The picture in my blog header shows the man-made cave used for the Sixth Buddhist Council.
Soon after regaining Independence, the Government of Myanmar began plans to hold a Sixth Buddhist Council (Chaṭṭha Saṅgāyana) in Myanmar, with four other Theravāda Buddhist countries (Sri Lanka, Thailand, Cambodia, and Laos) participating. For this purpose the Government dispatched a mission to Thailand and Cambodia, composed of Nyaungyan Sayādaw, Mahāsi Sayādaw, and two laymen. The mission discussed the plan with leading Buddhist monks of those two countries.
In the historic Sixth Buddhist Council, which was inaugurated with every pomp and ceremony on 17th May 1954, Mahāsi Sayādaw played an eminent role, undertaking the exacting and onerous tasks of Final Editor (Osana) and Questioner (Pucchaka). A unique feature of this Council was the editing of the commentaries (Aṭṭhakathā) and Subcommentaries (Ṭīkā), as well as the canonical texts. In the editing of this commentarial literature, Mahāsi Sayādaw was responsible for making a critical analysis, sound interpretation, and skilful reconciliation of several crucial, but divergent passages.
A significant result of the Sixth Buddhist Council was the revival of interest in Theravāda Buddhism among Mahāyāna Buddhists. In 1955, while the Council was in progress, twelve Japanese monks and a Japanese laywoman arrived in Myanmar to study Theravāda Buddhism. The monks were initiated into the Theravāda Buddhist Saṅgha as novices while the laywoman was made a Buddhist nun. Then, in July 1957, at the instance of the Buddhist Association of Moji, the Buddha Sāsana Council of Myanmar sent a Theravāda Buddhist mission to Japan. Mahāsi Sayādaw was one of the leading representatives of the Burmese Saṅgha in that mission.
Also in 1957, Mahāsi Sayādaw undertook the task of writing an introduction in Pāli to the Visuddhimagga Atthakathā, to refute certain misstatements about its famous author, Ven. Buddhaghosa. The Sayādaw completed this difficult task in 1960, his work bearing every mark of distinctive learning and depth of understanding. By then the Sayādaw had also completed two volumes (out of four) of his Burmese translation of this famous commentary and classic work on Buddhist meditation.
As far as possible, one should avoid speech that is displeasing to others, but sometimes it is necessary to refute untruths. Nowadays, there is a lot of fake news available as it is easy for rumours to spread without anyone checking the facts. Even before the invention of the Internet, this was a problem. Sir Winston Churchill said: “A lie gets half way around the world before the truth has a chance to get its pants on.” (Brainy Quotes)
Politicians with an agenda use lies and half-truths to stir up hatred between different groups. Religious and political leaders should be promoting tolerance and harmony, but many seek their own advantage by spreading intolerance and racism. In the Dabbhapuppha Jātaka, a wily jackal saw two otters disputing over the ownership of a fish. He offered his services to make a judgement on their dispute. They agreed, so he gave the head to one, the tail to the other, and took the middle for himself.
In any community where there are people of different religions, or from different ethnic backgrounds, the entire community can be prosperous if they co-operate and remain in harmony. Even within a family or a workplace there can be disputes. Wherever harmony is destroyed, everyone suffers. People may be lynched or beaten to death on the basis of a rumour. Careers, friendships, and marriages can be destroyed by false allegations. Anyone who claims to be fighting the war on error should make a proper inquiry before accepting as true the statement of another, words written in any book or on the Internet. Whenever accusations of serious wrong-doing are made, such as murder, theft, or sexual assault, a proper investigation should be made by the police and a judgement made in the courts. If the decision is just, everyone should accept it and abide by the ruling. If it is not, then one can appeal to a higher court, or just accept it as the result of past evil kamma and get on with one’s life. The world is full of injustice, and it is seldom worthwhile dedicating one’s entire life to reversing an unjust decision.
I have updated my Pali OpenType font to include all of the currency symbols, including those new in Unicode version 10.0
Download Pali as a 7-Zip Archive.
I need fonts with a wide range of diacritics for Pāḷi and Sanskrit words in Buddhist Publications. Over the years I have added a full set of Latin Extended Additional for the benefit of Vietnamese Buddhists, basic Greek, and a full set of Miscellaneous Symbols and Dingbats.
Version 10.0 of Unicode added another currency symbol for Bitcoin. I have added this to my latest fonts to complete support for the Currency Symbols character set.
OpenType features were added using FontCreator 11.0 from High-Logic.
Earlier versions used Contextual Ligatures for Velthuis Encoding of Pāḷi, which led to problems for some users. These newer versions now use a Stylistic Set, which is not enabled by default.
A Bitcoin currency symbol has been added, and some more superscripts and subscripts to use with fractions like (a+b)/c-d).
Acariya Typeface • Download
Guru Typeface • Download
Sukhumala Typeface • Download