pa auk sayadaw knowing n seeing

7/30/2019 Pa Auk Sayadaw Knowing n Seeing

1/188

MaytheBuddhaDhammareachfarandwide.

MaytheBuddhaSasanabeprolonged.

MaytherestillbeNobleones.

MaytheNobleTruthsbeknownandseen.

____________________________________________________

www.whatBuddhataught.net
http://www.what-buddha-taught.net/http://www.what-buddha-taught.net/http://www.what-buddha-taught.net/http://www.what-buddha-taught.net/http://www.what-buddha-taught.net/http://www.what-buddha-taught.net/


2/188

Knowing and Seeing

(Revised Edition)

Talks and Questions-and-Answersat a Meditation Retreat in Taiwan

byThe Venerable

Pa-Auk Tawya Sayadaw

A G I F T N O T F O R S A L E

(First Edition) W.K.Ng (Private), Kuala Lumpur, Malaysia:

1999: Free Distribution

(First Reprint) WAVE Publications, Kuala Lumpur, Malaysia:


(Second Reprint) Penang Buddhist Association, Penang, Malaysia:


(Revised Edition) K.F. Choong (Private), Kuala Lumpur, Malaysia


The material in this book may be reproduced without the authors per-

mission. It is strongly recommended, however, that unauthorized

changes and other misrepresentation of the Venerable Pa-Auk Tawya

Sayadaws teachings be avoided.

A G I F T N O T F O R S A L E


3/188


4/188


5/188


6/188

Contents(In Detail)

ix

8: The Buddhas Wishes for His Disciples and His Teachings ........................... 187H297The Buddha Relinquishes the Will to Live ...................................................

188H297

The Buddha Declares His Wishes .................................................................189H298

Our Duty as Buddhists ........................................................................ 190H300How We May Benefit the World........................................................ 191H300How We May Show Our Faith ...........................................................

192H301

What We Must Learn and Practise .....................................................193H302

The Basis for Practice..................................................................194H302

Samatha and Vipassan Meditation............................................. 195H305The Buddhas Exhortations to the Sagha ....................................................

196H310

The Buddhas Advice to Bhikkhus................................................................197H312

9: The Most Superior Kind of Offering ........................................................................... 198H317Introduction....................................................................................................

199H317

The Disciples Debts to His Teacher.............................................................200H318

Opportunities Not to Be Missed .................................................................... 201H321The Fourteen Types of Personal Offering ..................................................... 202H323

" Seven Kinds of Offering to the Sagha ................................................. 203H326" Four Kinds of Purification of Offering ..................................................

204H327

" Six Qualities of an Immeasurable Offering ...........................................205H331

Offerings at Retreat........................................................................................ 206H333The Givers Wishes............................................................................. 207H334

The Most Superior of All Worldly Offerings................................................ 208H335How You Make a Most Superior Offering.........................................

209H338

Appendix 1:Glossary of Untranslated Pi ........................ 210H341Appendix 2:Contact Addresses........................................ 211H345

Knowingand Seeing

x


7/188


8/188


9/188


10/188


11/188


12/188

Editorial Note(Revised Edition)

xxi

is presented here. The Pi Texts (Vinaya, Suttas and Abhid-hamma) are, says the Venerable Pa-Auk Sayadaw, aimed en-tirely at practice. As advised by The Buddha, learning (pari-

yatti) goes hand-in-hand with practice (paipatti), practical ex-perience of that knowledge, which leads eventually to realiza-tion (paivedha) of it.

3. The main talks are not descriptive so much as prescriptive.Nevertheless, the book is not to be regarded as a manual butas an overview.

4. Yogis who take the Venerable Pa-Auk Tawya Sayadaw orone of his authorized teachers as their teacher should know

that there are no hard and fast rules about how he guides theindividual yogi: in each case the yogis preferences, strengthsand weaknesses etc. are taken into account. The individualyogis practice may therefore, in sequence and detail, verywell differ from what is presented here.

Once again, the editors beg forgiveness from their readers andfrom their teacher, the Venerable Pa-Auk Tawya Sayadaw, forwhatever scratches that still remain after this final polish.

May absolutely all parties involved in the production of this ma-terial, from its very inception, reap much merit from their labours.May all the merit of that work; the merit of reading these talks byfuture readers; the merit of the meditation assisted and perhapsengendered by these talks; and the merit of the attainments, mun-dane and supramundane, attained thereby all go towards keepingthe Venerable Pa-Auk Tawya Sayadaw healthy and happy forlong to come.

Editorsof Pa-Auk Forest Monastery

Knowingand Seeing

xxii


13/188


14/188


15/188

xxvii

Namo Tassa, Homage to Him,

Bhagavato, the Blessed,

Arahato, the Worthy,

Samm- the Perfectly

Sambuddhassa. Self-Enlightened One.

Odd page

Knowingand Seeing

xxviii

Even page


16/188


17/188


18/188


19/188


20/188


21/188


22/188


23/188


24/188


25/188


26/188


27/188


28/188


29/188


30/188


31/188


32/188

Introduction Knowingand Seeing


33/188

35

[1]This is suffering.............................................................................(ida dukkhanti)Therefore, bhikkhus, an exertion should be made to understand: This is

[2]the origin of suffering.................................................. (ida dukkha samudayanti)Therefore, bhikkhus, an exertion should be made to understand: This is[3]the cessation of suffering. ...............................................(ida dukkha nirodhanti)Therefore, bhikkhus, an exertion should be made to understand: This is

[4]the path to the cessation of suffering.(ida dukkha nirodha gminpaipadti)May all beings find the opportunity to make the necessary exer-

tion to fully realize the Four Noble Truths, and put a completeend to suffering.odd page

Pa-Auk Tawya SayadawPa-Auk Tawya Monastery

36


34/188


35/188


36/188


37/188


38/188


39/188


40/188


41/188


42/188


43/188


44/188


45/188


46/188


47/188

Questions and Answers 1

2 The Dhamma

Knowingand Seeing


48/188

65

2. The Dhamma3. The Sagha4. The three trainings: morality, concentration, and wisdom.5. The past five aggregates (khandh), which is past lives.6. The future five aggregates, which is future lives.7. Both the past and future five aggregates, which is past and future

lives.8. Dependent-Origination (paiccasamuppda), which includes the present

five aggregates.

If you have doubts about the training in concentration, you can-not meditate well. For example, you may think: Is it possible toattain jhna through npnasati (mindfulness-of-breathing)?

Can jhna be attained by concentrating on the npna-nimitta?The five hindrances are opposite to jhna concentration.Odd page

66


49/188


50/188


51/188


52/188


53/188


54/188


55/188


56/188

2 - How You Develop Absorptionon Other Subjects

nimitta, until you reach jhna, and develop the five masteries.This is then the fourth immaterial jhna also called the base of

Knowingand Seeing


57/188

83

This is then the fourth immaterial jhna, also called the base ofneither perception nor non- perception.

Today we discussed how to develop the ten kasias, and the

eight attainments: the four fine-material jhnas and the four im-material jhnas. In the next talk, we shall discuss how to developthe four sublime abidings (brahmavihra) of lovingkindness, compas-sion, appreciative-joy, and equanimity; and the four protectivemeditations (caturrakkha bhvan) of lovingkindness, recollection-of-The-Buddha, foulness meditation and recollection-of-death.

odd page

84


58/188


59/188


60/188


61/188


62/188

Questions and Answers22

After practising the fifth method systematically, you will nothave much difficulty in practising the first method. For this rea-

Knowingand Seeing

Even page


63/188

95

son we teach the fifth method before the first method. We teachall five methods to those who have time, and want to practise fur-

ther. But although The Buddha taught dependent-origination ac-cording to the character of his listeners, one method is enough toattain Nibbna. Even so, because the first method is popular inTheravda Buddhism, we teach both the fifth and first methods.

One day, the Venerable nanda practised dependent-originationin all four ways. In the evening, he went to The Buddha and said,Bhante, although dependent-origination is deep, it is easy to me.The Buddha re-plied:160F1

Etassa cnanda, dhammassa ananubodh, appaivedh evamaya paj tan-tkulakajt, kulgahikajt, mujapabbajabht apya duggativinipta sasra ntivattati.

This means that without knowing dependent-origination, withthe anubodha a and thepaivedha a, one cannot escapethe round of rebirths (sasra), and four woeful realms (apya). Theanubodha a is the Knowledge of Analysing Mentality-Materi-

ality (nma-rpa pariccheda a), and Knowledge of Discerning Causeand Condition (paccaya pariggaha a). Thepaivedha a is all theinsight-knowledges (vipassana). So without knowing dependent-origination with the anubodha a andpaivedha a, onecannot attain Nibbna. With this quotation, the commentary saysthat without knowing dependent-origination, no one can escapefrom the round of rebirths, even in a dream.161F2odd page

1 D.ii.2 Mahnidna Sutta (Great Causation Sutta)2 For further details, please see Introduction p.31.

96


64/188


65/188


66/188


67/188


68/188


69/188


70/188


71/188


72/188


73/188


74/188


75/188


76/188


77/188


78/188


79/188


jhna factors associated with the Path and Fruition Knowledges.When you discern the mental formations of, for example, themundane fine-material-sphere first jhna as impermanence, suf-fering or non-self, and if you see Nibbna, your Path Knowledge

Knowingand Seeing

Even page


80/188

129

is the first jhna. This is a supramundane jhna.Why? In the mundane fine-material-sphere first jhna, whichwas the object of Vipassan, there are the five jhna factors: ap-plied thought, sustained thought, joy, bliss and one-pointedness.In the supramundane first jhna there are the same five. This ishow the path and fruition can be the first jhna path, and first

jhna fruition. The other jhnas can in the same way be (the con-ditions for their respective) supramundane (jhnas). Odd page

130


81/188


82/188


83/188


84/188


85/188


86/188


87/188


88/188


89/188


90/188


91/188


92/188


93/188


94/188


95/188


96/188


97/188


98/188


99/188


100/188


101/188

4 - How You Discern Materiality

Table 4:The Basic Elements of the Heart

(3 types of decad-kalpa [3 x 10 = 30] + nonad kalpas [9] + 3 types of octad-kalpa [3 x 8= 24] = 63 elements)

type HEART DECAD-KALPAa BODY DECAD-KALPAa SEX DECAD-KALPAaquality opaque transparent opaqueorigin kamma

kamma

kamma

property supporting the mind-and mind-consciousness

sensitive to touch(earth, fire,and wind)

determinative of sex

Knowingand Seeing


102/188

173

and mind consciousnesselement

(earth, fire,and wind)

1 earth earth earth

2 water water water

3 fire fire fire

4 wind wind wind

5 colour colour colour

6 odour odour odour

7 flavour flavour flavour8 nutritive essence nutritive essence nutritive essence

9 life-faculty life-faculty life-faculty

10 heart-element body transparent-element sex-element

aEye-, ear-, nose-, tongue- and body-consciousnesses arise dependent upon the transparent, tenthelement (the door) of respectively the eye-, ear-, nose-, tongue- and body decad-kal pas, whereas allother consciousnesses (which comprise the mind element and mind-consciousness element) arisedependent upon the opaque, tenth element of heart decad-kalpas. Please see also p. 299H133ff

+type LIFE NONAD-KALPA OCTADKALPA

quality opaque opaque opaque opaqueorigin kamma consciousness temperature nutriment1 earth earth earth earth

2 water water water water

3 fire fire fire fire

4 wind wind wind wind

5 colour colour colour colour

6 odour odour odour odour

7 flavour flavour flavour flavour8 nutritive essence nutritive essence nutritive essence nutritive essence

9 life-faculty

The life-nonad-, and octad kalpas are the same throughout the six sense-organs.

174


103/188


104/188


105/188


106/188


107/188


108/188


109/188


110/188


111/188


112/188


113/188


This is an example of how someone who has, like Mah TissaMahthera, practised skeleton meditation thoroughly may be ableto see anothers skeleton with his eyes open.odd page

Knowingand Seeing


114/188

197 198


115/188


116/188


117/188


118/188


119/188


120/188

Table 5The Five-Door Cognitive Process (pacadvravthi) with eye-door cognitive process as example. 313F1

Eye-door Cognitive ProcessCakkhu-Dvra Vthi

Material Base

VatthuHeartHadaya

EyeCakkhu

HeartHadaya

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

Objectrammaa Kamma,kamma sign (kamma-nimitta) orrebirth sign (gati-nimitta)

Colour ObjectRprammaa Kamma,kamma sign orrebirth sign.

ConsciousnessCitta Life-

Past

Life-

Trembling

Life-

Arrest

Life-

Five-door

AdvertingEye ReceivingInvestigation Determining 1st

Impulsion2nd

Impulsion

3rd

Impulsion

4th

Impulsion

5th

Impulsion

6th

Impulsion

7th

Impulsion

1st

Registration2nd

RegistrationLife-


121/188

211

Continuum

Bhavaga

ContinuumAttaBhavaga

Contin-

uumBhavaga Calana

Contin-

uumBhavag-

upaccheda

Paca-Dvrvajjana

Cakkhu-

via

Sampaic-

chana

Santraa

Vohapana

Javana

Javana

Javana

Javana

Javana

Javana

Javana

Tadrammaa

Tadrammaa

Continuum

Bhavaga

Five-door cognitive processes of either door (eye-, ear-, nose-, tongue- and body-door) have the same structure, with their respective object. The constituents and sequence of five-door cognitive-processes are the same for all: according to the natural law of the mind (citta-niyma). The duration of one consciousness is a consciousness-moment (cittakkhaa). The life-span of materiality is equal to 17 consciousness-moments. Each consciousness (citta) has a rising stage(uppda)(), a standing stage (hiti) (), and a passing-away stage (bhaga)(). The object of the life-continuum consciousnesses is the same throughout one life. It is the object of the last impulsion-consciousness of the pre-

vious life.314F2

1 For further details, please see Talk 4 How You Discern Materiality (p.131ff), Talk 5 How You Discern Mentality (p.199ff), and Tables 2-4 (p.171ff) and

theAbhidhammattha Sagaha (e.g.A Comprehensive Manual of Abhidhamma, Ed. Bhikkhu Bodhi, BPS.)2 Please see also Answer 3.12, p.127.

Knowingand Seeing In between each cognitive-process arise any number of life-continuum consciousnesses, depending on the person.

A Buddha has very few life-continuum consciousnesses between each cognitive-process.

The cognition of the object is performed by the seven impulsion consciousnesses. The five-door cognitive-process only picks up the object; only cognizes that there is colour, does not know the colour or the object yet. The

knowing of the colour and the object is performed by subsequent mind-door cognitive-process. 315F1

1 Please see above Table 6, p.213.

Table 6 The Mind-Door Cognitive Process (manodvravthi)with colour object as example. 316F1

Material

Base

VatthuHeartHadaya

1 2 3 4 5 6 7 8 9 10

Object

rammaa

Kamma,

kamma sign orrebirth sign.

Colour Object

Rprammaa

Kamma,

kamma- orrebirth sign.

Consciousness

Citta

Life-Continuum

Mind-doorAdvertingMano-

1stImpulsion

2ndImpulsion

3rdImpulsion

4thImpulsion

5thImpulsion

6thImpulsion

7thImpulsion

1stRegistration

2ndRegistration

Life-Continuum


122/188

213

Bhavaga

Dvrvajjana

Javana

Javana

Javana

Javana

Javana

Javana

Javana

Tadrammaa

Tadrammaa

Bhavaga

Mind-door cognitive processes may arise with a preceding 5-door cognitive process; they may arise with another preceding mind-door cognitiveprocess.

The constituents and sequence of cognitive-processes are the same for all: according to the natural law of the mind (citta-niyma). Each consciousness has a rising stage (uppda) (), a standing stage (hiti) (), and a passing-away stage (bhaga) (). The object of the life-continuum processes is the same throughout one life. It is the object of the last impulsion-consciousness of the previous life. 317F2 In between each cognitive-process arise any number of life-continuum consciousnesses, depending on the person.

A Buddha has very few life-continuum consciousnesses between each cognitive-process.

The knowing of each cognitive-process is performed by the seven impulsion consciousnesses. After the first cognitive process (the five-door cognitive process), follows a series of mind cognitive-processes. The whole procedure is: 1 For further details, please see, Talk 5 How You Discern Mentality (p.199ff), Answers 3.5, 3.11, 7.9, 7.11, 7.12, and the Abhidhammattha Sagaha (e.g.A Comprehensive Manual of Ab-hidhamma, Ed. Bhikkhu Bodhi, BPS.)2 Please see also Answer 3.12, p.127.

Knowingand Seeing

1. Five-door cognitive process that picks-up the object; in the case of the eye and a colour object, it cognizes only that there is colour. 318F12. Mind-door cognitive process that perceives the colour; compares the present colour with a past colour; knows the past colour.3. " " knows which colour it is; knows the colours name.4. " " knows the meaning of the object; sees the whole image, a concept, determined by past experience (percep-

tion(sa)).

5. Mind-door cognitive process that judges and feels. This is the beginning of true cognition, when mental proliferation takes place (papaca)and kamma is performed, as we perceive the object to be permanent (nicca), happiness (sukha), and self(atta).

(The Vipassan mind-door cognitive process sees the object as impermanent (anicca), suffering (dukkha), and non-self(anatta)).6. With this same object arise countless cognitive-processes (mental formations (sakhr)), re-inforcing the cognition.It is from the fifth cognitive process onwards that there is the knowing of the conceptual reality: a man, a woman, a pot, a sarong, gold, sil-

ver etc And it is from that cognitive process onwards that wholesome mind states arise from wise attention (yoniso manasikra) with for exam


123/188


124/188


125/188


126/188


127/188


128/188


129/188


130/188


131/188


132/188

6 - How You Seethe Links of Dependent Origination

The First Method

The first method349F1 of discerning dependent-origination (paiccasa-muppda) goes over three lives, and in forward order. It begins withthe causes in the past life, that is, ignorance and volitional forma-tions. They cause the results in the present life: the resultant con-

sciousnesses (beginning with the rebirth-linking consciousness),350F2mentality-materiality, the six sense-bases, contact, and feeling.There are then the causes in this life, craving, clinging, and be-coming, which cause the results of birth, ageing, death, and allforms of suffering in the future life.

Knowingand Seeing


133/188

235

You have to look for ignorance, craving and clinging in the de-filement round, see how it causes the kamma round, and how thekammic force of the kamma round in turn causes the five aggre-

gates at conception, and in the course of existence.That concludes our brief explanation of how to discern depend-ent-origination according to the fifth- and first methods. There aremany more details that you can learn by practising with a properteacher.

When you have fully discerned the causes of mentality-materiality in the past, present, and future, you will have com-pleted the second insight-knowledge, the Knowledge of Discern-

ing Cause and Condition (paccaya-pariggaha

a).

1 Please see Mahnidna Sutta (Great Causation Sutta D.ii.2); Nidna Vagga (Causation Sec-tion S.II)2 As an example of this, the Venerable Pa-Auk Tawya Sayadaw mentions The Buddhas back-pain(painful body-consciousness), which arose from past unwholesome kamma: please see below p.297.

236


134/188


135/188


136/188


137/188


138/188


139/188


140/188


141/188


The Venerable left Ghositrma, and went to the Isipatanamonastery in the deer park near Benares. He worked hard onmeditation but was, in spite of great effort, not successful. So oneday, he went to the Venerable nanda and asked him to help him.Why was he not successful? He discerned the impermanent, suf-fering, and non-self nature of the five aggregates, but did not dis-cern dependent-origination (paiccasamuppda). So the Venerablenanda taught him how to discern dependent-origination, andtaught him the Kaccnagotta Sutta.370F1 After listening to the Ven-erable nandas Dhamma talk, the Venerable Channa attainedstream-entry. He continued his practice and very soon became anarahant So if a person can change his bad character and practise

Knowingand Seeing


142/188

253

arahant. So if a person can change his bad character, and practiseSamatha-Vipassan in the right way, he can attain jhna, path andfruition.

1 S.II.I.ii.5Kaccnagotta Sutta Kaccnagotta Sutta, and S.III.1.ix.8 Channa Sutta (ChannaSutta)

254


143/188


144/188


145/188


146/188


147/188


148/188


149/188


150/188


151/188


152/188


153/188

7 - How You Developthe Insight-Knowledges to See Nibbna

Then you will have attained true knowledge of the Four NobleTruths, and will for yourself have realized Nibbna. With this re-alization, your mind will have become purified and free fromwrong views. If you continue in this way, you will be able to at-tain arahantship and Parinibbna.

There are many more details about this development of insight,

but we have had to leave them out, so as to make this explanationas brief as possible. The best way to learn about this practice is byundertaking a meditation course with a competent teacher, be-cause then you can learn in a systematic way, step by step. 415F1

1 For contact addresses, please see Appendix 2, p.345.

Knowingand Seeing


154/188

277 278


155/188


156/188


157/188


158/188


159/188


160/188


161/188


162/188


tective sutta for bhikkhus to recite every day. There is a discipli-nary rule (Vinaya) which says that if a forest-dwelling bhikkhu orbhikkhunfails to recite this protective sutta at least once a day,he or she will have committed an offence.

Once, in The Buddhas time, a bhikkhu was dwelling in the for-est when a venomous snake bit him. He died. Because of this,

The Buddha taught the Khandha Paritta. The purpose of thisprotective sutta is similar to lovingkindness meditation. In thatsutta there are different ways of extending lovingkindness to dif-ferent types of snake or dragon. There is also an assertion of truthconcerning the Triple Gem, and the qualities of The Buddha andarahants. We shall recite this protective sutta tonight. It is verypowerful. You may call it the Snake Mantra. The name is notimportant. You can call it whatever you like. Some bhikkhus in

Knowingand Seeing


163/188

295

p y

Myanmar use this protective sutta for those who have been bittenby a venomous snake. It is effective. When they chant this protec-tive sutta many times, and when the victims drink the protectivewater, the venom slowly decreases in them. Usually they recover.But the effect is not the same in every case. The Buddha taughtthis protective sutta to prevent bhikkhus from being bitten byvenomous snakes. If a bhikkhu recites this protective sutta withrespect, and extends lovingkindness to all beings, including

snakes, he will meet with no danger. Usually, if he also observesthe monastic code, no harm will come to him.

296


164/188


165/188


166/188


167/188


168/188


169/188


170/188


171/188


172/188

8 - The Buddhas Wishesfor His Disciples and His Teachings

mode of Vipassan that requires greater effort, namely, the Seven Ways for Ma-teriality (rpasattaka) and the Seven Ways for Mentality(arpasattaka). The differencein effect is that the momentary arahant-fruition attainment suppresses an ailmentfor only as long as the attainment lasts: like a stone that falls into water clearsthe water for only as long as the impact of the stone lasts, after which the water-weeds return again. But the lifespan maintenance arahant-fruition attainment cansuppress an affliction for a determined period (here ten months): as if a strongman were to descend into a lake and clear away the water-weeds, which wouldnot return for a considerable time.

Knowingand Seeing


173/188

315 316


174/188


175/188


176/188


177/188


178/188


179/188


180/188


181/188


182/188


183/188


184/188

9 - The Most Superior Type of Offering

duced by the fire-element in each rpa-kalpa.474F1 Then he discernstheir impermanent, suffering, and non-self nature. If the giver isable to do this type of Vipassan, his attachment, anger and delu-sion are suppressed at the time of offering, and also, his offeringwill usually produce no result. That way, we can say that also thiskind of offering is most superior.

The giver can do this type of Vipassan

before, after or whileoffering. But his Vipassan must be strong and powerful. Hemust have practised up to the stage of at least Knowledge of Dis-solution (bhaga a). Only then can he practise this type of Vipas-san. We should not miss this opportunity either. This opportu-nity exists only in a Buddhas dispensation. But you may ask,how can we make this kind of offering if we have no insight-knowledge? We should like to suggest that you then make youroffering with the thought: May this offering be a contributorycause to attaining Nibbna. This is because The Buddha manytimes taught to make offerings with the wish for Nibbna

Knowingand Seeing

They have no expectation of a future life.

All their mentality-materiality will cease like an oil lamp,

when the oil and wick are exhausted.

By this truth may all beings be happy and free from all dangers.)

May all beings be well and happy.


185/188

339

times taught to make offerings with the wish for Nibbna.We should like to conclude our Dhamma talk by repeating the

stanza from the Ratana Sutta:

Khna pura nava natthi sambhavaVirattacittyatike bhavasmiTe khabj avirhichand

Nibbanti dhr yathya padpoIdampi sanghe ratana pataEtena saccena suvatthi hotu.

(Arahants have exhausted all old wholesome and unwholesome kamma.New wholesome and unwholesome kamma do not occur in them.

They have exhausted the seeds of rebirth. 475F2

1

For details regarding the regeneration of temperature-produced materiality, please see p.1392 The seeds of rebirth: ignorance, craving, and force of kamma. Please see the three rounds of de-pendent origination, p.228

340


186/188

A1 - Glossary of Untranslated Pi Terms

pram (pra = other shore = Nibbna; m= reach) ten prams: generos-ity, morality, renunciation, wisdom, energy, patience, truthfulness, de-termination, loving-kindness, and equanimity; qualities developed al-ways for the benefit of others, although the pram is distinguished frommerit in that the aim is Nibbna.parikamma-nimitta pleasesee nimittaParinibbnadeath of a Buddha, a Paccekabuddha, and all other Ara-

hants, after which there is no further rebirth, no more materiality, and nomore mentality. (cf. arahant,Nibbna)ptibhga-nimitta please see nimittapetainhabitant of realm lower than human realm, but higher than ani-mals; invisible to human eye; visible in light of concentration.rpa / arpa*materiality / immateriality.Samatha*serenity; practice of concentrating the mind on an object todevelop higher and higher states of concentration, whereby the mind be-comes increasingly serene. (cf. jhna, Vipassan)

saghamultitude, assembly; bhikkhus of past, present and future, world-wide, as a group; separate group of bhikkhus, e.g. bhikkhus in one mon-astery (cf bhikkhu)

Knowingand Seeing

into Pi by Indian scholar monk Venerable Buddhaghosa (approx. 500A.C.).


187/188

343

astery. (cf. bhikkhu)slamorality, moral factors of the Noble Eightfold Path: right speech,right action, right livelihood; to be observed and cultivated by all Bud-dhists to varying degrees. (cf. bhikkhu)suttasingle discourse in second basket of what is called the Three Bas-kets (Tipiaka) of Pi Canon; teachings of The Buddha on a general andconventional level. (cf. Abhidhamma)

Tathgataone who has gone thus; epithet used by The Buddha when re-ferring to Himself.TheravdaBuddhist tradition prevalent in Sri-Lanka, Thailand, Myan-mar (Burma), Laos, Cambodia. (The Pa-Auk Sayadaw is a Theravdamonk.) (cf. Mahyna)uggaha-nimitta please see nimittaVipassaninsight, discernment of specific characteristics of materialityand mentality, causes and results, in ultimate reality, and their generalcharacteristics of impermanence, suffering, and non-self. (cf. Abhid-

hamma, arahant, Nibbna)Visuddhi Magga(Purification Path) authoritative and extensive instruc-tion manual on meditation, compiled from ancient, orthodoxSinhalesetranslations of the even earlier Pi Commentaries (predominantly TheAncients (Por), dating back to the time of The Buddha and the FirstCouncil), as well as later Sinhalese Commentaries, and translated back

344

Appendix 2Contact Addresses

For information regarding Pa-Auk Centres, please contact:

Myanmar

The Venerable Pa-Auk Tawya SayadawPa-Auk Forest Monasteryc/o Major Kan Saing (Rtd.)653 Lower Main RoadMawlamyine Mon State

U Nay Tun ............................................................................. (Tel: (95) 1-661-235)2 Thazinmyaing LaneParami Avenue, Yankin Post Office

Yangon

Knowingand Seeing


188/188

345

SingaporeCakkavala Meditation Centre...... (e-mail: [email protected])Blk 10 Pandan Loop #01-152Singapore 128228

Contact persons:

Lu Ah Lian Esq. ............................................................... (Tel:(65) 65-64-5030)Ms Ng Pei Fuen ................................................................ (Tel:(65) 98-52-8046)

Sri LankaThe Venerable N. Ariyadhamma MahtheraSri Gunawardna YogasramayaGalduwa Kahawa 80312

United States of AmericaRoland K.Win Esq......................................................(Tel: (01) 650-994-3750)15 Palmdale Avenue (Fax: (01) 650-994-6091)Daly City CA 94015 (e-mail: [email protected])

346

pa auk sayadaw knowing n seeing

Documents