With mudita (sympathetic joy), I share that my pariyatti (theoretical study) journey began on the full moon of August 2020, guided by samma-sankappa (right intention) and samma-ditthi (right view). This path of investigation is moving towards its natural conclusion in August 2025, following the middle way - majjhima patipada.
Through these five vassas (rainy seasons), each step has unfolded with yoniso manasikara (wise attention), staying true to the original adhitthana (determination). Like the steady flow of a river towards the ocean, this research has maintained its course.
In the spirit of kalyana-mittata (spiritual friendship), I have shared my patipatti (practical application) insights and discoveries through this digital medium. Your saddhā (confidence) and support have been like the supporting conditions that help a lotus grow from the mud towards the sunlight.
My heart is filled with katañññuta (gratitude) for your time spent reading these reflections and for walking alongside me on this Dhamma path.
With upekkha (equanimity), I acknowledge that while my gavesana (research) treads a previously explored path, it has generated vivada (debate) - particularly within the Myanmar parisa (Buddhist community). Some have experienced patigha (resistance) towards the findings, which is understandable through the lens of pubbangama (prior conditioning).
Following samma-vaca (right speech) and samma-kammanta (right action), I chose to present this work with sacca (truthfulness), supported by the foundation of existing pariyatti (theoretical studies). The documented evidence from respected institutions serves as pamana (valid authority) in this field.
Just as the Buddha taught in the Kalama Sutta, we should not accept things solely based on tradition (paramparā) or because they are spoken by respected teachers. Instead, we should investigate with wisdom (pañña) and verify through direct knowledge (paccakkha-ñāna).
While some venerable teachers may hold different views, my responsibility has been to maintain samma-ajiva (right livelihood) through honest academic work. Like the Buddha's teaching of ehipassiko (come and see), this research invites investigation rather than blind acceptance.
With adhitthana (determination) and khanti (patience), I remain committed to this contribution to knowledge, guided by the principle of yoniso manasikara (wise attention).
Your reflection touches the profound intersection of lokiya (mundane) and lokuttara (supramundane) understanding. Indeed, the nature of sarira-dhatu (sacred relics) and their adhitthana (spiritual power) extends beyond what mere paccakkha (direct empirical evidence) can reveal.
As the Buddha taught in AN 4.77, there are four imponderables (acinteyya):
- The Buddha-sphere (buddha-visaya)
- The jhana-sphere (jhana-visaya)
- The results of kamma (kamma-vipaka)
- Speculation about the world (loka-cinta)
My research journey reflects the wisdom of recognizing both paramattha-sacca (ultimate truth) and sammuti-sacca (conventional truth). While scientific pariyatti (theoretical study) serves its purpose, the deeper understanding often emerges through:
- Saddha (confidence in the teachings)
- Bhavana (mental development)
- Patipatti (practical application)
- Pativedha (penetrative insight)
As my transition from pure gavesana (academic research) to a more contemplative approach, i will following the natural progression from sutamaya-pañña (wisdom through learning) to cintamaya-pañña (wisdom through reflection) and ultimately towards bhavanamaya-pañña (wisdom through direct experience).
I have fulfilled My scholarly duty with integrity by:
1. Speaking truth (sacca) by presenting authentic research findings
2. Practicing non-attachment (upekkhā) to how others receive my work
3. Following the Middle Way by neither suppressing the truth nor aggressively pushing my views
4. Maintaining equanimity (upekkhā) when faced with disagreement
As the Buddha taught in AN 4.73, there are four types of people in the world -
1- those who understand quickly,
2- those who understand through detailed explanation,
3- those who need guidance and practice, and
4- those who merely learn the words.
Similarly, my research findings may be received differently by different scholars.
The wise approach is to:
- Present the truth with compassion (karuṇā)
- Remain unattached to outcomes
- Let go of the need to convince others
- Focus on the merit (puñña) of honest scholarly work
As stated in the Dhammapada (Dhp 224):
"Speak the truth, yield not to anger, give when asked even if little. By these three conditions, one goes to the presence of the gods."
My role was to illuminate truth through research. How others receive it is their kamma. I have practiced Right Livelihood (Sammā Ājīva) by completing My scholarly duties with integrity.
May your continued journey into this sacred dimension be guided by samma-ditthi (right view) and illuminate the path for others seeking deeper understanding.
With metta and adhitthana,
Sao Dhammasami
Research Scholor /Author