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Literature Review In view of research work, we have to put in writing the literature review, a thorough summary of the recognized facts and information about already written facts available in texts. The sources of this work have been mainly taken from the Myanmar scripted version of the Pi texts, reliable sources in the Myanmar language, and partly from English sources. Therefore, it is necessary to conduct a literature review of some important works used in this study. The Pi texts sourced were the Pi canon, Ahakath, ks and Ganthantaras (other Pli works) of the Six Buddhist Council edition. An Analytical Study of The Dhammacakkapavattana Sutta, the main topic of my research provides the guideline to readers and all the people for free form all kind of suffering and realization of Nibbna by applying the Middle way which is The Noble Eightfold Path. The Pli Cannons The three fold collection of the Pli canonical texts consists of the

Vinaya, Sutta and Abhidhamma Piakas. The Vinaya Piaka (Disciplinary

and Procedural Rules for the Sagha) is made up rules of discipline laid down for regulating the conduct of the Buddhas disciples who have been admitted as bhikkhus and bhikkhuns into the order. The life the monks and nuns were regulated by the code of rules, which formed the bond holding the community together. It consists into five volumes, like

Prjika, Pcittiya, Mahvagga, Cavagga and Parivra. The nucleus of

the first two books is the Ptimokkha. This Ptimokkha is divided into two, as Bhikkhu Ptimokkha for monk and Bhikkhun Ptimokkha for nun. These rules and regulations may include as follow:

Bhikkhu

Bhikkhun 8 17 30 166 8 75 9 311

Prjika Saghadisesa Aniyata Nissaggiya Pcittiya Suddha Pcittiya Ptidesaniya Sekhiya Adhikaraasamatha

4 13 2 30 92 4 75 7 227

The first volume of the Vinaya Piaka is Prjika Pli which gives an elaborate explanation of the important rules of discipline concerning

Prjika and Saghdisesa, as well as Aniyata and Nissaggiya which are

minor offences. The second volume is Pcittiya which deals with the remaining sets of rules for the bhikkhus, namely, the Pcittiya, the

Pidesaniya, Sekhiya, Adhikaraasamtha and the corresponding

disciplinary rules for the bhikkhuns. Although it is called in Pli just

Pcittiya, it has the distinctive name of Suddha Pcittiya, ordinary Pcittiya, to distinguish it from Nissaggiya Pcittiya, described above.
The third volume is Mahvagga Pli dealing with all those matters relating to the Sagha which have not been dealt within the first two books. The fourth volume of Vinaya Piaka is Cavagga Pli, Lesser Section, dealing with more rules and procedure for institutional acts or

functions known as Saghakamma. The last and fifth volume of Vinaya

Piaka is Parivra serves as a kind of manual. Suttanta Piaka is a collection of all the discourses in their entirety
delivered by the Buddha on various occasions. Suttanta Piaka were expounded to suit different occasions, for various persons with different temperaments. Although the discourses were mostly intended for the benefit of bhikkhus, and deal with the practice of the pure life and with the exposition of the Teaching, there are also several other discourses which deal with the material and moral progress of the lay disciples.

Suttanta Piaka is divided into five separate collections known as Nikyas. They are Dgha Nikya, Majjhima Nikya, Sayutta Nikya, Aguttara Nikya and Khuddaka Nikya.
This Collection of Long Discourses, named Dgha Nikya as it is made up of thirty-four long discourses of the Buddha, is divided into three divisions: Slakkhandha Vagga, Mah Vagga, and Pthika Vagga. The first one Sutta of Slakkhandha Vagga, is of the most famous significance not only for the Buddhist but also for the whole religious life and thinking in ancient India. The Buddha expounded on various wrong views. These wrong views asserted in sixty-two ways and pointed out that these views had their origin in feeling which arose as a result of repeated contact through the six sense bases. The second one is Smaaphala

Sutta, discourses on the fruits of the life of a Samaa. The Buddha taught
valuable way of living and thinking for monks. By studying this Sutta, we came to know the advantage of the life of a samaa and get to know the views of Buddha, non-Buddhist preachers and founders of sects. The third one is Ambaha Sutta. It is of a specially significance because Caste Systems were differentiated in India and we get to know views of the Buddha on the problem of caste.

And second volume of Dgha Nikya is Mahvagga or large division. It has ten Suttas, dealing with historical, and biographical aspects as well as the doctrinal aspects of Buddhism. The most famous

Sutta is Mahparinibbna Sutta which gives an account of the last days

and the passing away of the Buddha. It deals with brief accounts of the last seven Buddhas. Doctrinally important are the two Suttas: the

Mahnidna Sutta which explains the Chain of Cause and Effect, the Mahsatipahna Sutta dealing with the four Methods of Steadfast
Mindfulness and practical aspects of Buddhist meditation. The Majjhima Nikya, Collection of Medium Length discourses is made up of one hundred and fifty-two suttas in three books known as

Pasa. The first book, Mlapasa, deals with the first fifty suttas in
five vaggas; the second book, Majjhimapasa consists of the second fifty suttas in five vaggas too; and the last fifty-two suttas are dealt with in five vaggas of the third book, Uparipasa, which means more than fifty. Here we find discussions on almost all point of religion of the Buddha, on the four noble truths, on the Kamma, on the futility of the desires, on the reprehensibility of the belief in the soul, on the Nibbna, on the various kinds of meditation etc. These Suttas give us the best picture of the ancient Buddhist religion and the manner of teaching of the Buddha and his early disciples, they are also of importance to us as they give us some interesting glimpses into the life and deeds of those ancient times, not only into the life of the monks themselves but also of that of other sections of the people. One Sutta, for instance, give us clear picture of the Brahminical system of sacrifice and valuable indication regarding the connection between bloody sacrifices and regarding the classes of rulers and priests. Again and again we come across enumeration of various kinds of ascetic

practices which were popular in ancient India. Therefore, Majjhima

Nikya is worthy to study for all.

The Sayutta Nikya has 7762 Suttas of varied length, generally short, arranged in a special order according to subject matter into five major divisions; (1). Sagthvagga Sayutta (2). Nidnavagga Sayatta (3). Khandhavagga Sayutta (4). Sayatana Sayutta (5). Mahvagga Sayutta Each major vagga is divided into fifty-six groups known as Sayuttas-related subjects grouped together. The first major division is Sagthvagga Sayutta. The name of the Sagtha is derived from the fact that various personalities appearing in the discourses conducted their dialogues or interviews with the Buddha mostly in verse. It deals with discourses grouped according to characters appearing in them, the king of devas, the devas, the Brahma, Mra, king of Kosala, monks and nuns. The second major division is Nidnavagga Sayutta. It has ten

Sayuttas, all dealing with fundamental aspects of the doctrine. The

discourses are chiefly concerned with the principles of conditionality and interdependence, explained in the detailed formula which is called Paiccasamuppda, Dependent Origination, consisting of twelve factors. Various aspects of Paiccasamuppda, together with expositions on

doctrinal matters concerning practice of the holy life form the main theme of early suttas in these Sayutta. The third major division is Khandhavagga Sayutta. The main topic of most suttas in this division is, as the name implies, Khandhas, the five aggregates that constitute what is regarded as a being. It is made up of thirteen Sayuttas, Khandhavagga forms an important collection of doctrinal discussions on such topic as Atta, Anatta, eternity and annihilation. The fourth major division is Sayatanavagga Sayutta which consists of ten Sayuttas. It deals mainly with the six sense organs or bases of contact named internal sense bases, six corresponding sense objects, known as external sense bases, and consciousness that arises in relation to each pair of these internal and external sense bases. The last and fifth major division of Sayutta Nikya is Mahvagga

Sayutta. It is made up of twelve Sayuttas, dealing with a clear

indication of the various subjects matters. The main doctrines which form the fundamental basis of the Buddhas teaching are reviewed in these discourses, covering both the theoretical and practical aspects. Otherwise, Aguttara Nikya containing 9557 short Suttas is divided into eleven divisions known as Niptas and three books. The discourses are arranged in progressive numerical order, each Nipta containing Suttas with items of Dhamma, beginning with one item and moving up by units of one till there are eleven items of Dhamma in each

Sutta of the last Nipta. The Aguttara Nikya contains an important

sources on Buddhist psychology and ethics, which provides an enumerated the theory and practice of the Dhamma.

Again the Khuddaka Nikya or the collection of smaller pieces, usually called as the fifth Nikya and therefore as part of the

Suttanpiaka, should be more properly called the collection of

Miscellanea. For, in this collection we find, besides many smaller works, also some of the most voluminous books of the Pli canon. The miscellaneous nature of this collection, containing not only the discourses by the Buddha but compilations of brief doctrinal notes mostly in verse, accounts of personal struggles and achievements by Theras and Thers also in verse, the birth stories, the history of the Buddha etc.

Abhidhamma is the third great division of the Piaka. Abhidhamma

means Higher Teaching or Special Teaching. The Buddha Dhamma has only one taste, the taste of liberation. The Buddha takes into consideration the intellectual level of his audience, and their attainment in

Pram. He therefore teaches the Dhamma in conventional terms, such as

I, we, he, she, man, woman, tree, cow etc. In the Abhidhamma the Buddha treats the Dhamma entirely in terms of the ultimate reality. Thus in Abhidhamma everything is expressed in terms of

Khandhas, five aggregates of existence; yatanas, five sensory organs

and mind, and their respective sense objects; Dhtu, elements; Indriya, faculties; Sacca, fundamental truths; and so on. The Abhidhamma Piaka is made up of seven massive treatises. They are-

Dhammasaga, containing detailed enumeration of all phenomena

with an analysis of consciousness (citta) and its concomitant mental factors (cetasika);

Vibhaga, consists of eighteen separate sections on analysis of

phenomena quite distinct from that of

Dhammasaga; Dhtukath, a small treatise written in the form of a catechism

discussing all phenomena of existence with reference to three categories, Khandha, yatana and Dhtu;

Puggalapaatti, a small treatise giving a description of various types of

individuals according to the stage of their achievement along the path;

Kathvatthu, a compilation by the Venerable Moggaliputta, the

presiding thera of Third Great Synod in which he discusses and refutes doctrines of other schools in order to uproot all points of controversy on the Buddha Dhamma,

Yamaka, regarded as a treatise on applied logic in which analytical

procedure is arranged in pairs;

Pahna, a gigantic treatise which together with Dhammasaga, the

first book constitutes the quintessence of the

Abhidhamma Piaka. It is minutely detailed study of

the doctrine of conditionality, based on twenty-four

paccayas, conditions or relations.

The first book of the Abhidhamma Piaka is Dhammasaga. It enumerates all the Dhammas (phenomena), namely, consciousness and mental concomitant, and Rpa, Corporeality. Having enumerated the phenomena, they are arranged under different heads to bring out their

exact nature, function and mutual relationship both internally and with the outside world. The Dhammasaga begins with a complete list of heads called the Mtik. The Mtik consists of one hundred and twenty-two groups. The first twenty-two are called the Tikas or Triads. The remaining one hundred are called the Dukas or Dyads. Examples of Triads are: Kusala Tika

Dhammas

(i) that is moral, kusala (ii) That is immoral, akusala (iii) That is indeterminate, abykata

Vedan Tika

Dhammas that are associated

(i) With pleasant feeling (ii) With painful feeling (iii) With neutral feeling

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Examples of Dyads are: Hetu Dukas:

Dhammas

(i) that are roots, hetus (ii) that are not roots, na hetus

Sahetuka Duka:

Dhammas

(i) that are associated with the hetus (ii) that are not associated with the hetus

Based on these Mtik of Tikas and Dukas the Dhammasaga is divided into four Divisions:

Cittuppda Kaa: Division on the arising of consciousness and

mental concomitants.

Rpa Kaa: Division concerning corporeality Nikkhepa Kaa: Division that avoids elaboration. Ahakath Kaa: Division of supplementary Digest.
The first two, Cituppda kaa and Rpa kaa form the main and essential portion of the book. Cittupda kaa deals with a complete enumeration of all the states of mind that come under the headings of

Kusala and Akusala; the Rpa kaa is concerned with all states of
matter that come under the heading of Abykata. The Nikkhepa kaa gives not too elaborately nor too briefly, the summary of distribution of all the Tikas and Dukas. The last Division of the book is Ahakath

kaa. It is of the some nature as the third division. But it provides it in a

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more condensed manner; thus forming a supplementary digest of the first book of the Abhidhamma for east memorizing. The second book of the Abhidhamma is Vibhaga, book of analysis. The Vibhaga is divided into eighteen chapters each dealing with a particular aspect of the

Dhamma.Vibhaga

explains

comprehensively the following categories of Dhamma. (i) Khandha (ii) yatana (iii) Dhtu (iv) Sacca (v) Indriya (vi) Paiccasamupda (vii) Satipahna (viii) Sammappadhna (ix) Iddhipda (x) Bojjhaga (xi) Magga (xii) Jhna (xiii) Appama (xiv) Sikkhpada (xv) Paisabhidh (xvi) a (xvii) Khandhaka vatthu (xviii) Dhamma hadaya

It may be seen from the above list of the eighteen categories that they may be divided into three separate groups. The first group containing numbers (i)-(vi) deals with mental and corporeal constituents of beings. The second group containing numbers (vii)-(xii) is concerned with the practice of the holy life. The remaining six categories serve as a supplement to the first two groups.

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The third book of Abhidhamma Piaka is Dhtukath. Although it is a small treatise, it ranks with the first two books forming an important trilogy: Dhtukath studies how the Dhamma listed in the Tikas and

Dukas of the Mtik are related to the three categories of Khandha, yatana and Dhtu in their complete distribution. i.e, five Khandhas,
twelve yatanas and eighteen Dhtus. The fourth book of the Abhidhamma Pitaka is Puggalapaatti, designation of individuals. It has ten chapters. Abhidhamma states that there are two main types of conventional usage; the first type is concerned with terms which express things that actually exist in reality and the second type describes things which have no existence in reality. These terms are more designations which express things that exist in reality and are classed as the conventional usage, belong such expressing as man, woman, deva, individual etc. The fifth book of the Abhidhamma Piaka is Kathvatthu. It is mainly concerned with wrong views. About two hundred and eighteen years after the Parinibbna of the Buddha, there were eighteen sects. The Emperor Asoka set about removing the impure elements from the Order with the guidance and assistance of the Elder Moggaliputtatissa. Under his direction, the Order held in concord the Uposatha ceremony. At that assembly, the Venerable Moggaliputtatissa expounded on points of views, made up of five hundred orthodox statements and five hundred statements of other views. He followed the heads of discourses, Mtik, outlined by the Buddha himself and analyzed them in detail into one thousand statements of views. This collection of statements of views was recited by one thousand selected theras, and the style of compilation of this treatise is quite different from that of other treatise.

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The sixth book of Abhidhamma Piaka is Yamaka. It sets out to define and analyze the interrelationship of Dhammas and Puggala as they exist in these three worlds. This is accomplished in the form of pairs of questions. The logical process of conversion (Anuloma) and complete inversion (Pailoma) is applied to determine the complete import and limit of a term in its relationship with the others. The seventh and last book of the Abhidhamma Piaka is Pahna. It made up of the words pa and hna, means a system of relations. The Great Treatise of Pahna arranges all conditioned things. (Twenty-two

Tikas and one hundred Dukas of the Mtik). Pahna is divided into
four great divisions. Anuloma Pahna, which studies the instance in which Paccaya relations do exist between the Dhammas. Paccanya Pahna, which studies the instance in which Paccaya relations do not exist between the Dhammas Anuloma Paccanya Pahna, which studies the instances in which some of the Paccaya relations do exist between the Dhammas but the others do not. Paccanya Anuloma Pahna, which studies the instances in which some of the Paccaya relations do not exist between the Dhammas but the others do exist. The twenty-four Paccaya relations are applied to these four great divisions in the following six ways:

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Tika Pahna -the twenty-four Paccayas are applied to the

Dhammas in their twenty-four Tikas groups.

Duka Pahna -the twenty-four Paccayas are applied to the

Dhammas in their one hundred Dukas groups,

Duka Tika Pahna -the twenty-four Paccayas are applied to the

Dhammas in their one hundred Duka mixed with

twenty two Tika groups, Tika-Duka Pahna -the twenty-four Paccayas are applied to the

Dhammas in their twenty two Tikas mixed with

one hundred Duka groups Tika Tika Pahna-the twenty-four Paccayas are applied to the

Dhammas in their twenty Tika groups mixed with

one another. Duka Tika Pahna another. Guide to Tipiaka written by U Ko Lay, Former Vice Chancellor, Mandalay University, Edited by Burma Piaka Association, Yangon Myanmar 1986, was thoroughly arranged the whole Nikyas and among them, he presented almost Dghanikya and Majjhimanikya but not other Nikyas. However, before we search some discourses in the Piaka Canon, we have to rummage this book to get some documents what we want. To learn the teachings of the Buddha in the Nikyas, this book is the key and useful for the students who wish to acquire as a reference book of Tipiaka. -the twenty-four Paccayas are applied to

the Dhammas in their one hundred Duka groups mixed with one

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The author annotate like that, It is sincerely hoped that this compilation with be found useful and handy by the general reader who wishes to be provided with a birds eye view of the vast and magnificent canonical scenery which represents all that the Buddha (and some of his disciples) had taught and all that has been treasured in the Tipiaka. And also this book give us useful and valuable suggestions connected with

Piaka knowledge.
The Buddhas Ancient Path, Piyadassi

Thera, Third

impression, Taiwan, 1984, is a book on basic Buddhism with a difference, for it is written by a monk who was native of Sri Lanka, a scholar and a well-known preacher and broadcaster in Sri Lanka. He had the Pli canon and the commentaries at his fingertips, so that his book is full of apposite stories and quotations of what the Buddha said. In recent years a number of expositions of the Buddha's teachings have been published in English, but most of them lack authenticity and do not represent what the Buddha taught correctly. Hence the need for this authentic book based on the Four Noble Truths about suffering which are the central conception of Buddhism and on the Noble Eightfold Path which is Buddhism in practice. This should prove the standard textbook from which basic Buddhism of the Theravada is taught for many years to come Anthology of Dpan Ssana Religious Affairs, 1978, third edition, was written by Venerable Led Saydaw, U Nynadhaja. He is an influential Theravda Buddhist monk. He wrote many Dpan books on

Dhamma in Burmese such as, Manual of Insight (Vipassan Dpan),

Manual of Conditional Relations (Pahnuddesa Dpan), Manual of Right Views (Sammdihi Dpan), Manual of the Four Noble Truth

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(Catusacca

Dpan), Manual of the Factors of Enlightenment

(Bodhipakkhiya Dpan), Manual of the Constituents of the Path (Magganga Dpan), etc. And then he was able to write many books on

Dhamma in both Pli and Burmese languages such as, Manual of

Ultimate Truth (Paramaha Dpan), Nirutti Dpan- a book on Pli grammar and the Manual of Dhamma. Visuddhimagga Visuddhimagga A compendium of the Theravda Buddhist philosophy and meditation, the Visuddhimagga, meaning Path of Purification, was written in Sri Lanka in the early 5th century AD by the great Indian scholar monk Buddhaghosa. An elaboration of the seven purifications taught by the Buddha in Rathavinta Sutta of Pli Tipiaka and divided under the headings of virtue, concentration and wisdom, the work is a detailed description of the way to Nibbna. It has long been and remains today the most authoritative text in Theravda apart from the

Tipiaka itself. This book is not only a manual of the meditators but also
students. It was translated by the ynamoli Bhikkhu, The Path of

Purification. Kandy, 1991; B.C.Law, Life and Works of Buddhaghosa,

Calcutta, 1923; PE MAUNG TIN, The Path of Purity, Oxford, 1922. Buddhist Dictionary, Manual of Buddhist Terms and Doctrines, was written by Nyanaponika, Kandy, Ceylon February 1970. We see in the authors words, This book is chiefly intended for those who study the Buddhist teachings through the medium of the English language, but wish to familiarize themselves with some of the original Pli terms of doctrinal import. They are in the same position as a student of philosophy or science who has to know the terminology of his field, which for common parlance is mostly not less 'unfamiliar' than are the words of the

Pli language found in the Dictionary.

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Such acquaintance with the Pli terms of the original texts will also be useful to the student for the purpose of identifying the various renderings of them favored by different translators. It is deplorable that there is a considerable multiplication of new English coining for the same doctrinal term. This great variety of renderings has proved to be confusing to those students of Buddhism who are not familiar with the

Pli language. In any case, doctrinal terms have to be known by

definition, just as in the case of philosophical and technical terms in a Western language. This book is very useful and essential for learning and studying Pli Canon and the articles of Buddhism

A A Dictionary of Pli, was written by Margaret Cone, Published

by The Pli Text Society Bristol 2010. This book also very useful for Buddhist Students. Based on the above literature review, this dissertation will be presented about Dhammacakkapavattana Sutta, The first teaching of the Blessed One. Therefore, these above literatures are very useful for my work.