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Nandaw Pagoda

The pagoda lies on Nandaw mountain which is in the left river bank of Thandwe river and one mile far away from the north of Thandwe. This pagoda is also a prophetic pagoda of lord Buddha. The lord Buddha prophesied Anan Da, “Dear Anan Da, the pagoda will be called Nandaw pagoda enshrining my rib relic after I had attained Parinibbanna since I had ever been a king of partridge in a previous life of mine.” The governor Min Pyar of the city of Dawrawaddy built the pagoda in 763 AD in accordance with Buddha’s prophecy. Rakhine successive kings: king Maha Soe, king Ra Zar Gyi and king San Da Thu Dham Ma, renovated the pagoda in 1323 AD. 1626 AD and 1676 AD respectively. Townspeople of Thandwe renovated it twice in 1849 AD and 1878 AD respectively. The original height of the pagoda is 6 feet, but the pagoda was encased by the donors, therefore, in the present, it measures 40 feet high and 110 feet in circumference. The pagoda is octagonal in shape at the base and the upper p

Andaw Pagoda

While Buddha was resting on the top of Tanttawmu mountain, he prophesied, “Dear Anan Da, I had ever been the kings of human beings and the kings of animals many times in my previous lives in the city of Dawrawaddy. Among them, I had ever been a king of rattlesnake in a previous live of mine in Pathura mountain where is in the north-east of this mountain I stand, therefore, the pagoda called Andaw, will be built enshrining my molar relic after I had attained Parinibbanna.” This pagoda is situated on the top of Andaw mountain where is in the left river bank of Thandwe river and one mile far from Thandwe. The governor Za Choke of the city of Dawrawaddy, built the pagoda enshrining the molar relic in 762 AD according to Buddha’s porphecy. Rakhine successive kings such as king Maha Soe, king Ra Zar Gyi and king San Da Thu Dham Ma, renovated it. The residents of Thandwe and Andaw villagers renovated the pagoda again in 1870 AD. The form of Andaw pagoda is octagonal in shape at the base.

Sandaw Pagoda

The pagoda is located on the steep mountain which is in the left river bank of Thandwe river and one mile fur from Thandwe. This pagoda is also a prophetic pagoda of Buddha. Buddha prophesied Anan Da, “Dear Anan Da, the pagoda called Sandaw will be built enshrining my hair relic after I had gained Parinibbanna as I had ever been a king of the bird of paradise in Manikaytha mountain in a previous life of mine.” The governor Min Nyo Khin of the city of Dawrawaddy built the pagoda in AD 784 according to Buddha’s prophecy. Rakhine successive kings such as king Maha Soe, king Ra Zar Gyi and king San Da Thu Dham Ma renovated it. The residents of Thandwe renovated it again in 1849 AD and 1876 AD respectively. The form of the pagoda is octagonal in shape. It measures 65 feet in height and 180 feet in circumference at the base. The upper part of the bell-shaped dome, is conical and there are no decorations, caves and porches. The pagoda court is enclosed with the octagonal-shaped wall.

SanDaMuni Buddha Image Between

King Athor Ka of Padalipoat kingdom excavated seven Sarwat at Buddha relics king Azar Ta That buried in Razargyo kingdom. Sarwat is a container (the unit of measurement). In accordance with the advice of monk Shin Maha Mauk Ga Li Poat Tiek Tha, he sent the Buddha relics to the Buddha’s prophetic places for building the pagodas. King Thu Ri Ya Sak Ka of Dynyawaddy kingdom and king Athor Ka, were simultaneous kings. King Athor Ka ruled his country from BC 326 to BC 286. King Thu Ri Ya Sak Ka ruled Dynyawaddy from BC 316 to BC 272. King Athor Ka sent monk Shin Bar Ku La and monk Shin Maha Teik Tha bringing Buddha relics to king Thu Ri Ya Sak Ka to build the pagodas in the prophetic places of Buddha in Dynyawaddy. The two monks gave him the Buddha relics and the replica of Sandamuni Buddha image which Buddha cast by himself while he was alive. According to the two monk’s instruciton, he built 248 pagodas int he prophetic places of Buddha who visited Rakhine. The pagodas wer

Vesali Buddha Image

King Maha Tine San Dra founded the capital of Vesali in AD 327. The name of Maha Taing San Dra was written as the name of Dwe San Dra in Anandachandra stone inscription pillar. The chief queen of king Maha Tine San Dra was Thu Pa Bar Day Wi, the descendant of Tharkiwan clan of Kapilawat kingdom. The chief queen spoke to the king humbly that she wanted to worship Thakkyamuni Buddha image worshipped by descendants of Tharkiwon clan in Kapilawat kingdom. The king sent the ministers and the high officers to Kapilawant kingdom to covery Thakkyamuni Buddha image. They conveyed the Buddha image in the sailing ship. When they reached Theinseetauntwaykhanaung, the Buddha image fell into the water as the ship wrecked due to breaking out of the storm there. Although they looked for it in the water, they didn’t find it because the water was very deep. When the ministers and the high officers got back to the palace, they spoke to the king humbly that the Buddha image had fallen into the w

Mingalardatshwegu and Koenawon Pagoda

King Kheik Ta Thin, the nephew of king Su La San Dra, founded Pyinsa after fall of Vesali. In those days, Arahat Thit Sa Van Da Wa practised meditation in the cave near the city of Pyinsa during three months of lent. That cave still can be seen unitl now. The cave is called Ngetkhaung. That Arahat Thit Sa Van Da Wa practised meditation in the cave at the base of Lamaded mountain as well. Lastly, he practised meditation dwelling in Thamoatdawiri of present Sittwe. The word “Bandawagu” gradually became changed to Bandawgu, and in finally, Badawmaw at the present time. Those names are called regarding Arahat Thit Sa Van Da Wa. He attained Parinibbanna in Thiripatpada mountain of Sanga mountain ranges. King Kheik Ta Thin cremated the cropse by himself. He built a pagoda on Thiripatpada mountain enshrining relics of Thit Sa Van Da Wa and others in AD 818. The pagoda is octagonal in shape at the base and it is surrounded by eight spherical pagodas which face eight directions. T

Mahahti Buddha Image

Laymyo period had four capitals. Pyinsama was the first capital of Laymyo period and it last 285 years from AD 818 to AD 1103. Purain was the second capital of Laymyo period and it last 57 years from AD 1103 to AD 1160. Nayrinesara was the third capital of Laymyo period and it last 86 years from AD 1160 to AD 1246. Laungkyat was the fourth capital of Laymyo period and it last 184 years from AD 1246 to 1430 AD. Those four cities were situated along Izananadi river, thus, those periods are called Laymyo period in reference to those four cities. The river is also called Laymyo river in reference to those four cities. The fifth descendant of king Lat Kya Min Nan, the founder of Purain city in Lyamyo period, was king Kaw Li Ya. He did Athaditha donation. The stone inscription written with two inches-sized words on the large natural rock of Kawliya mountain, can still be seen until now. Although the rock layers had detached from the large rock, the inscription on the rock can orig

Peesitaung Pagoda

Peesitaung pagoda is situated on the hill which is 100 feet high and one furlong away from the south of Koethaung pagoda. King Thu Ri Ya Sak Ka, the ruler of Dynyawaddy kingdom, enshrined the left peesi relic of Buddha in the pagoda. The future Gaw Ta Ma Buddha lived in the mountain as a king boar in a previous life of his when he was fulfilling his minor perfection. The name of the mountain is Thilagiripatpata. King Kaw Li Ya secondly renovated the pagoda in Parain period in AD 1163. King Min Pha Laung of Mraukoo period thirdly repaired it. Such king rebuilt the pagoda in the form of substructure by making the cave tunnel below the stone Buddha image. Four Buddha images back on the wall at the center, are facing four directions in the cave tunnel. Each Buddha image has an entrance porch. One can go around the passage from every porch. In the present, the cave is damaging.

Nankya Buddha Image

Among the rulers of Laungkyat city, king Nan Kya was the sixth king of Laungkyat dynasty. The citizens were discontended with the king because he collected more taxes, extorted the virgin daughters of others and behaved the conducts of the foolish persons. So, they were eager to revolt against the king if the opportunity appeared. In such time, the two able men named Seik Ta Ra and Na Ra Da appeared. They were proficient in the worldly art which can create various forms. Seik Ta Ra disguished himself as king Nan Kya and entered the queen chamber of the palace every day. When king Nan Kya came to the queen chamber, she asked him why he came to her chamber many times. And then, the king replied that he didn’t often come to her chamber and he came to hers only that day. And, the queen said that there would be a disguised person as the king if the king didn’t come to her chamber every day. And then, the king said that he wouldn’t come to her chamber duing the week and the per

Myotookhaung Pagoda

King Min Saw Mon built five city-settlement pagodas and eight Nat figures simultaneously when he founded the city of Mraukoo. By naming the mountains inside and outside the city, he erected many pagodas on such mountains. The city was founded in the form of Galone bird incubated spreading his wings. By building the pagoda in the place of Galone bird’s head, it was called Myotookhaung pagoda. The pagoda stands on the spur of Pinay mountain which is half a mile away from the north-west of the palace site. In other words, the pagoda was called Myotoohnauk pagoda because it was built enshrining the brain relics of Buddha and the relics of Arahats in it. After the city-settlement pagodas had been built, this pagoda was built as the subsidiary city-settlement pagoda in AD 1430. In the past, it was a cave pagoda, and the stone Buddha image which is eight fee high and worn the lotus robe, was in the cave. The throne on which Buddha image sits, has a variety of flowers and figures.

KAMMA AND THE ENDING OF KAMMA

The Buddha's doctrine of kamma takes the fact of skillful action, which can be observed on the ordinary sensory level, and gives it an importance that, for a person pursuing the Buddhist goal, must be accepted on faith. According to this doctrine, skillful action is not simply one factor out of many contributing to happiness: it is the primary factor. It does not lead simply to happiness within the dimensions of time and the present: if developed to the ultimate level of refinement, it can lead to an Awakening totally released from those dimensions. These assertions cannot be proven prior to an experience of that Awakening, but they must be accepted as working hypotheses in the effort to develop the skillfulness needed for Awakening. This paradox-which lies at the heart of the act of taking refuge in the Triple Gem-explains why the serious pursuit of the Buddhist path is a sustained act of faith that can become truly firm only with the first glimpse of Awakening, called stream-en