Presentation on theme: "Namo tassa Bhagavato Arahato Sammà- sambuddhassa. Homage to Him, the Blessed One, the Worthy One, the Perfectly Self- Enlightened One."— Presentation transcript:
Namo tassa Bhagavato Arahato Sammà- sambuddhassa. Homage to Him, the Blessed One, the Worthy One, the Perfectly Self- Enlightened One.
Buddha§ saraõa§ gacchàmi. Dhamma§ saraõa§ gacchàmi. Saïgha§ saraõa§ gacchàmi. I go to Buddha as my refuge. I go to Dhamma as my refuge. I go to Sangha as my refuge.
B U D D H A’ S A D M O N I S H M E N T
Do not believe something just because it has been passed along and retold for many generations. Do not believe something merely because it has become a traditional practice. Do not believe something simply because it is well-known everywhere. Do not believe something just because it is cited in a text. Do not believe something solely on the grounds of logical reasoning. Do not believe something merely because it accords with your philosophy. Do not believe something because it appeals to "commom sense".
Do not believe something just because you like the idea. Do not believe something because the speaker seems trustworthy. Do not believe something thinking, "This is what our teacher says." When you yourself know, "This is unwholesome, this is blameworthy, this is censured by the wise, these things when accepted and practised lead to harm and suffering, then you should give them up." (Aïguttara Nikàya, A.3.65, Kàlàma Sutta) Walk the Eightfold Path to Nibb ā na.
Introduction of PA AUK TAWYA MONASTERY
P a Auk Tawya (Forest) Monastery is situated near the Pa Auk Village. The main road from which to enter the forest is at the 9th Mile Mawlamyine-Mudon Highway. The name 'Pa Auk Tawya' is also used by other forest monasteries in the area where their alms-round resort is also the Pa Auk Village. Pa Auk Tawya (Forest) Monastery H owever in the following, 'Pa Auk Tawya' refers only to the Forest Monastery consisting of three monasteries that come under the guidance of the Venerable Sayadaw Bhaddanta âciõõa which are:
1.Thit-thee Kyaung or (also known as) Zin-gyan Kyaung or Lower Monastery; 2. Kywe-da-nyin Kyaung or Middle Monastery; 3. Cittala-pabbata Vihàra or Wah Kyaung or Upper Monastery. The Lineage of Abbots Thit-thee Sayadaw T he founder abbot of Thit-thee Kyaung and Kywe-da-nyin Kyaung of Pa Auk Tawya Forest Monastery was Venerable Sayadaw Ashin Khemàvanta who was well known as Thit- thee Sayadaw. (Abbotship: 1926 to 1973) Phel-htaw Sayadaw T he second abbot was Venerable Sayadaw Ashin Aggapaññà who was known as Phel-htaw Sayadaw. (Abbotship: 1973 to 1981)
Pa Auk Tawya Sayadaw T he third abbot is the present Sayadaw Ashin âciõõa who is well known as Venerable Pa Auk Tawya Sayadaw (commonly addressed in short as Pa Auk Sayadaw). Looking after the Thit-thee Kyaung and Kywe-da-nyin Kyaung the Pa Auk Sayadaw founded the Cittala-pabbata Vihàra in Brief History of Pa Auk Tawya T he Lower Monastery (or Thit-thee Kyaung) was founded in 1926 by Venerable Ashin Khemàvanta who was later known as the Venerable Thit-thee Sayadaw. As he took only vegetarian food (mostly fruits and tubers) beginning from his 4th Vassa, he was called Thit-thee Sayadaw since then (Thit-Thee means fruits). He used to practise Buddhànussati meditation and he also practised Vipassanà meditation with Meditation on 32 Bodily Parts as the foundation meditation. He taught his disciples to practise Buddhànussati Meditation. Most of the time he used to stay solitarily. He passed away on March 12, 1973 when he was 72 years old with 52 Vassas.
A fter he had passed away, Phel-htaw Sayadaw Venerable Ashin Aggapaññà stayed there as the second abbot for 8 years. He passed away on July 21, 1981 when he was 62 years old with 40 Vassas. B efore he passed away he sent a message to the Venerable Ashin âciõõa (who would later be known as Pa Auk Tawya Sayadaw). At that time the Venerable Ashin âciõõa was staying at Mon-sein Tawya ( or Ah-sin Tawya) and sometimes in Doo-yah Tawya, Ye Township, requesting him to come to Pa Auk Tawya urgently. As soon as he received the message, Venerable Ashin âciõõa left immediately. He arrived in Pa Auk Tawya in the morning of July 16, 1981 which was five days before the second abbot, Phel-htaw Sayadaw passed away. As Phel-htaw Sayadaw requested him (Venerable Ashin âciõõa) to look after the monastery, he agreed so that the Sayadaw would not have a worrisome mind before he passed away. Therefore he stayed on since then.
A s mentioned above the Venerable Ashin âciõõa stayed on after Phel-htaw Sayadaw passed away and observed that year's Vassa in Kywe-da-nyin Kyaung (Middle Monastery). After Vassa he found the present monastery which is very secluded, being deeper into the forest and having a stream in it with lots of trees. He changed to stay there on the full moon day of Ta-zaung-moun month (which is about one month after the end of Vassa). This place was originally a durian orchard. When Venerable Pa Auk Tawya Sayadaw began to stay there, they built a small bamboo hut under a big mango tree beside a stream for him. For this reason that forest monastery area was commonly known as ‘Wah Kyaung’ (Bamboo Monastery). Venerable Pa Auk Tawya Sayadaw spent the night time in Wah Kyaung and went down to Pa Auk Village for alms-round in the morning everyday.
A lthough he moved to stay in Wah Kyaung—since he had the duty to look after the Lower Monastery—he stayed in the Lower Monastery during the day time reading the Scriptures, practicing meditation and teaching Dhamma to the devotees of the monastery. He was able to return to Wah Kyaung only at night. Three years later, he began to teach meditation to the monastic disciples and devotees who wanted to meditate. As there were those who were successful in meditation, gradually there was an increase in the number of meditators. There were also some meditators who practiced for long term, staying in the monastery. I n 1985 they donated a new wooden hut with a walking path in it. The Venerable Sayadaw stayed in that hut until That hut is still there now. Near the east side of it, eight small wooden hut were built in 1989.
A s the number of monastic meditators and lay meditators had increased, the Dhamma Hall, Sīma Building and more Kuñis were futher built. As there were then more things to administer and look after, the existing Buddha Sàsananuggaha committee also had developed consequently. They arranged enough food to be offered to the meditators. Previously the Sayadaw used to go for alms-round in the village singly while the other Saïgha would go together in line. Later, in 1991, as the devotees requested Sayadaw not to go for alms-round in the village due to Sayadaw's health, he went only occasionally. However even if Sayadaw did not go to the village for alms-round, there would be a bhikkhu who would go instead everyday, even now. For the following reasons: going for alms-round in the village takes about 2 hours and so not enough time for meditation after returning from the alms-round; and as food were offered in the monastery by the committee members and devotees; and also as the devotees had requested, the remaining Saïgha received alms-food in the monastery, without going to the village. They were able to get more time for meditation then. There was a continuous number of devotees who wanted to offer alms-food. At present, the procedure is that all bhikkhus and lay meditators are to receive alms-food in the monastery in line accordingly.
I n 1990, a new concrete Kuñi was offered to the Sayadaw. This Kuñi is situated at the end of the tar road in the Upper Monastery. A s the number of the Saïgha that comes from various regions had increased, in 1993 Ms. Than Than Wei & family (Mudon) and Dhamma friends were organizing to build up Kuñis in such a momentum that within one year 45 single wooden Kuñis were built, just in time before the beginning of that Vassa. Therefore beginning from then more Bhikkhus and Sàmaõeras were able to observe Vassa in the Upper Monastery. Single Kuñis are still being built not only in the main area but also on the slope, on the valley and on top of the hill. I n 1994, having an initial donation by U Aung Myint (Man- Myo-daw) to build up a Sīma, the monastery began to prepare the place where the double-storey Dhamma-vihàri Sīma to be used for Saïgha Kamma and as a meditation hall would be built.
I t was on a slope and the ground had to be levelled. It was done manually for about one year before a bulldozer was used to do the job, covering wider area of the ground. On 25th November, 1996, the marking of the ground plan was done for the Sīma which is 145 feet long and 96 feet wide. On the 11th February, 2000 an umbrella was raised on the Cetiya (Pagoda) on the roof of the Sīma. In 1999, the Piõóapàta Sàlà (Alms-round Hall) which is 125 feet long and 65 feet wide was built. On 2nd February, 2000 the opening ceremony of the double-storey Dhamma-vihàrī Sīma, the consecration of the Sīma and the opening ceremony of the Piõóapàta Sàlà (Alms-round Hall) was held concurrently. S ince around 1990 foreign meditators began to come to practice in Pa Auk Tawya. The number of foreign meditators increased gradually. Consequently there were many invitations to the Venerable Sayadaw to conduct meditation retreat overseas.
S ince 1997, firstly he conducted a retreat in Sri Lanka. Then since 1998, the Sayadaw conducted a 2-months retreat in Taiwan annually. He also taught in Hong Kong, China, Malaysia, Japan, Korea, U.S.A, Canada, United Kingdom etc. He had also given Dhamma talks in Singapore. In 2002, as the Sayadaw has to attend to the monastery's matters and as he has to take rest due to his health condition, foreign retreats have to be postponed. There is still a continuous number of local and foreign meditators who come to Pa Auk Tawya for meditation retreat. Facilitie s T here has been a continuous donation of Saïgha buildings. The following are those already built and in use; and other development:
1. Upper Monastery: There are the double-storey Dhamma- vihàrīSīma, Sayadaw's Kuñi, a clinic, an ârogyasàlà with eight rooms to give treatment to patients, a wooden rest hall, an alms-round hall, a three storey library (with office, computer room and dormitory), a two storey refectory, 235 single Kuñis, three tube wells, seven big water tanks two electric transformer, three reverse- osmosis filtration units & there carbon water filter units. 2. Middle Monastery: There are one Cetiya (Pagoda), one Sīma cum Meditation Hall, 31 single Kuñis and one water tank. 3. Lower Monastery: There are three Cetiyas (Pagodas), a double storey Sīma cum Meditation Hall, a big Zin-gyan Kuñi, a Dhamma Hall, a kitchen, a kitchen for foreigners, 25 single Saïgha Kuñis, a double-storey male lay meditators' lodging, two tube wells, three water tanks and one electric transformer and separate facility containing a commercial reverse-osmosis filtration unit. In the female quarters there are 38 single lodgings, 12 multiple lodgings and 3 water tanks.
T he roads from the main road to the Lower Monastery, and from the Lower Monastery to the Upper Monastery are now changed to tar roads. Buildings-in- progress A s for buildings-in-progress, in the Lower Monastery a large double-storey meditation hall called Mettāvihārī Meditation Hall (which is 144 feet long and 76 feet wide) is in progress (this Building have been completed at year 2005).
The Number of Local & Foreign Meditators Theravàda Bhikkhu Local 360+Foreign Theravàda Sàmaõera Local 57+Foreign 5 62 Mahàyàna Bhikkhu 6 +Sàmaõera 5 11 Mahàyàna Bhikkhuni 17+ Sàmaõeri 2 19 Nun Local 96+Foreign Male Local 35+Foreign Female Local 46+Foreign 5 51 Total 708 The number of meditators
A s mentioned above, due to the attributes of the Triple Gem; the attributes of the teachers; the attributes of the Most Venerable Pa Auk Tawya Sayadaw and all the monastic & lay disciple meditators practising Dhamma, and the support with faith by the government and local & foreign devotees, the Pa Auk Tawya Forest Monastery is developing smoothly and favourably. Branch monasteries across Myanmar 1 International Buddhasàsana Meditation Centre Pa-Auk Tawya branch, Near Kyeik-Khauk Pagoda, Thilawa road, Payargon village, Than Lyin Township, Yangon division.
2 International Buddhasàsana Meditation Centre Pa-Auk Tawya branch, At the foot of Mandalay Hill, Mandalay. 3 International Buddhasàsana Meditation Centre Pa-Auk Tawya branch, Hpa-An, Kayin state. 4 International Buddhasàsana Meditation Centre Pa-Auk Tawya branch, Zahar village, Dawei Township, Tanintharyi division.
Myanmar-www.paauktawya.org Vietnam-www.zencomp.com Singapore-www.paaukforestmonastery.org Malaysia-www.dhamma-s.org (text is in Chinese) U.S.A-www.paauk.org Websites
Meditation Centres Pa-Auk Forest Monastery Mawlamyine, Mon State, Myanmar Tel: (95) International Buddhasàsana Meditation Centre (Pa-Auk Tawya Branch) Thilawar Road (near Kyaik-Khauk Pagoda) Payargon Village, Than Lyin Township, Yangon Tel: (95) Personal Contact Mr & Mrs Yip Seng Foo No.4 West May Kha No.3 Street Mayangone Township, Yangon Myarmar Contact Information
Sri Lanka The Most Venerable Ariyadhamma Mahàthera Nà Uyana âranya Senàsana, Pansiyagama Sri Lanka Tel: (94) /(94) International Contact Information Japan Myanmar Theravàda Buddhist Association Attention: Ko Ye Tun, Tokyo, Japan Tel: (81) Taiwan Buddhist Hong Shi College No Ta-Tung Village, Guan-Yin Tao Yuan, Taiwan, Republic of China
Singapore Cakkavala Meditation Centre Tel: (65) Dr Ng Wai Chong United States of America Roland Win 15 Palmdale Ave, Daly City, CA Tel: (1) Bangkok Embassy of the Union of Myanmar 132 Sathorn Nua Road, Bangkok, Tel: (66) /(66) Business Hours: 9:00a.m-12:00 noon, Monday-Friday Oct 5, 2005
the Most Venerable Pa Auk Sayadaw The Autobiography of
B RIEF A UTOBIOGRAPHY V enerable Pa Auk Tawya Sayadaw was born on 24th June 1934 in Leigh-Chaung Village, Hinthada township. At the age of 10 he was ordained as a novice under the preceptorship of Sa-linkyaung Venerable Sayadaw U Soõa at Salin Monastery, Leigh-Chaung Village. B etween May 1950 and May 1952, he studied the Buddhist Scriptures from Venerable Ashin Mahinda, Venerable Ashin Puõóavaüsa and Venerable Ashin Pa ¤¤à vanta and passed the Pàëi Primary and Intermediate examination in 1951 and 1952 respectively.
T hereafter, he continued to study Pàëi verse compisition, rhetonical composition, higher Yamaka and Råpa-Siddhi for 3 months under Venerable Sayadaw Ashin Uttama in Yangon. He then proceed to study Pathama and rhetonical compisition and passed the Higher Pàëi Examination in O n 10 May 1954, he received his higher ordination under the preceptorship of the Most Venerable Maïgala Sayadaw Ashin Panna. Venerable also studied Bhedacintà, Aññhasàlini Commentary, Sãlakkhandha Vagga Commentary, Samanta-pàsàdika Commentary and etc under Venerables Padamya Sayadaw Ukkaüsa, Amarapåra Sayadaw Ukkaüsa, Sayadaw U Ariya, Sayadaw U Kumàra and Sayadaw U Pa¤¤àjota.
I n 1956 he sat and passed an exam with the title “Sàsanàdhajasãripavara-dhammàcariya” He began practicing meditation under guidance of the Most Venerable Mahasi Sayadaw and Venerable Sayadaw U Paõóita in He also started to practice forest dwelling and learnt four elements of meditation from Venerable Than-lyin Sayadaw in 1966 and mindfulness of breathing from Venerable Shwe-thein-daw Tawya Sayadaw in I n 1997 the Sayadaw published his Magnum Opus, an enormous five-volume tome titled The Practice that Leads to Nibbàna, explaining the entire course of teaching in detail and supported by copious quotations from the Pàëi Texts. It is currently available only in Burmese and Sinhalese. On January 4, 1999, in public recognition of the Sayadaw.
I n December of 2006, he travelled to Sri Lanka to undertake a long-term personal retreat, staying in seclusion and suspending his teaching schedule throughout M editation was taught to local and foreign meditators. Venerable also promote and propagate Pariyatti, Pañipatti and Pañivedha of the Buddha’s teachings. He received the titles “Mahà Kammaññhanàcariya” in 1996 and “Agga Mahà Kammaññhanàcariya” in 1999 from the Government.
Teaching and Training at P A A UK T AWYA M ONASTERY
T he system of meditation taught at Pa-Auk Forest Monastery is based on the Tipiñaka (The Three Baskets, or main divisions, of the Pàëi Canon) and its commentaries. The Tipiñaka includes the Vinaya Piñaka (the Basket of Discipline), the Sutta  Piñaka (the Basket of Discourses) and the Abhidhamma Piñaka (the Basket of Higher Dhamma). The Pàëi Canon dates back to the time when Pàëi was a spoken language and is thought to contain the original teachings of the Buddha.   Sutta: discourse on the Dhamma, given by the Buddha or one of his close disciples
F or clarity, the three trainings of sãla (morality), samàdhi (concentration) and paññà (wisdom) are then further subdivided into the seven stages of purification, originally described in the “Rathavinãta Sutta” (“Relay Chariots Discourse”) of the Majjhima Nikàya and later expounded in the Visuddhimagga (The Path of Purification), a widely respected commentary, compiled by Bhadantàcariya Buddhaghosa around ad 400. T he seven stages of purification provide a step- by-step formula for systematically purifying one's body (physical actions), speech and mind of defilements in order to realize Nibbàna in this lifetime (see table below).
T HE S EVEN S TAGES OF P URIFICATION Sãla 1. Purification of Virtue Samàdhi 2. Purification of Mind Pa¤¤à 3. Purification of View 4. Purification by Overcoming Doubt 5. Purification by Knowledge and Vision of What is and What is Not Path 6. Purification by Knowledge and Vision of the Way 7. Purification by Knowledge and Vision
Purification and Description I. Purification of Virtue ·The Fourfold Purification II. Purification of Mind ·The Forty Samatha Subjects Taught by the Buddha III. Purification of View 1 Knowledge of Analysing Mentality-Materiality IV. Purification by Overcoming Doubt 2 Knowledge of Discerning Cause and Condition V. Purification by Knowledge and Vision of What is and What is Not Path 3 Knowledge of Comprehension VI. Purification by Knowledge and Vision of the Way 4 Knowledge of Arising and Passing-Away 5 Knowledge of Dissolution 6 Knowledge of Terror 7 Knowledge of Danger 8 Knowledge of Disenchantment 9 Knowledge of Desire for Deliverance 10 Knowledge of Reflection 11 Knowledge of Equanimity towards Formations VII. Purification by Knowledge and Vision 12 Knowledge of Conformity 13 Knowledge of Change-of-Lineage 14 Knowledge of the Path 15 Knowledge of Fruition 16 Knowledge of Reviewing S TAGES OF P URIFICATION & THE I NSIGHT -K NOWLEDGES
THE DIAGRAM SHOWING THE WAY TO PRACTICE The Four Elements Meditation and Mindfulness of Breathing 1.Purification of Virtue (Sīlavisuddhi) 戒清淨 Access Concentration Upacāra Samādhi 近行定 2. Purification of Consciousness (Cittavisuddhi) 心清淨 Absorption Concentration Appan ā Samādhi 安止定 3. Purification of View (Diţţhivisuddhi) 見清淨 Dependant Origination Paticca-samuppāda 緣起 C = Characteristic (lakkhana) 相 F = Function (rasa) 味 ( 作用 ) M = Manifestation (paccupaţţhāna) 現起 ( 現狀 ) A = Approximate Cause (padaţţhāna) 足處 ( 近因 ) 5. Purification by Knowledge & Vision of What is & What is Not Path (Maggāmaggañāna- dassana-visuddhi) 道非道智見清淨 6. Purification by Knowledge & Vision of Way (Patipadāñānadassana- visuddhi) 行道智見清淨 7. Purification by Supramundane Knowledge & Vision (ñānadassana- visuddhi) 智見清淨 4. Purification by Overcoming Doubt (Kankhāvitarana- visuddhi) 度疑清淨 (4) … of arising and passing away (udayabbayañāna) 生滅隨觀智 (3) the knowledge of comprehension (sammasanañāna) 思惟智 Classification of the Transparent and Opaque particles in each of the 6 sense bases and in all 42 parts of the body. Discerning the ultimate materiality and their properties in each kind of particle. 在六根和四十二身分的色法聚中，將透明和非透明的色法聚分開，鑑定每一個色法 聚是屬於哪一種色法，並瞭解每一個色法聚的性質，確定四大種及二十四所造色。 Insight Meditation Vipassanā 10 Precepts (dasa-sīla) 十戒 5 Precepts(pañca-sīla) 五戒， 8 Precepts(attha-sīla) 八戒 Loving-Kindness (navanga uposatha) 九分戒 Patimokkha 5 Restraint Pātimokkhasamvarasīlam 波羅提木叉律儀戒 Purification of Livelihood Ājīvapārisuddhisīlam 活命遍淨戒 Restraint of Sense Faculties Indriyasamvarasīlam 根律儀戒 Reflecting on the Use of Requisites The 4-Element Meditation Dhātu Manasikāra 四界分別觀 Mindfulness of Breathing Ānāpānasati 安般念 bright or clear 淨亮光 white colour 白色光 light grey 灰色光 (2) the knowledge of discerning cause &condition (paccaya pariggaha ñāna) 緣攝受智 Virtue of Theravada monks 上座部比丘戒律 Counterpart Sign (Patibhaga-nimitta) 似相 Learning Sign (Uggaha-nimitta) 取相 Preparatory Sign (Parikamma-nimitta) 預備相 Discernment of Mentality Namā-kammaţţhāna 名業處 Discernment of Materiality rūpa-kammaţţhāna 色業處 Discerning C, F, M & A of namā & r ū pa The First Method 第一法 The Fifth Method 第五法 bright or clear 淨亮光 white colour 白色光 light grey 灰色光 ROD 死隨念 MRC 不淨觀 RQB 佛隨念 LKM 慈心觀 4ArupaJhana 四無色禅 4 th Jhana 第四禪 3 rd Jhana 第三禪 2 nd Jhana 第二禪 1 st Jhana 初 禪 Ten Kasina 白遍 ( 十遍 ) Skeleton meditation 白骨觀 32 parts of the body 32 身分 The 4-Element Meditation 四界分別觀 ROD 死隨念 MRC 不淨觀 RQB 佛隨念 LKM 慈心觀 ( 四梵住 ) 4 Arupa Jhana( 四無色禅 ) Ten Kasina 白遍 ( 十遍 ) Skeleton meditation 白骨觀 32 parts of the body 32 身分 4 th Jhana 第四禪 3 rd Jhana 第三禪 2 nd Jhana 第二禪 1 st Jhana 初 禪 iv) Knowledge 4 iii) Knowledge 3 ii) Knowledge 2 i) Knowledge 1 (13) … of change of lineage (gotrabhuñāna) 種姓智 (12) … of conformity (anulomañāna) 隨順智 (11) … of equanimity (sankhār’upekkhāñāna) 行捨智 (10) … of reflection (patisankhāñāna) 審察隨觀智 (9) … of desire of deliverance (muñcitukamyatāñāna) 欲解脫智 (8) … of disenchantment (nibbidāñāna) 厭離隨觀智 (7) … of danger (ādīnavañāna) 過患隨觀智 (6) … of terror (bhayañāna) 怖畏現起智 (5) … of dissolution (bhangañāna) 壞滅隨觀智 (16) the knowledge of reviewing (paccavekkhanañāna) 省察智 (15) the fruition knowledge (phalañāna) 果智 (14) the path knowledge (maggañāna) 道智 ROD = Recollection of Death (Maranānussati) MRC = Meditation on the Repulsiveness of Corpses (Asubha Bhāvanā) RQB = Recollection of the Qualities of the Buddha (Buddhānusati) LKM = Loving-Kindness meditation (Mettā Bhāvanā) Virtue of Theravada nuns 上座部出家女眾戒律 (1) TheKnowledge of Analysing Mentality & Materiality (nāmarūpa pariccheda ñāna) 名色分別智 涅槃 毘婆 舍那 業處 Analytical knowledge 度遍知 (tirana- pariñna) Dispelling knowledge 斷遍知 (pahāna- pariñna) Differentiating knowledge 知遍知 (ñāta pariñna) paccayasannissitasīlam 資具依止戒 4 protective meditation Caturārakkha Bhāvanā 四護衛禪 Virtue of laymen 居士戒
C OMPIL AT I ON OF the Most Venerable Pa Auk Sayadaw's Dhamma Teaching
I NTRODUCTI ON C ompilation of the Most Venerable Pa Auk Sayadaw Dhamma Teaching which encompasses: CD 1: 資料 Pdf/Word/Html/Power Point/Excel CD 2: 照片 Jpeg CD 3: 課誦 Mp3
CD 4: 有聲書 & 佛法開示 1 Mp3 CD 5: 佛法開示 2 & 禪修營開示 Mp3 DVD 1: 如實知見帕奧禪林 Video strive diligently
O BJECTIVE T he objective of compiling this Compilation of the Most Venerable Pa Auk Sayadaw’s Dhamma Teaching is to propagate and enhance the understanding of the Buddha’s teachings and practices. The contents of this Dhamma Project are strictly for reference only. Compilation of the Most Venerable Pa Auk Sayadaw’s Dhamma Teaching is provided as a gift of the Dhamma (Dhammadàna) for the welfare and happiness of all with
no commercial purposes. It is intended for free distribution. It is also intended for private and educational usage. No one is permitted to use the whole or any part of these materials in any commercially related work. May this Dhamma Project bring you the supreme bliss of the Dhamma and enable you to cultivate the highest wisdom. strive diligently
C OPYRIGH TS C ompiler does not claim copyright on any work not belonging to compiler. All the copyrights not belonging to compiler remain with the respective copyright’s owners. In good faith, compiler has exercised all due care and attention towards all compilations with the intention of not breaching any established copyrights.
The only and universal copyright holder of the Dhamma (The Teaching of the Buddha) in this compilation is the Supreme Buddha. The eternal truths that emanated from the Supremely Enlightened tongue of the Buddha do not recognise and ephemeral copyright requirements stipulated by mere wording worldlings. strive diligently
A CKNOWLEDGEME NT F irstly, compiler wishes to acknowledge his debt to 吳國金與林月珍夫婦合家 and others who have in their special ways contributed to the success of this most meritorious deed. Secondly, compiler sincerely expresses his gratitude and utmost appreciation to 吳國金與林 月珍夫婦合家 who have sponsored this Dhammad à na and other devotees who have very kindly supported the publication of this Dhammadàna.
The compiler extends the merits of the Dhammadàna to his preceptors, meditation teachers, Dhamma brothers, Dhamma sisters, all whose names mentioned above, and all beings. May they be free from all mental and physical sufferings. May all beings progress well along the path of the Dhamma and attain the happiness of peace, Nibbàna. The Gift of Truth Excels All Other Gifts. The Paëã Chanting recited by the Most Venerable Pa Auk Sayadaw. strive diligently
the Most Venerable Pa Auk Sayadaw D EDICATIONS the merits of this Dhammad à na to
T he compiler sincerely dedicate all merits arising from this Dhammad à na to the Most Venerable Pa Auk Sayadaw and the Most Venerable Nauyane Ariyadhamma Mah à thera. May both Bhantes attain lasting peace of Nibb à na and wishing Bhantes healthy and live long to preach sadhhamma.
W herever the Buddha’s teachings have flourished, either in cities or countryside, people will gain inconceivable benefits. The land and people will be enveloped in peace. The sun and moon will shine clear and bright. Wind and rain will appear accordingly and there will be no disaster. Nations will be prosperous and there will be no use for soldiers or weapons. People will abide by morality and accord with laws. They will be courteous and humble, and everyone will be content with injustices. There will be no theft or violence. The strong will not dominate the weak and everyone will get their fair share. May all beings walk the path of virtue and wisdom till suffering end in Nibb à na. S à dhu! S à dhu! S à dhu!
Buddha sàsana§ cira§ tiññhatu. May all beings always respect the Dhamma. Strictly for Free Distribution 2009 Vesak May the Buddha's Sàsana last long. Dhamme hontu sagàrava. Sabbepi sattà kàlena. Click toIndex