended the lectures delivered daily by the Venerable Sankyaung Sayādaw. One day the Venerable Sayādaw set in Pāli 20 questions on Pāramī (Perfections) and asked all the students to answer them. None of them except Bhikkhu Nyāṇa could answer those questions satisfactorily.” He collected all these answers and when he attained 14 vassa, and while he was still in San-kyaung monastery, he published his first book, Pāramī Dīpanī (Manual of Perfections).

During the reign of King Theebaw he became a Pāli lecturer at Mahā Jotikārāma monastery in Mandalay. A year after the capture of King Theebaw, i. e. in 1887 C.E. he removed to a place to the north of Monywa town, where he established a monastery under the name of Ledi-tawya Monastery. He accepted many bhikkhu students from various parts of Burma and imparted Buddhist education to them. In 1897 C.E. he wrote Paramattha Dīpanī (Manual of Ultimate Truths) in Pāli.

Later, he toured in many parts of Burma for the purpose of propagating the Buddha Dhamma. In towns and villages he visited he delivered various Discourses on the Dhamma and established Abhidhamma classes and Meditation Centres. He composed Abhidhamma rhymes or Abhidhamma Saṅkhitta and taught them to his Abhidhamma classes. In some of the principal towns he spent a vassa imparting Abhidhamma and Vinaya education to the lay devotees. Some of the Ledi Meditation Centres are still existing and still famous. During his itinerary he wrote many essays, letters, poems and manuals in Burmese. He has written more than 70 manuals, of which seven have been translated into English and published in ‘The Light of the Dhamma’.

Vipassanā Dīpanī (Manual of Insight) was translated by his disciple Sayādaw U Nyāna, Pathamagyaw. Paṭṭhānuddesa Dīpanī (A concise exposition of the Buddhist Philosophy of Relations) was originally written in Pāli by the late Ledi Sayādaw and translated by Sayādaw U Nyāna. Niyāma Dīpanī (Manual of Cosmic Order) was translated by U Nyāna and Dr Barua and edited by Mrs Rhys Davids. Sammāditthi Dīpanī (Manual of Right Understanding) and Catusacca Dīpanī (Manual of the Four Noble Truths) and Alin-Kyan (An Exposition of Five Kinds of Light) translated in part only, were all translated by the Editors of ‘The Light of the Dhamma.’ Bodhipakkhiya Dīpanī (Manual of the Factors Leading to Enlightenment) was translated by U Sein Nyo Tun, I.C.S. (Retd.), and Magganga Dīpanī (Manual of the Constituents of the Noble Path) was translated by U Saw Tun Teik, B.A., B.L., and revised and edited by the English Editorial Board of the Union Buddha Sāsana Council.

He was awarded the title of Aggamahāpaṇḍita by the Government of India in 1911 C.E. Later, the University of Rangoon conferred on him the degree of D. Litt. (Honoris Causa). In the later years he settled down at Pyinmana where he died in 1923 C.E. at the ripe age of 77.

Notes

1. These 32 types of talk are listed in the Sandaka Sutta (Middle-length Sayings, Sutta 76), where the wanderers were talking all kinds of worldly talk. Seeing Venerable Ānanda coming, the wanderer Sandaka told them to be silent, saying that the Buddha’s disciples do not like a lot of noise. (ed.)
2. Talk about men is omitted in accordance with Majjhima Pannāsa Atthakathā. p.156. 6th. Synod Edition.
3. Most of these ways of wrong livelihood are listed in the commentary to the Metta Sutta, Suttanipāta, in explaining “Karanīyamatthakusalena” — this is what should be done. There the commentary lists wrong livelihood as what should not be done by one who has gone forth.

To summarise: a bhikkhu should not give presents, run errands, tell fortunes, practise medicine, fondle children, flatter devotees, ask for things unless invited, nor hint and cajole lay people into giving. Anything obtained unlawfully must be forfeited. A bhikkhu may only ask from relatives or from those who have invited him to ask for requisites. (ed.)

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