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Makutarama Myanmar Temple

Dematagoda Road, Colombo 09

Topic: How to Write a Thesis Conclusion

Ven. Varabuddhi

Ph.D

Postgraduate Institute of Pali and Buddhist Studies

University of Kelaniya

Sri Lanka

Date:04/10/2021

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�A. Structure�

Introduction
Several Elements in Conclusion
Reminding
Example of a Conclusion

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B. Introduction

The conclusion should provide a clear answer to any question as in the little, as well as summary the main point.
The following are generally acceptable in conclusion.
But, Remember: student’s papers should generally have a final section that summaries the arguments and makes it clear to the reader that original question has been answered.

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C. Several Elements in Conclusion �

State your research title
Mention some keep points in the title
A short review of the main points of your study: showing how your thesis structures have been organized
Method you adopt to answer the research question: How & What
Some new information on the topic not mentioned before: A brief summary, just a few paragraphs, of your keep findings, related back to what you expected to see (essential)
Try to explain to your reader what could be done?
What do you think are the next steps to take?

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Some suggestions for further researcher: Recommendations for future research (strongly recommended)
Limitations of your study( Scope of your studies)
Recommendations for practitioners (strongly recommended, some other areas, so cheek with supervisors whether this will be expected)
Why your research is important for researcher and practitioners (essential)
You should not present any new arguments in your conclusion
A final paragraph rounding off your thesis

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�D. Reminding�

Your conclusion does not need to be very long:

Remember: the conclusion is the last part of the thesis that your reader will see, so you have to spend some time in writing the conclusions so that you can end on a high note.

No more than three, five pages are usually sufficient, although recommendations for practice may require more space.

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F. Example of a Conclusion

For Example: “A Study of Theravada Teachings on Kāyānupassanā and its Application”,
There were two key concepts were discussed: one is kāyānupassanā and the other is its application.

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Less of the scholarly work has done this particular kind of research in academic study.

The structure of this study is organized under six chapters except for conclusion.
The first chapter highlighted the research problem, scope of study, research methodology and literature review.
The second chapter is devoted to defining the concepts of kāyānupassanā and anupassanā.
The third chapter investigates Theravāda teachings on kāyānupassanā. The fourth chapter deals with the role of sati in kāyānupassanā meditation.
The fifth chapter studies the application of kāyānupassanā in samatha and vipassanā techniques.
In chapter sixth, positive outcomes of kāyānupassanā for personal and social well-being are examined.

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Kāyānupassanā meditation practice is elucidated in the pāli canon and its commentaries of Theravāda tradition in fourteen different ways such as
(1) mindfulness of breathing (ānāpānasati);
(2) mindfulness of bodily postures (iriyāpatha);
(3) clear comprehension (sampajāna) in regard to bodily activities and daily routines;
(4) attention to the repulsiveness of the body (paṭikūlamanasikāra) by analyzing the body into its anatomical parts;
(5) attention to the elements (dhātumanasikāra); and
(6–14) the nine cemetery contemplations (navasivatika) that remind of the different stages of a corpse’s decomposition.

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These fourteen different categories of mediation can be summarized six themes such as contemplation on breathing, mindfulness of postures, clear comprehension, reflection on the repulsiveness parts of the body, analysis of four elements and contemplation on the dead body.

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In order to practice ānāpānasati, one has to go to a secluded place, sitting cross-legged and focusing sati on one’s inhalation and exhalations.
For the practice of iriyāpatha, it is to focus on posture, clearly perceiving the present mode of disposition of the body, whether standing, walking, sitting or lying down.
For the sampajañña, that is maintaining a clear comprehension of every kind of action and movement.

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Practicing paṭikkūlamanasikāra, it has to be contemplating one’s body, from the top of the head to the soles of the feet, as a repository of a large number of unattractive constituents.
Dhātumanasikāra is to contemplating on one’s body by considering it separated into its four constituent elements.
Navasīvathika is looking at corpses in nine different stages of decay, from one newly dead to one reduced to crumbling bones, and, in each case, applying what is seen to oneself, reflecting that one’s own body must meet a similar fate.

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Together with kāyānupassanā meditation practice, people can reduce greed, hatred, and delusion and reach a positive mental state.
As a positive consequence that is to say the mind can clean out and push away defilements polluted by greed, anger, ignorance, pride, envy, jealousy, and so on.
In a broader sense, the level of one’s spiritual development shapes the nature of his or her personality.
And lead to the peacefulness of society.

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As has been discussed, the conical texts provide learners and meditators the understanding of what is kāyānupassanā and proper techniques.
Since instructions of kāyānupassanā prescribe on the texts, methods clarify the significance of such kind of meditations; meditators come to know that kāyānupassanā meditation that is to purify one’s own mind.
One may understand for oneself what kāyānupassanā is to study throughout the texts and to practice mediation in accordance with the texts and finally to attain Nibbana.

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Understanding the text alone is incomplete.
To completely understand and realize what kāyānupassanā is, one has to practice in accordance with the texts.
Again, one can distinguish the difference between textual studying, understanding, and practical realization through practice only.
Without properly and deeply practicing kāyānupassanā mediation, one will not be capable to purify one’s mind.
Kāyānupassanā is a tool to purify and to obtain liberation from fetters and defilements.
In fact, without having peacefulness and happiness, stillness on the body, the result of mental peacefulness and happiness will not occur in the mind.
In this concern, unless having bodily detachment, there is no way to become mental detachment and finally, there is no way for ultimate peacefulness of the upadhivivaka or nibbāna.

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In this research, two key concepts are investigated that one is Theravāda teachings on kāyānupassanā and the other is application. For the contributions of this research are:

(1) Studying comprehensively over the all chapters contribute theoretical methods based on an analytical perspective of Theravāda Buddhist texts, scholars’ interpretation and mediation masters’ instructions of kāyānupassanā mediation.
However, studying and understanding of the theoretical method alone is incomplete to purify one’s mind and to eradicate defilements.
Thus, to completely understand and to purify one’s mind and to eradicate the defilements, one has to practice kāyānupassanā in accordance with proper guidance.

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(2) Since the application is the significance of mediation, with the help of proper and deeper in practicing meditation, one will be able to purify the mind and to eradicate the defilements. To practice meditation, it can be assumed that kāyānupassanā is the key to the other three anupassanās. Contemplation on kāyānupassanā can be considered as the primary of all four foundations of mindfulness. By contemplating on the body, the other three contemplations also can easily be experienced, because feeling, mind, and dhamma are incorporated with the body.

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It is hoped that this research will assist other academic researchers in Buddhist studies.
Since it provides some benefits of meditation for those who have an interested in Buddhist meditation, they may come to understand at least some aspects of kāyānupassanā.
However, it does not claim that this research is the only one that is completed studies.
On the other hand, since there is a large number of canonical texts and other sources of Buddhist literature, this study has not completely covered the entirety of canonical texts, commentaries, and sub-commentaries.