The Samannaphalasutta, which is the second sutta of the Dighanikaya, describes the dialogue between the Buddha and King Ajatasattu. In this paper, by examining the text and its translation, I would like to solve the question: whether King Ajatasattu was relieved through the conversation with the Buddha or not. The problem lies in the various interpretations on the Buddha's remarks made at the ending scene of this sutta. He says "O monks, this king is khata. O monks, this king is upahata." In hitherto studies of the sutta, his remarks are translated variously. And these different interpretations can be classified into two main points. (1) Is the speech made by the Buddha favorable to the king or not? (2) To which does the Pali: khata correspond, Skt.: khata or Skt.: ksata? As for the first question, through reconsidering the context, the hitherto studies, and the explanations made by the commentators, it is concluded that the Buddha's remarks are unfavorable to the king. And as for the second, it is effective to examine the usage of khata and upahata in the Buddhist Sanskrit literatures as well as in the Pali scriptures. As a result, the fact can be ascertained that in the Buddhist Sanskrit literatures, ksata and upahata, and their derivatives, are used side by side as a kind of stock phrase. And through the comprehensive consideration of the usage of these two words in the Pali and Buddhist Sanskrit literatures, it makes clear that khata used with upahata corresponds to Skt.: khata. From the above findings, I can conclude that the remarks made by the Buddha show that King Ajatasattu has some obstacle against his own relief, and at the same time, these remarks may suggest that something disastrous would occur to the King.

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How should Theravada monks deal with goods? That is one of their most important problems. This study aims to investigate the Vinaya [monk's rule] with regard to the ownership of goods, especially in the monastery. Previous studies have examined the Vinaya Pitaka [The Book of the Discipline] through a philological approach, such as Hirakawa [1960, 1964] and Sato [1963], among others; however, it is difficult to understand the rules about goods without considering the monk's real life. Therefore, in this paper I adopt an anthropological approach in the context of the monks' interpretation and administration of the Vinaya rules in their lives, taking Myanmar as an example. The following two documents are used in this paper, that is [1] the commentaries on the Vinaya by the Myanmar scholar monks and [2] the law reports of the religious court of Myanmar. Chapter 2 considers the rule of the Vinaya with regard to the ownership and distribution of goods. The most fundamental factors that define the process that the goods go through are [1] to whom donators donate; that is, "individual monk" or "Sangha"="paramattha sangha" which is one of a Triad of Gems and [2] what they donate; that is, "lahu bhanda" light goods or "garu bhanda" heavy goods. The ownership of the goods is split up into "puggalika" belonging to a single person, "sammukhi-bhuta sanghika" belonging to the monks who stay on site, "arama-ttha sanghika" belonging to the monks of the monastery, "catuddisa sanghika" belonging to the monks who come or will come to the monastery from all directions. Chapter 3 investigates monastery ownership, who can exercise what kind of legal rights and the various ownership patterns and the legal rights of monks in each of the following. [1] "puggalika" or "gana sanghika" belonging to the group monks, [2] "catuddisa sanghika", [3] "hpaya:bain" [Myanmar] belonging to Buddha, [4] "gihin-santaka" belonging to lay people. In conclusion, I compare the Myanmar case with the previous philological studies and note the differences. The most distinguished difference is in the understanding of the classifications of Sangha, and I maintain that these classifications arise as a consequence of needs to define the ownership of the goods that the monks receive from donators.

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In this article, the author investigated the Theravada-temples in Taiwan, clarified the total number of the temples, the time when temples were constructed, and the characteristic of the temple activity and so on. As a result, the author found that there are 13 temples in Taiwan now, Two-thirds belong to the temples which were administered by foreigner monks, One-thirds belongs to the temples which was administered by Taiwanese monks. These temples are erected after 1985, increased after 1990 in particular. The increase follows the progress of Taiwanese democratization. The temples which were administered by foreigner monks group into three classes-Burmese, Thai, and Sri Lankan temple. Because most of the believers of Burmese temples and Thai temples are Myanmar-Chinese and Thai people who live in Taiwan, These temple mainly hold religious activities similar to what is done in their mother countries, certainly, a few are spreading Theravada-Buddhism for Taiwanese, but they don't have not the result yet. Sri Lankan temple don't have Sinhalese believers. All believers are Taiwanese Mahayana Buddhists. Therefore using chants and styles of Chinese Buddhism are spreading Theravada-Buddhism for Taiwanese. Taiwanese Theravada-temples teach meditation to Taiwanese Mahayana Buddhists and publish Chinese books about Theravada-Buddhism, they don't hold religious activities at all.

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Today the number of Samatha-vipassana practice centers is widely increasing in the countries of Theravada Buddhism. Among them, in Thailand, there are 1,151 centers teaching different meditation methods across the country (survey in June, 2010). My previous study has revealed the development of samatha-vipassand practice in the Theravada scriptures, dating from the early Pali Canon (Nikaya) to the later Commentaries (Atthakatha). Now, through the result of my study, the present paper is intended to examine the methods of samatha-vipassana practice mainly in contemporary Thai Buddhism: Scriptures of which period that those methods are based upon? How is samatha-vipassana really being practiced? For this reason, as the examples of the methods of samatha-vipassana practice in Thai Buddhism, I have picked up and examined three practice methods including their point of view on samatha-vipassana which are now being taught in Thailand: 1) Wat Mahadhatu School, 2) School of temples in the northeast of Thailand, and 3. Wat Paknam School. As a result, we have come to the following conclusions. 1. The method of Wat Mahadhatu School teaches satipatthana based on Mahasatipatthana-suttanta and Satipatthana-sutta in the Nikaya. However, according to the interpretation of the later commentaries, it is obvious that this method is practiced by the ascetics called "vipassanayanika" who practice vipassana through khanikasamadhi without the attainment of upacarasamadhi or appandsamadhi. Moreover, it must be noted that this school values satipatthana by calling it as "vipassana meditation," which one will never find this kind of interpretation in the Theravada school, but in Abhidharmakosabhasya of the Sarvastivada school. 2. In the school of the temples in the northeast Thailand, vipassana is the observing "aniccam dukkham anatta"-the truth of things-after getting a tranquil mind through samatha as anapanasati. This school considers that the practice of vipassana must come after samatha. In a word, it comes out that the ascetics named "samathayanika" practices this meditation method. They practice vipassana after the attainment of samatha between the level of appandsamadhi and jhana. 3. Wat Paknam School emphasizes both of samatha and vipassana. For that, AN.2.3 Bala-vagga 10 was raised and preached. First, it is assumed that samatha must be practiced to achive a still mind, especially jhana or aruppa. Afterward, all samyojana and kilesa will be eliminated by the practice of vipassana. As a result, it becomes apparent that the method of this school is practiced by the ascetics named "samathayanika," and it is an original method found in the early Pali Canon which both jhana and panna will be practiced.

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Two folios of Accordion-Style-Paper Manuscripts newly found at a temple in Bangkok show two scenes of the life of Buddha on both sides of each sheet of the folios and sutras in the center of them. In this research note it is tried to present the decipherment of the scenes of the life of Buddha and sutras. The scenes of the life of Buddha are studied using Pali Literatures and Chinese Literatures. It is deciphered that sutras are Vinaya and a kind of Abhidhamma, Sahassaneyya.

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