The teachings of all Buddhas can be summed up in the following verse (Verse No. 183 in Dhammapada): Sabba pāpassa akāranam Kusalassa upasampadā Sa citta pariyoda panam Etam buddhāna sāsanam.
The English translation is: To refrain from all evil, To do what is good, To purify the mind, This is the teaching of the Buddhas.
To understand the above verse, we should first understand: (1) what is meant by evil (bad), and evil (bad) roots (2) what is meant by good, and good roots, and (3) how we can purify the mind.
What is evil (bad)? The Buddha taught that ten akusalā kamma are bad, namely: 1. Killing any living creature 2. Stealing 3. Sexual misconduct (The above three are bodily actions – kāya akusalā kamma) 4. Lying 5. Tale bearing 6. Harsh language 7. Frivolous talk (The above four are verbal actions – vaci akusalā kamma) 8. Covetousness 9. Ill will 10. False views (The above three are mental actions – mano akusalā kamma)
What are bad roots? They are: 1. Greed (lobha), i.e., desire for sensual pleasures, wealth, rank, etc. 2. Hatred (dosa), i.e. ill will or anger or resentment of another 3. Ignorance (moha), or delusion. Ignorance is the primary root of all evil that accompanies greed and hatred. Due to ignorance, a person cannot distinguish between right and wrong.
What is good? Abstaining from the ten akusalā kamma is good, namely: 1. To abstain from killing any living creature 2. To abstain from stealing 3. To abstain from sexual misconduct 4. To abstain from lying 5. To abstain from tale bearing 6. To abstain from harsh language 7. To abstain from frivolous talk 8. Absence of covetousness 9. Absence of ill will 10. Right understanding
What are good roots? They are: 1. Absence of greed (unselfishness or alobha) 2. Absence of hatred (adosa or metta: loving kindness) 3. Absence of ignorance (amoha or pannā: wisdom)
The Buddha taught also that ten kusalā kamma are good. In Abhidhammā, kusalā means meritorious, wholesome or moral; kusalā is so-called because it eradicates evil. All types of kusalā are naturally free from fault and bring about happiness.
The ten kusalā kamma are: 1. Generosity (dāna) 2. Morality (sila) 3. Meditation (bhāvana) 4. Reverence (apacāyana): Showing respect to monks and elders 5. Service: (vēyāvicca): Performing work for the monks, temple or congregation 6. Sharing (pattidāna): sharing one’s religious merit with others 7. Taking joy in sharing others’ religious merit (pattānu mōdanā) 8. Listening to dhamma discourses (dhamma sāvana) 9. Expounding or discussing the dhamma (dhamma dēsanā) 10. Taking the right view (ditthiju kamma)
Mere ceasing from evil actions (bodily, verbal or mental) is not enough.
A noble effort is needed to replace them by good actions (bodily, verbal or mental, the kusalā kamma) mentioned above, so that the individual – through his good thoughts, words and deeds – helps all his fellow beings.
How can we purify the mind? In the Buddhist philosophy, there are three classes of thought, namely: 1. consciousness in the plane of sense desire (world desires), 2. higher grades of consciousness, and 3. supramundane consciousness.
Consciousness in the plane of sense desire (worldly desires) is mainly of two types: bad and good. 1. The consciousness or thoughts that are accompanied by the three bad roots of greed, hatred (ill will) and ignorance) are bad, and lead to bad words and bad deeds. 2. The consciousness or thoughts that are accompanied by the three good roots of unselfishness, good will and insight, are good, and lead to good words and good deeds.
To purify one’s thoughts, one does so by purging the three bad roots of greed, hatred and ignorance, and acquiring the three good roots of unselfishness, goodwill and insight.
This can be performed in three stages, because defilements of the mind exist in three stages: 1. In the first stage, the defilements lie latent in each of us, not in any way becoming manifest in words or deeds. 2. In the second stage, when awakened or disturbed by any object – pleasant or unpleasant – these defilements of the mind arise from the latent state up to the level of thoughts, emotions and feelings. 3. In the third stage, the defilements become so fierce and ungovernable that they produce evil actions in words and deeds.
To dispel these three stages of defilements of the mind, three stages of development are necessary as follows:
1. Morality (Sila): In the Noble Eightfold Path (Magga siccā), Right Speech (Samā Vācā), Right Action (Samā Kammanta) and Right Livelihood (Samā Ājiva) come within the category of morality (Sila). The development of morality is able to temporarily inhibit the third stage of the defilements. However, the first and second stages of defilements remain unchanged; therefore, these third stage defilements can arise again sooner or later. This is called the “temporary putting away” (Tadangapahāna).
2. Concentration (Samādhi): In the Noble Eightfold path (Magga siccā), Right Effort (Samā Vāyama), Right Mindfulness (Samā Sati) and Right Concentration (Samā Samādhi) come in the category of concentration (Samādhi). The development of concentration is able to inhibit the second stage of the defilements, but not the first. The defilements would still arise again, but in this case not too soon, because concentration represents higher mental culture and is more powerful than morality. This is called “putting away to a distance” (Vikkhambhanapahāna).
3. Wisdom (Paññā): In the Noble Eightfold path (Magga siccā), Right View (Samā ditthi) and Right Thought (Samā Sankappa) come in the category of wisdom (paññā). Only the development of wisdom or insight (vipassanā paññā) is able to dispel entirely the first stage of the defilements that are unaffected by morality or concentration. The stage of the defilements eradicated through wisdom or insight will never arise again. It is like cutting a tree by the root; thus putting away by insight is called “the permanent cutting away” (Samucchedapahāna).
Many years ago, senior Officials made the journey to mark border between Wa State, Burma and China.
I was fortunate to go along with my parents on the wonderful trip (which also included a brief stay in Lashio).
Wa area at the time was not yet developed as such had to travel on horseback and used human powered raft to cross Salween river.
Team
The team was lead by Hsenwi Sawbwa Sao Hom Hpa (who was stationed in Lashio), Colonel Chit Myaing (Brigade Commander of the Burma Army) and U Hla Taw (UMP -Union Military Police).
Sawbwa brought along his spouse Nang Mo Kham and son John
Col Chit Myaing brought his assistant U Than Hlaing.
U Hla Taw was accompanied by his spouse Daw Marie and sons Herman Taw and Nyan Taw (Dicky).
The group had a medical doctor.
Standing (L to R) : Col Chit Myaing, U Hla Taw, Doctor, Sawbwa Sao Hom Hpa, Daw Marie Hla Taw, Nang Mo Kham and possibly U Van Kulh (because the face is not visible in the photo).
Front : U Than Hlaing, Nyan Taw
Horse back
John (Sawbwa’s son) and Nyan Taw enjoying the horse ride.
On simple raft crossing Salween river
Two families – Shan Sawbwa and ours. My brother (Herman Taw) in check shirt standing holding a US M1 carbine
[Lei Lei Myaing wrote] : Seated was aunty Nang Mo Kham, who passed away at age 100 in Lashio just two months ago.
Wa girls dancing
Wa State now
Conclusion
The most exciting experience I will never forget.
Thanks to Lei Lei Myaing (Amy) for filling in the names and information.
My introduction to teaching at RIT began as a team member of the English Department. Besides Daw Yin Yin Mya (Head of the English and known to us as Terry), and Daw Sheila Saing (Asst. Head), there were 10 tutors including myself.
Nicknames
In his own inimitable and affectionate way, Saya U Khin, also one of the new tutors, decided to spice up our group by giving us nicknames. I’m sure my former colleagues will forgive me for revealing these juicy tidbits as this generous gesture of U Khin’s served to bind and give our departmental community a semblance of togetherness.
Daw Yin Yin Mya was complimented with the name Shwe Man Mé (in honor of her previous beauty pageant title). I wouldn’t want to reveal Daw Sheila Saing’s nickname. Despite its not being slanderous or derogatory, it was a typical humorous expression of what we Burmese immediately notice about anyone’s appearance. U Win Mra was known as Rakhine gyi, Saya Tony (Sao Kan Gyi) as Shan gyi (sadly gone, but he must be smiling down on us from his abode of eternal rest), Sayama Toni as Byaing ma gyi, Sayama Muriel – a name I don’t recall, but which I think reflected her sweet innocence and being the object of Saya U Khin’s “secret” admiration, Sayama Khin Saw Tint, ungallantly nicknamed Ahnaik té gyi, and Sayama Charity who was inexplicably called Shwe nga.
For some strange reason, U Khin spared me, perhaps out of intimidation or deference for my scrabble prowess, as he often challenged but rarely ever beat me in games involving money bets.
Both Saya Joe Ba Maung, and Saya Kyaw Lwin Hla, easy targets, were also excepted by U Khin, perhaps to portray a side of his that reminded him of having some good social graces. These intimate nicknames, characteristic of us Burmese helped with the bonding process more closely, and nobody took offense at their liberal use. It certainly seemed that despite our different ethnic backgrounds, we enjoyed a far greater measure of coexistence, cooperation, and friendship in our department than the Burmese government of the day did, in their efforts to co-opt and mold the various ethnic groups of the country into a unified whole.
Classes and Examinations
Those were halcyon days for us at RIT, teaching classes of 20 to 25 respectful and committed students, who basically went along with what we decided was appropriate to teach, and in the manner we decided was best for them to learn. Saya U Khin and I usually had Sayama Terry’s ear, so to speak, and we got to make considerable input into the curriculum and test instruments. At exam time, I was given the duty of conducting the Listening tests over a loudspeaker system across a few wooden framed classrooms (not unlike large zayats), likely due to my previous stint as a radio entertainer with the BBS.
Students
I got to love my work and I became very attached to the students. In particular, I remember one student. In my classes, he was almost habitually slouched over his desk in the last row of the class, seemingly half asleep on one bent elbow with glasses barely supported on his nose, and seldom looking up or towards the front of the classroom. His seeming indifference belied a very active, bright, and absorbing mind, one which on facing a problem or engaging in conversation requiring close concentration manifested its ability to ably comprehend sophisticated concepts or language use. Usually indulging in his pastime of doodling, I’m sure he was immersed in daydreams of one day becoming an editor of a successful newspaper or a widely popular and eagerly-read newsletter.
When I wasn’t teaching, I was either playing scrabble with Saya U Khin, Roland Thein, Sayama Anne, or Bobby Myo Tun, now respectfully addressed as Bhikku Pannagavesaka, who undoubtedly must now be spending some time apart from his meditation in his monastery in Mawlamyine to reminisce on some of the earthly pleasures RIT once had to offer.
Our teaching staff was a friendly bunch. We had a regular stream of students, and some members of other departments visiting with us either to exchange pleasantries or to “check out the scenery” from our vantage point on the 3rd floor. Regulars such as Roland Thein and the Rev. Bobby Myo Tun (no disrespect intended), were often joined by Johnny Hla Min, Kenny Wong, Robert Win Boh, La La, George Tun Pe, D.S. Saluja, Toby Kittim Ku, Zaw Min Nawaday, Walter Tan, Gregory Win Htut, Reggie Kyaw Nyunt, etc., and their delightful female counterparts viz., Christine Phyu Phyu Latt, Emma Myint (later an RIT sayama), and Pamela Myo Min (now Head of Architecture) etc.,. Others, one year junior were Merrylin Smith (now Mrs. Zaw Mon with a very successful career in the US government’s EPA), Than Than Yi (at whose house I played tennis a few doors from Daw Aung San Su Kyi’s residence on University Avenue), Amy Lei Lei Myaing (Tex), Rosie Gyi, Annie (?), and Merlin Vaz, etc., Many of these students not only strolled into our “English Corner”, but unstintingly gave of their time to help me set up the RIT scrabble group, which later even involved the participation of Sayagyis Dr. Aung Gyi, U Min Wun, and perhaps Saya Bilal Raschid in competition games in the institute. The students’ help also extended to organizing the department’s debates and carol singing at Christmas time – an interesting seasonal Christian celebratory event, where racism and religious discrimination played no part in the thinking of our community. We were just happy to be one, and to do things and enjoy each other’s company in whatever manner we could, all in true Burmese fashion.
Sayas from other departments
On other fronts, I thoroughly enjoyed socializing and cultivating friendships with faculty members from other departments. Saya U Sein Shan (Math) was a consistently friendly and jovial presence, as were Saya U Maung Maung Win (Mech) with his flashing smile worthy of any CNN news anchor, Saya Maurice Kyaw Zaw, and Saya U Soe Paing, whom I called “the involver and the motivator”. I had frequent stimulating conversations with Sayas Christopher, U Thein Dan, and U Allen Htay of the Civil department. And of course, I was not only very friendly with Saya Bilal Rachid of the Architecture Dept., but was, and will always continue to be deeply grateful to him for helping me get my Canadian visa. He did much to introduce me to the international diplomatic circuit where the foreign ambassadors often engaged in discussing topical issues, a pastime close to my heart. We now keep in close contact by email, and I plan to visit him and others in the Washington [D.C.] area in the near future.
In the same way that I had learned to smoke from some RIT seniors in 1959, I also learned to drink from socializing and playing tennis with the Russian Architectural and Mining lecturers. Interestingly, Viktor, the head of the Russian group took me aside when I went on my rounds to wish my various colleagues “Good-bye”, and asked if I would mind keeping in touch with him as he wanted to immigrate to Canada. When asked, “Why Canada?” his answer was a simple, “They have excellent fishing there!”
Rector and Registrar
Despite my very cordial relations with Sayagyi U Yone Moe through my occasional visits to his office, there was one person in the administration who seemed to consider me anathema to the institution, with no apparent justifiable reason. Whenever I happened to see U Soe Thein the Registrar, which was practically everyday, he would always stare or glare at me with thinly disguised feelings of dislike.
Anecdote
I know I’m fast forwarding a bit here, but I’d like to narrate an interesting and illuminating anecdote that happened towards the end of my teaching career at RIT.
One day, a brilliant student of mine – who shall remain anonymous, returned from the government’s annual Lu Ye Chun summer camp for outstanding achievers. At the usual meeting of students, faculty and administration in the RIT Assembly Hall, instead of going along meekly with the official policy line of praising the program to the skies, and using the occasion to encourage other students to strive for higher ideals within the government’s philosophical purview, he delivered a critical unflattering message labeling the program as nothing less than an attempt to indoctrinate the students with questionable socialist ideals!
We sat in stunned silence, not for one moment expecting such a tirade. I never quite got around to asking him what chastisement was meted out to him, but within an hour of his outburst, I was “requested” to see U Soe Thein in his office. There, I was pointedly accused of imbuing this student of mine with harmful western liberal thinking that was detrimental to the Burmese Way to Socialism. Despite my protests to the contrary, I was roundly castigated on the grounds that I was a natural suspect due to my westernized manner of dressing, my behavior, and outlook. Well, so much for U Soe Thein – himself a suspected front man for the party, and his heavy-handed attitude.
There was no love lost between us, but I very sadly had to conclude that after this, my first experience of discrimination in my life, and a few other misgivings about the systemic failure I was witnessing, including the plight of the working class people at large, I would sooner or later have to leave the land of my birth, as it was becoming extremely constricting and taxing for me to exist in such a stifling political system. I have since moved on, preferring to relegate the “U Soe Thein fiasco” to a footnote in my teaching career at RIT.
And as for my student? I was left with an absolute sense of admiration for this young, conscientious, and courageous person who had had enough gumption to speak truth to power!
Editor’s notes
Sayama Terry moved to Australia.
Daw Yin Yin Mya
Sayama Sheila moved to Thailand. Her spouse Dr. Zin Aung taught at Assumption University (formerly ABAC).
U Win Mra retired from Pole Vault Competition and became Burma’s Elvis Presley. He joined the Foreign Office. He served as Ambassador to the UN. Upon his return, he chaired the Burma Human Rights Commission. He is a Khamee Khamet of Sayama Toni .
Win Mra
Sao Kan Gyi (GBNF) wrote with the pen name “Khemerat”. His sister Biddy (spouse of Mawn Pong Sawbwa Lay) published a book in Australia.
Daw Khin Saw Tint is a bilingual author and a happy great grand mother. Her younger brother U Nay Oke Tint (St. Paul’s) gave a TEDx talk about their mother Daw Khin Saw Mu and her role in the Khit San Sar Pay.
Sayama Muriel (spouse of Saya U Aung @ Alphonso Rivers @ Ko Nge) moved to Thailand. I met them at Saya U Tin Maung Nyunt’s house in Milpitas. They were visiting their daughter in Southern California and made a short trip to Northern California.
Sayama Charity retired as Professor. I met her at SPZP-2012.
Saya Des sent me his book. He had back pain, which limited his traveling. For some time, he taught English on-line to students far and wide.
Joe Ba Maung (GBNF) was Burma’s Tennis Champion in both Singles and Doubles. He joined Burma Railways and also managed the Sports Program. He lost his job after 8-8-88.
U Kyaw Lwin Hla joined UNDP and had a long UN career.
U Khin also won some Scrabble tournaments, but the awards are less that those of Saya Des. He moved to Taiwan. He sent me a long e-mail in 2016 when Ko Maurice Chee (M75) organized a Birthday & Appreciation Soon Kway at Dhammananda Vihara, Half Moon Bay, California.
HlaMin 