Namo tassa Bhagavato Arahato Sammsambuddhassa Homage to Him

Namo tassa Bhagavato Arahato Sammà-sambuddhassa. Homage to Him, the Blessed One, the Worthy One, the Perfectly Self-Enlightened One.

I go to Buddha as my refuge. I go to Dhamma as my refuge. I go to Sangha as my refuge. Buddha§ saraõa§ gacchàmi. Dhamma§ saraõa§ gacchàmi. Saïgha§ saraõa§ gacchàmi.

B U D D H A’ S ADMONISHMEN T 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 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 Nibbāna.

Introduction of PA AUK TAWYA MONASTERY

Pa Auk Tawya (Forest) Monastery is situated near the Pa Auk Village. The main road from which to enter the forest is at the 9 th 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. However 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 The 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 The second abbot was Venerable Sayadaw Ashin Aggapaññà who was known as Phel-htaw Sayadaw. (Abbotship: 1973 to 1981)

Pa Auk Tawya Sayadaw The 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-danyin Kyaung the Pa Auk Sayadaw founded the Cittala-pabbata Vihàra in 1981. Brief History of Pa Auk Tawya The 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 4 th 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.

After 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. Before 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.

As mentioned above the Venerable Ashin âciõõa stayed on after Phelhtaw 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.

Although 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. In 1985 they donated a new wooden hut with a walking path in it. The Venerable Sayadaw stayed in that hut until 1990. That hut is still there now. Near the east side of it, eight small wooden hut were built in 1989.

As 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.

In 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. As the number of the Saïgha that comes from various regions had increased, in 1993 Ms. 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. In 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.

It 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 25 th November, 1996, the marking of the ground plan was done for the Sīma which is 145 feet long and 96 feet wide. On the 11 th 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 2 nd February, 2000 the opening ceremony of the doublestorey Dhamma-vihàrī Sīma, the consecration of the Sīma and the opening ceremony of the Piõóapàta Sàlà (Alms-round Hall) was held concurrently. Since 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.

Since 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. Facilities There 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 foreigners, 25 single Saïgha Kuñis, a doublestorey 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.

The 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 As for buildings-in-progress, in the Lower Monastery a large doublestorey 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 meditators The Number of Local & Foreign Meditators Theravàda Bhikkhu Local 360+Foreign 44 Theravàda Sàmaõera Local 57+Foreign 5 Mahàyàna Bhikkhu 6 +Sàmaõera 5 Mahàyàna Bhikkhuni 17+ Sàmaõeri 2 Nun Local 96+Foreign 12 Male Local 35+Foreign 18 Female Local 46+Foreign 5 Total 404 62 11 19 108 53 51 708

As 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.

Websites Myanmar-www. paauktawya. org Malaysia-www. dhamma-s. org (text is in Chinese) www. dhammalink www. buddhastation. com Singapore-www. paaukforestmonastery. org Vietnam-www. zencomp. com U. S. A-www. paauk. org

Myarmar Contact Information Meditation Centres Pa-Auk Forest Monastery Mawlamyine, Mon State, Myanmar Tel: (95) 57 -22853 International Buddhasàsana Meditation Centre (Pa-Auk Tawya Branch) Thilawar Road (near Kyaik-Khauk Pagoda) Payargon Village, Than Lyin Township, Yangon Tel: (95) 56 -21927 Personal Contact Mr & Mrs Yip Seng Foo No. 4 West May Kha No. 3 Street Mayangone Township, Yangon E-mail: bluestar@mptmail. net. mm

International Contact Information Sri Lanka The Most Venerable Ariyadhamma Mahàthera Nà Uyana âranya Senàsana, Pansiyagama 60554 Sri Lanka Tel: (94) 773 -031085/(94) 773 -145140 Email: nauyana@gmail. com Japan Myanmar Theravàda Buddhist Association Attention: Ko Ye Tun, Tokyo, Japan Tel: (81) 90 -22209886 Taiwan Buddhist Hong Shi College No. 121 -5 Ta-Tung Village, Guan-Yin Tao Yuan, Taiwan, Republic of China

Singapore Cakkavala Meditation Centre E-mail: cakkavala_sg@yahoo. com. sg Tel: (65) 98488384 -Dr Ng Wai Chong United States of America Roland Win 15 Palmdale Ave, Daly City, CA 94015 Tel: (1) 650 -994 -3750 E-mail: Roland. Rex. Entps@aol. com Bangkok Embassy of the Union of Myanmar 132 Sathorn Nua Road, Bangkok, 10500 Tel: (66) 2 -233 -2237/(66) 2 -234 -4698 Business Hours: 9: 00 a. m-12: 00 noon, Monday-Friday Oct 5, 2005

The Autobiography of the Most Venerable Pa Auk Sayadaw

BRIEF AUTOBIOGRAPHY Venerable Pa Auk Tawya Sayadaw was born on 24 th 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. Between May 1950 and May 1952, he studied the Buddhist Scriptures from Venerable Ashin Mahinda, Venerable Ashin Puõóavaüsa and Venerable Ashin Pa¤¤àvanta and passed the Pàëi Primary and Intermediate examination in 1951 and 1952 respectively.

Thereafter, 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 1953. 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. O

In 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 1964. 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 1967. 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

Meditation 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. In December of 2006, he travelled to Sri Lanka to undertake a long-term personal retreat, staying in seclusion and suspending his teaching schedule throughout 2007.

Teaching and Training at PA AUK TAWYA MONASTERY

The 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[1] 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. [1] Sutta: discourse on the Dhamma, given by the Buddha or one of his close disciples

For 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. The 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).

THE SEVEN STAGES OF PURIFICATION 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

STAGES OF PURIFICATION & THE INSIGHT-KNOWLEDGES Purification and Description I. Purification of Virtue ·The Fourfold Purification ·The Forty Samatha Subjects Taught by the Buddha II. Purification of Mind III. Purification of View 1 Knowledge of Analysing Mentality-Materiality 2 Knowledge of Discerning Cause and Condition IV. Purification by Overcoming Doubt 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 12 Knowledge of Conformity 13 Knowledge of Change-of-Lineage 14 Knowledge of the Path 15 Knowledge of Fruition 16 Knowledge of Reviewing VII. Purification by Knowledge and Vision

7. Purification by Supramundane Knowledge & Vision (16) the knowledge of reviewing (paccavekkhanañāna)省察智 (15) the fruition knowledge (phalañāna)果智 (14) the path knowledge (maggañāna)道智 涅槃 (13) … of change of lineage (gotrabhuñāna)種姓智 (12) … of conformity (anulomañāna)隨順智 Dispelling knowledge (11) … of equanimity 6. Purification by (sankhār’upekkhāñāna)行捨智 斷遍知 Knowledge & (10) … of reflection (pahāna. Vision of Way (patisankhāñāna)審察隨觀智 pariñna) (9) … of desire of deliverance (Patipadāñānadassana(muñcitukamyatāñāna)欲解脫智 visuddhi) (8) … of disenchantment (nibbidāñāna)厭離隨觀智 (7) … of danger 5. Purification by (ādīnavañāna)過患隨觀智 Knowledge & (6) … of terror Vision of What is (bhayañāna)怖畏現起智 Insight Meditation Analytical knowledge & What is Not Path (5) … of dissolution Vipassanā 度遍知 (bhangañāna)壞滅隨觀智 (Maggāmaggañāna. Discerning C, F, (tirana- pariñna) (4) … of arising and dassana-visuddhi) passing away M & A of (udayabbayañāna) namā & rūpa 生滅隨觀智 Differentiating (3) the knowledge of Dependant Origination comprehension knowledge 4. Purification by (sammasanañāna) Overcoming Doubt Paticca-samuppāda 緣起 知遍知 思惟智 Discernment of Mentality (Kankhāvitarana(ñāta Namā-kammaţţhāna (2) the knowledge of pariñna) visuddhi) discerning cause Discernment of Materiality 4 名業處 &condition iv) Knowledge (paccaya pariggaha rūpa-kammaţţhāna 色業處 iii) Knowledge 3 Absorption ñāna) 緣攝受智 3. Purification of ii) Knowledge 2 Concentration (1) The. Knowledge of View ROD死隨念 The 4 -Element i) Knowledge 1 Appan ā Samādhi Analysing Mentality & (Diţţhivisuddhi) 安止定 MRC不淨觀 Meditation Materiality 四界分別觀 (nāmarūpa RQB佛隨念 pariccheda ñāna)名色分別智 (ñānadassanavisuddhi) 智見清淨 毘婆 舍那 業處 行道智見清淨 道非道智見清淨 C F M A = Characteristic (lakkhana)相 = Function (rasa)味(作用) = Manifestation (paccupaţţhāna)現起(現狀) = Approximate Cause (padaţţhāna)足處(近因) The First Method第一法 The Fifth Method第五法 度疑清淨 Classification of the Transparent and Opaque particles in each of the 6 sense bases and in all 42 parts of the body. Discerning the ultimateriality 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。 見清淨 2. Purification of Consciousness (Cittavisuddhi) 心清淨 Access Concentration Upacāra Samādhi 近行定 1. Purification of Virtue (Sīlavisuddhi) 戒清淨 ROD = Recollection of Death 4 protective meditation LKM慈心觀 ROD 死隨念 Caturārakkha Bhāvanā 4 Arupa. Jhana四無色禅 MRC 不淨觀 RQB 佛隨念 四護衛禪 4 th Jhana第四禪 LKM 慈心觀(四梵住) rd 3 Jhana第三禪 4 Arupa Jhana(四無色禅) 2 nd Jhana第二禪 Ten Kasina 白遍 (十遍) Skeleton meditation 白骨觀 1 st Jhana初 禪 32 parts of the body 32身分 bright or clear淨亮光 Ten Kasina 白遍 (十遍) bright or clear 淨亮光 4 th Jhana 第四禪 white colour白色光 rd Jhana 第三禪 Skeleton meditation白骨觀 3 light grey灰色光 nd Jhana 第二禪 2 32 parts of the body 32 身分 st 1 Jhana 初 禪 Counterpart Sign (Patibhaga-nimitta)似相 (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) Learning Sign (Uggaha-nimitta)取相 Preparatory Sign (Parikamma-nimitta)預備相 Mindfulness of Breathing The 4 -Element Meditation Ānāpānasati 安般念 Dhātu Manasikāra 四界分別觀 Patimokkha 5 Restraint Pātimokkhasamvarasīlam 波羅提木叉律儀戒 Restraint of Sense Faculties Purification of Livelihood Indriyasamvarasīlam 根律儀戒 Ājīvapārisuddhisīlam 活命遍淨戒 Reflecting on the Use of Requisites paccayasannissitasīlam資具依止戒 10 Precepts (dasa-sīla)十戒 5 Precepts(pañca-sīla) 五戒，8 Precepts(attha-sīla)八戒 Virtue of Theravada monks 上座部比丘戒律 Virtue of Theravada nuns 上座部出家女眾戒律 Virtue of laymen 居士戒

COMPIL AT I ON OF the Most Venerable Pa Auk Sayadaw's Dhamma Teaching

INTRODUCTION Compilation 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 Mp 3

OBJECTIVE The 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

COPYRIGHTS Compiler 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

ACKNOWLEDGEMENT Firstly, 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 Dhammadàna 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

DEDICATIONS the merits of this Dhammadàna to the Most Venerable Pa Auk Sayadaw

The compiler sincerely dedicate all merits arising from this Dhammadàna to the Most Venerable Pa Auk Sayadaw and the Most Venerable Nauyane Ariyadhamma Mahàthera. May both Bhantes attain lasting peace of Nibbàna and wishing Bhantes healthy and live long to preach sadhhamma.

Wherever the Buddha’s teachings have flourished, either in cities or countryside, people will gain inconceivable benefits. The land 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 Nibbàna. Sàdhu!

Buddha sàsana§ cira§ tiññhatu. May the Buddha's Sàsana last long. Click to Index Dhamme hontu sagàrava. Sabbepi sattà kàlena. May all beings always respect the Dhamma. Strictly for Free Distribution 2009 Vesak Email: dhammajata@gmail. com