Dhammananda Newsletter - tbsa.org · Dhammananda Newsletter Volume 22 ... Sayadaws at UN Plaza, San Francisco ... U Kyaw Tay Za, U Richard Shwe, and I had to iron out

January 2002 No. 1

A Publication of Theravada Buddhist Society of America17450 South Cabrillo Hwy, Half Moon Bay, CA 94019-2518

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Dhammananda Newsletter

Volume 22

(650) 726-7604E-mail : [email protected] http://www.tbsa.org

New building of Dhammananda Vihara

Sayadaws at UN Plaza, San Francisco

Dhamma Talk at the Candle Light Vigil(by Venerable Sayadaw U Silananda)

This ceremony was held atUN Plaza, San Francisco,on September 30, 2001, forthe Benefit of Victims of theAttack on September 11,2001, in New York andWashington, D.C.

Dear Friends and Devo-tees,

We assemble here todayto mourn those who died inthe attack earlier thismonth in New York andWashington, D.C. Accord-ing to the media reports, in just onemorning, more than six thousandpeople perished in that terrible attack.But just mourning will not do anythingbeneficial to those who have per-ished; we need to do something thatcan help them in their new livesnow—to be well and happy. Let me

explain.

Buddhists believe in multiplicity oflives for living beings. To them thepresent life is not the only life beingshave; there were many lives in thepast, and there will be many lives inthe future so long as they remain un-

enlightened. And according the Bud-dhist teachings, death in one life isimmediately followed by rebirth in an-other which may take place in anyform of living beings: ghosts, de-parted spirits, celestial beings, hu-mans, animals, and so on. For thebenefit of those who died here in thislife and are reborn in another life, wecan do something, and that some-thing is what we Buddhists will do to-day here.

We will do a meritorious deed to ac-quire merit ourselves first, and we willshare our merit with those who diedin the attack. We have to acquiremerit first so that we can share thatmerit with others. We will make do-nations to the fund for helping fami-lies of the victims, and for the reliefactivities as well. By making dona-tions we acquire merit. This merit wewill share with those who perished in

continued on page 14..

In the previous Newsletter I men-tioned with optimism that the con-struction for Meditation Center wouldbe completed on or before Novem-ber 2001. At this time of writing [inmid-November], the exterior of thebuilding is about 95% complete andthe interior is about 80% complete.

Schedule delays occurred during theconstruction as the construction ac-

Meditation Center Construction Update(by U Myat Htoo)

tivities did not go assmoothly as we havehoped for. My colleaguesU Kyaw Tay Za, U RichardShwe, and I had to iron outseveral glitches along theway to keep the construc-tion on track. We had toendure and overcomemany roadblocks of bu-

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Dhammananda Newsletter2 January 2002

ContentsDhamma Talk at the Candle Light Vigil ........ 1

Meditation Center Construction Update ....... 1

Editorial ......................................................... 2

A talk at the Buddha Day Celebration .......... 3

The Fruits of Cetana .................................... 4

How to Send Compassion ........................... 6

News Update from Mexican Vihara ............. 8

wxSiuwxkp\AeQkac\;qiekac\;sra ......... 15

DmÚp^tig|m\;S^Tiqiu> ......................... 18

man\manmTa;qc\>pxty\ .................. 21

BwADipÓxy\ ............................... 23

Baqaer;Fpõnaem;eFPra ............... 24

Aet|;AFmc\k%Ê ......................... 26

DmÚanNÎDxt\pMuqtc\;k%Ê ................. 29

Am“eSac\AP|#.As^rc\KMsa .................. 31

Honorary Members:Dr. Lynn Swe Aye Chwan P. Kyan

Newsletter Team:U Hla MinU Ye SintU Aung Zaw MaungU Thant Lwin OoNicholas Lee

Subscription Inquires(650) 726-7604e-mail: [email protected]://www.tbsa.org

Resident Sayadaws

U Silananda U Sobhana U Jotalankara U Osadha U Nandisena

Board of Directors and Members:

Dhammananda Newsletter Vol 22, No.1, January 2002

Editorial

U Myat HtooU Kyaw Tay ZaU Khin MinShirley WinNan Si Si HlaU Tin Maung LwinU Hla Min

Claribel WongU Aung KyawU Than AungKatherine Sha-LeongMa Htwe HtweMa Myint Myint Thein

Thanks to the generous supportersof Theravada Buddhist Society ofAmerica (TBSA) and the patronageof the Venerable Sayadaws at theDhammananda Vihara, the sasanaactivities have blossomed in the BayArea and beyond.

Monastery Construction UpdateAt the time of the Thadingyut festi-val, U Myat Htoo, President of TBSA,mentioned that the construction of themonastery was about 80% complete.Please read his special report on themonastery update.

By the time this Newsletter goes toprint, the construction of the mainbuilding should be complete or closeto completion. A list of donors, and alist of items that can be donated canbe obtained from Sayadaws UJotalankara and U Osadha.

The Thadingyut FestivalThe Full Moon of Thadingyut (the endof the Buddhist Lent) fell on Thurs-day, November 1, 2001. The publiccelebration of this festival (also knownas the "Abhidhamma Day") tookplace at the Dhammananda Viharaon Sunday, October 28, 2001. A high-light of this year's ceremony was therecord number of youths -- 21 in all -- receiving certificates and awards for

successfully completing the "Aye-Thet Scholarship" examinations. (Fordetails, see the side bar).

Ten years ago, Dr. Lynn Swe Aye andDr. Khin Nyo Thet set up a fund to beused for disseminating Buddhisticstudies to the youths. In August 2001,examinations were held for four lev-els: primary, Level 1, Level 2, andLevel 3 (highest).

In the pervious newsletters, Aye-ThetScholars (including Thor Aye) haverecounted how the study and the ex-aminations have profound effect ontheir lives. In this newsletter, wepresent a poem by Saw Myat PyiSone (who has won awards at allthree levels).

The devotees also took part in the"soon-san-sein-laung-pwe" (offeringof rice and requisites) to the 20 ven-erable sayadaws and 1 nun. On theevening of the Full Moon day, theparavana (assembly) for the monksin the Bay Area was held at theDhammananda Vihara.

Only two issues this year?Originally, we planned to publish 3 is-sues of the Newsletter every year.However, due to financial constraints,we will be able to publish only two is-sues this year. We will strive our bestto make every issue informative, en-

tertaining and enlightening.

There are different kinds of readers:some who browse through, and oth-ers who save the Newsletters and re-read them. Also, there are differentkinds of audience: kids (ShweThway), youth, elderly.

One way to keep the wide range ofaudience informed is to maintain theweb site http://www.tbsa.org for on-line updates to the bilingual Newslet-ter.

TBSA Web siteWe have documented the activitiesin the Dhammananda newsletters,and also on our web site http://www.tbsa.org; we wish to thank theBoard Of Directors (past andpresent), editors, writers, cartoonists,designers, ..., who helped to chroniclethe 20+ years. We welcome volun-teers to continute this noble tradition.

The newsletter and the web site arecomplementary. For our readers whodo not have or prefer not to haveInternet access, the newsletter pro-vides news, photo gallery, articles,stories, cartoons, and features inMyanmar and English. However, due

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3Dhammananda Newsletter January 2002

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A Talk at Buddha Day Celebrationat TathÈgata Meditation Center, San Jose, May 27, 2001

By Sayadaw U SÊlÈnanda

The Buddha Day is the day on whichthe Buddha was born and attained en-lightenment as a Buddha and passedaway. This day falls on the Full MoonDay of May. Now the real Full MoonDay of May has passed. It fell on the6th of May or the 7th of May of thisyear. So we should have celebrated thatBuddha Day Ceremony on that day. Butthere are many TheravÈda monasteriesin the bay area and each monastery hasits own ceremony. So we have to divideamong ourselves and do the ceremonywhen we get a turn. So only today wecelebrate the Buddha day here atTathÈgata Meditation Center, San Jose.

On the Buddha day, we celebrate thethree important events in the life of theBuddha: His birth, His enlightenment,and His passing away. His birth as princeSiddhattha took place 2625 years agoon the Full Moon Day of May. And then35 years later, again on the Full MoonDay of May, he attained Buddhahood,and 45 years later on the Full Moon Dayof May again, He passed away. So wecelebrate these three important eventsin the life of the Buddha today. Beforereaching Buddhahood or before becom-ing the Buddha, He was known asBodhisatta. From the time He made theaspiration for Buddhahood in the pres-ence of DÊpa~kara Buddha until He at-tained Buddhahood, He was calledBodhisatta. Today I'll explain to youwhat Bodhisatta is, how or what quali-fications or qualities a Bodhisatta has todevelop in order to become the Buddhaand some other things to know aboutBodhisatta.

First, the meaning of the wordBodhisatta. The word Bodhisatta isspelled with two t’s. It is a PÈÄi word.And in Sanskrit, it is spelled with 'tv' (tand v) instead of two t's. So in SanskritHe is called Bodhisatva, and in PÈÄi He

is called Bodhisatta. The meaning is thesame. And this word is defined in ourCommentaries in three different ways.

The first definition is that Bodhisatta isa person who has wisdom or who pos-sesses wisdom, ‘Bodhi’ meaning wis-dom and ‘satta’ meaning a being, soBodhisatta literally translated is a ‘wis-dom being’. That means a Bodhisatta isalways wise in whatever existence hewas born. Sometimes Bodhisatta wasborn as an animal and many times as ahuman being. So wherever a Bodhisattais born, he is always wise, he alwayspossesses wisdom. So according to thisdefinition, He is called the Bodhisatta.

According to the second definition,Bodhisatta means a person who is sureto become a Buddha, who is destined tobecome a Buddha. In this sense, ‘Bodhi’means knowing or understanding orenlightenment–here enlightenment asa Buddha, and ‘satta’ means a being. SoBodhisatta means a being who is sureto become a Buddha or to reach enlight-enment as a Buddha.

According to the third definition,Bodhisatta means a being who is at-tached to the penetration of the FourNoble Truths or who is attached to at-tainment of the Four Paths. That meansjust who is attached to enlightenment asa Buddha. In this definition, the word'satta' means one who is attached to. Sothe one who is attached to Buddhahoodis called a Bodhisatta. When a Bodhisattamakes an aspiration for Buddhahood, Heis really attached to Buddhahood, Hereally wants to become a Buddha. Soaccording to this definition also He iscalled a Bodhisatta, a being who is at-tached to enlightenment as a Buddha.And in TheravÈda Buddhism, Bodhisattais taken seriously.

According to TheravÈda Teaching, it isnot easy, it is really very difficult, tobecome a Bodhisatta. Career of aBodhisatta begins with making an aspi-ration for Buddhahood. So a Bodhisattais one who has made an aspiration forBuddhahood in the presence of a livingBuddha and who has got the predictionthat he will become a Buddha in thefuture and who is developing or accu-mulating the PÈramÊs or the necessaryqualities to become the Buddha.

To make the aspiration for Buddhahoodand to get the prediction from a Bud-dha, a person has to possess eight quali-ties.

The first is that he must be a humanbeing, only as a human being can onemake an aspiration for Buddhahood. Ifone is not a human, but a Deva or celes-tial being or NÈga or celestial serpentand so on, then the aspiration does notsucceed. So in order to make an aspira-tion for Buddhahood, one must be ahuman being. That is the first require-ment.

The second requirement is that he mustbe a man, he must be of male sex. (HereI am sorry for the ladies. But I can'thelp.) He must be a human being andhe must be a male to make an aspirationfor Buddhahood and for the aspirationto succeed. But ladies, do not lose heart.First you try to reborn as a male andthen when you are reborn as a male,you can make the aspiration.

Now the third requirement is that thatperson must have the potential to reachArahantship in that life. So, a person whowants to aspire for Buddhahood musthave the potential to become an Arahantin that life. But he will not become anArahant because he aspires for Buddha-


TBSA Newsletter TeamSayadaws (back row): U Jotalankara, U Silananda, U Sobanna, U OsadhaFront row: Ko Maung Maung Aye, Ko Thant Lwin Oo, U Myat Htoo, U Hla Min, U Ye Sint, Ko Nicky LeeNot in the picture: U Nandisena, Ko Aung Zaw Maung, Ko Tun Lin,

Dr. Tin Wa, Daw Wai Wai Lwin

Reading and re-reading the Dhammananda Newslettersold and new invariably bring us piti (immeasurable joyand satisfaction). This is probably true for those who con-tributed invaluable time and money to make the newslet-ters possible; they too will rejoice at their Dhamma Dana(which is the best form of alms giving). The newsletterswould not have realized without the ovada (exhortation)of Sayadaw U Silananda, the blessing and support ofSayadaw U Sobhana, the supervision (in addition to thewriting and editorial skills) of Sayadaw U Jotalankara andSayadaw UOsadha, andlast but not theleast, the coop-eration of UN a n d i s e n a(contributor toour newsletterand the webmaster of theSpanish versionof the TBSAweb site). TheDhammanandanewsletter hasto a large extentbeen instru-mental for thepropagation ofthe sasana andit thus provides(spiritual) ben-efits to the vol-unteers/donors.

Dhammanandanewsletter wasgiven birthabout the same time as TBSA (Theravada Buddhist So-ciety of America). In the beginning, it was simply namedNewsletter and was written, printed and published by theExecutive Committee members and the Board of Direc-tors. Around 1980, the newsletter had two or four pagesand was written entirely in English. Sayadaw USilandanda's articles on "Burmese Festivals" and "Say-ings of Lord Buddha" would grace the cover page. TheEC members would take turns to write news, TBSA ac-tivities, fund drives, etc.

The Fruits of Cetanaby an Editor

(Translated by Hla Min)

The early history of TBSA can be found in a newsletterwith the following address: No. 425, Staples St., San Fran-cisco. On the front cover page, I was delighted to seephotos of "Sayadaw U Silananda conducting the openingceremony of the Dhammananda Vihara" and "Sayadawapproaching the monastery". There were excerpts fromthe speech given at the opening ceremony by Dr.Theodore M. Vestal, President, California Institute of AsianStudies. In the inside pages, I readthe exhortation by Sayadaw U Silananda, and excerpts

of the speechgiven by Dr.Tin Wa, JointS e c r e t a r y ,TBSA. Therewas a noticeto readersabout theforthcomingvipassana re-treat. On theback coverpage were pic-tures ofSayadaw US i l a n a n d a ,m a p / d i r e c -tions of them o n a s t e r y,and a requestfor pledges/contributions.Although therewas no publi-cation date onthat newslet-ter, from thecontext, we

can surmise that it was published in the August of 1980.Though two decades have passed, that newsletter is adocument of an important milestone in the history ofTBSA. From the early part of 1990, the newsletter car-ried advertisements at nominal costs from Burmese pro-fessionals and industrialists. The news and a wide rangeof articles were published using English and/or Burmese.

Looking at the old newsletters, I feel the immense mettaand cetana of the contributors, editors, and publishers.

Continued on next page..


To them, I say "Sadhu" numeroustimes. The newsletters did not get tothe readers easily. Despite obstaclesand the ups and downs, the ECmembers were determined to deliverthe newsletters to donors/membersof TBSA. The newsletter is now cel-ebrating the 20th anniversary alongwith TBSA. It would not have beenpossible without the indefatigable ECmembers of years past. Their effortshave been learnt first hand from thetasks we had to do to produce thepresent and some previous newslet-ters.

In 1996, after the DhammanandaVihara monastery had been relocatedfrom Daly City to Half Moon Bay, theTBSA formed subcommittees to del-egate specific tasks for the propaga-tion of sasana. The Newsletter sub-committee headed by U Tun Linfaced a daunting task of updating andmaintaining the TBSA mailing list. KoMaung Maung Aye, a member of theNewsletter subcommittee, rose to theoccasion and single-handedly up-dated the list using the donation re-ceipts. We owe him thanks.

The articles by Sayadaw U Silanandaare read eagerly by Buddhists fromUSA and all over the world. We re-quested Sayadaw to write special ar-ticles for the newsletter and to allowus to transcribe some of his wellknown Dhamma talks for posterity. Toanswer questions about Buddhism,Sayadaw U Jotalankara came for-ward to pen the column "Questionsand answers about religious affairs".The column debuted in the February,1997 issue.

Ko Thant Lwin Oo volunteered to im-prove the look and feel of the news-letter and the web site. Ko Aung ZawMaung, past Secretary of TBSA andeditor/publisher of previous newslet-ters, offered his desktop publishingexpertise. With more dedicated andprofessional members, the newslet-ter team felt joyous and energetic. We

decided to name the newsletterDhammananda Newsletter. Ko AungZaw Maung came up with the coverdesign. U Nandisena offered to writearticles about Dhamma in foreignlands. We requested Ko Nick (Nicho-las Lee, a talented cartoonist) to jointhe team. Ko Ye Sint offered to col-lect manuscripts from the authors andto address, stamp, collate and postthe newsletters when they are readyfrom the print shop. With collectiveeffort, the Dhammananda newsletterwith a brand new design debuted inMay, 1997. U Tun Lin, chair of thenewsletter subcommittee, oversawthe printing phase and coordinatedwith the youth volunteers from DalyCity, and the family of Hai K Chin fromSouth San Francisco. They all helpedto minimize the cost of publishing theDhammananda newsletter.

For the English reading youths, theillustrated stories by Nick (NicholasLee) and Thant (Ko Thant Lwin Oo)were attractions. With Daw Wai WaiLwin writing for Shwe Thway (Kids),the Dhammananda newsletter wasable to make young readers awareof fundamental concepts of Bud-dhism. In July 1997, U Osadha ar-rived at the Dhammananda Viharaand immediately started contributingDhamma articles. Starting from thisspecial Anniversary issue, U Hla Min(who is an editor for RIT Alumni In-ternational and BAPS newsletters)will be contributing and editing articlesfor the Dhammananda newsletterand the TBSA web site.

The objectives of the newsletters areto propagate sasana to the Bay Areaand beyond, to promote and main-tain Burmese culture, and to continuethe tradition of helping fellow Bur-mese and those with Burmese roots.As the quantity of the manuscriptsmultiplied, so did the quality of theselected articles. Numerous readersasked for reprints of some articles.Sayadaws U Jotalankara and UOsadha gave helping hand for thesmooth publication of the newsletter.

Despite his busy schedules,Sayadaw U Silananda unfailingly ed-ited most of the articles for clarity andstyle.

It's almost twenty years since theTBSA Executive Committee mem-bers started publishing newslettersfor the propagation of the sasana.Those vintage newsletters are stilltimely and informative. The early ECmembers set the stage by doing morethan share of duty. We will uphold thattradition. Years from now, we wouldlike to be able to say truly and hon-estly that we tried our best to produceexcellent quality newsletters withminimum cost. Every one on thenewsletter team has striven for thebest, but it is possible that there maybe unintentional errors and omis-sions. There will be room for improve-ment, no matter how hard we try.

In accordance with saying "Of all thedana, the Dhamma Dana is su-preme", we are proud to offer "a brick,a grain of sand [in building a pagoda]"(a Burmese idiom meaning play apart) for the true grand alms giving --disseminating Dhamma via thisnewsletter.

Fluttering Mind

Fluttering mindhappens to any kindIts like a monkey in a cageand a lion in rageHard to controlNeeds to be patrolledBy meditatingand concentratingThen it is tameand never lameMind so stillwith no ill-will

Fluttering mindhappens to any kind

Saw Myat Pyi Sone( age 11 and half )

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HOW TO SEND COMPASSION, SYMPATHETIC JOY,AND EQUANIMITY TO OTHERS

By U JotÈla~kÈra

THE THREE KINDS OF COMPAS-SION, OR THE 132 WAYS OF COM-PASSIONThere are three kinds of Compassionthat are practiced with (1) unspecifiedpervasion in five ways, (2) specifiedpervasion in seven ways, and (3) direc-tional pervasion in ten ways.

(1) How to Send Compassion withUnspecified Pervasion in Five Ways(5X1=5)One can send compassion with the un-specified pervasion in the following fiveways:1. May all beings who are suffering befree from suffering.2. May all breathing beings who are suf-fering be free from suffering.3. May all creatures who are sufferingbe free from suffering.4. May all persons who are suffering befree from suffering.5. May all those who have a personalityand are suffering be free from suffer-ing.

(2) How to Send Compassion withSpecified Pervasion in Seven Ways(7X1=7)One can send compassion with the speci-fied pervasion in the following sevenways:1. May all women who are suffering befree from suffering.2. May all men who are suffering befree from suffering.3. May all Noble Ones who are suffer-ing be free from suffering.4. May all suffering-beings who are notNoble ones be free from suffering.5. May all deities who are suffering befree from suffering.6. May all human beings who are suf-fering be free from suffering.7. May all beings in the states of depri-vation be free from suffering.

(3) How to Send Compassion to AllBeings, All Breathing Beings, and SoForth with Directional Pervasion inTen Ways (12X10X1=120)One can send compassion with the di-rectional pervasion in the following tenways:1. May all beings who are suffering inthe eastern direction be free from suf-fering.2. May all beings who are suffering inthe western direction be free from suf-fering.3. May all beings who are suffering inthe northern direction be free from suf-fering.4. May all beings who are suffering inthe southern direction be free from suf-fering.5. May all beings who are suffering inthe southeastern direction be free fromsuffering.6. May all beings who are suffering inthe northwestern direction be free fromsuffering.7. May all beings who are suffering inthe northeastern direction be free fromsuffering.8. May all beings who are suffering inthe southwestern direction be free fromsuffering.9. May all beings who are suffering inthe lower direction be free from suffer-ing.10. May all beings who are suffering inthe upper direction be free from suffer-ing.11-20. May all breathing beings who aresuffering in the ten directions (allaround, above, and below) be free fromsuffering.21-30. May all creatures who are suf-fering in the ten directions be free fromsuffering.31-40. May all persons who are suffer-ing in the ten directions be free fromsuffering.41-50. May all those who have a per-sonality and are suffering in the ten di-

rections be free from suffering.51-60. May all women who are suffer-ing in the ten directions be free fromsuffering.61-70. May all men who are sufferingin the ten directions be free from suf-fering.71-80. May all Noble ones who are suf-fering in the ten directions be free fromsuffering.81-90. May all worldlings (commonworldlings) who are suffering in the tendirections be free from suffering.91-100. May all deities who are suffer-ing in the ten directions be free fromsuffering.101-110. May all human beings who aresuffering in the ten directions be freefrom suffering.111-120. May all those, in the states ofdeprivation, who are suffering in the tendirections be free from suffering.

THE THREE KINDS OF SYMPA-THETIC JOY, ORTHE 132 WAYS OF SYMPATHETICJOYThere are three kinds of Sympathetic Joywith (1) unspecified pervasion in fiveways, (2) specified pervasion in sevenways, and (3) directional pervasion inten ways.

(1) How to Send Sympathetic Joy withUnspecified Pervasion in Five Ways(5X1=5)One can send sympathetic joy with theunspecified pervasion in the followingfive ways:1. May all beings not lose the successthey have obtained.2. May all breathing beings not lose thesuccess they have obtained.3. May all creatures not lose the suc-cess they have obtained.4. May all persons not lose the successthey have obtained.5. May all those who have a personalitynot lose the success they have obtained.


(2) How to Send Sympathetic Joy withSpecified Pervasion in Seven Ways(7X1=7)One can send sympathetic joy with thespecified pervasion in the following tenways:1. May all women not lose the successthey have obtained.2. May all men not lose the success theyhave obtained.3. May all Noble ones not lose the suc-cess they have obtained.4. May all worldlings not lose the suc-cess they have obtained.5. May all deities not lose the successthey have obtained.6. May all human beings not lose thesuccess they have obtained.7. May all beings in the states of depri-vation not lose the success they haveobtained.

(3) How to Send Sympathetic Joy toAll Beings, All Breathing Beings, andSo Forth with Directional Pervasion inTen Ways (12X10X1=120)1. May all beings in the eastern direc-tion not lose the success they have ob-tained.2. May all beings in the western direc-tion not lose the success they have ob-tained.3. May all beings in the northern direc-tion not lose the success they have ob-tained.4. May all beings in the southern direc-tion not lose the success they have ob-tained.5. May all beings in the southeasterndirection not lose the success they haveobtained.6. May all beings in the northwesterndirection not lose the success they haveobtained.7. May all beings in the northeastern di-rection not lose the success they haveobtained.8. May all beings in the southwesterndirection not lose the success they haveobtained.9. May all beings in the lower directionnot lose the success they have obtained.10. May all beings in the upper direc-tion not lose the success they have ob-tained.

11-20. May all breathing beings in theten directions not lose the success theyhave obtained.21-30. May all creatures in the ten di-rections not lose the success they haveobtained.31-40. May all persons in the ten direc-tions not lose the success they have ob-tained.41-50. May all those who have a per-sonality in the ten directions not losethe success they have obtained.51-60. May all women in the ten direc-tions not lose the success they have ob-tained61-70. May all men in the ten directionsnot lose the success they have obtained.71-80. May all Noble ones in the tendirections not lose the success they haveobtained.81-90. May all worldlings in the ten di-rections not lose the success they haveobtained.91-100. May all deities in the ten direc-tions not lose the success they have ob-tained.101-110. May all human beings in theten directions not lose the success theyhave obtained.111-120. May all those who are in thestates of deprivation not lose the suc-cess they have obtained.

THE THREE KINDS OF EQUANIM-ITY, OR THE 132 WAYS OF EQUA-NIMITYThere are three kinds of Equanimity thatare practiced with (1) unspecified per-vasion in five ways, (2) specified per-vasion in seven ways, and (3) directionalpervasion in ten ways.

(1) How to Send Equanimity with Un-specified Pervasion in Five Ways(5X1=5)One can send Equanimity with the un-specified pervasion in the following fiveways:1. All beings are the owners of theirKammas (deeds or actions).2. All breathing beings are the ownersof their Kammas.3. All creatures are the owners of theirKammas.

Myanmar Festivals(by U Hla Min)

Q1. How many Myanmar Festivalsare listed on the TBSA invitation?A1. Twelve (one festival for everymonth)

Q2. How many festivals does TBSAcelebrate every year?A2. Six

(1) Hta-ma-ne pwe(2) Thingyan(3) Kason(4) Waso(5) Thadinkyut(6) Tazaungdaing (Kathina)

Q3. Are Myanmar festivals social,religious, or both?A3. Some festivals like Hta-ma-nepwe and Thingyan started as socialfestivals. The Myanmar prepare Hta-ma-ne celebrating the yield of theirfields. Thingyan ushers in the newMyanmar year in mid-April. AsSayadaw U Silananda explained, theMyanmar added a religious flavor tomost of their festivals by performingmeritorious deeds. Some celebratesocio-religious events. For example,the Hta-ma-ne pwe is held in conjunc-tion with "Ovada Patimauk" (the reci-tation of Buddha's exhortation). TheMyanmar usher in the New Year byinviting monks for "soon" offering,washing/shampooing the hair of theelderly, taking eight precepts, andpracticing vipassana meditation.

The Full Moon Day of Kason isthrice-blessed day for the Buddhists.It is known also as "Buddha's day".

The Full Moon Day of Waso andThadingyut mark the beginning andend of the Buddhist Lent. Buddha'sFirst Sermon was delivered on thenight of the Full Moon of Waso. TheThadingyut is also celebrated as"Abhidhamma Day".

The Full Moon Day ofTazaungdaing is the last day whenkathina robes can be offered.

Back in Myanmar, the festival oflights (and the accompanying pwes)is celebrated in Thadingyut andTazaungdaing.Continued on page 14..


Dhamma Vihara new building (October 2001)

Dear Dhamma Friends:

Greetings from Mexico, but this time, I am writing youfrom the Dhammananda Vihara in Half Moon Bay. It ismy first visit here and it is like being in Myanmar in thiscontinent.Congratulations for your new building! I know it repre-sents lots of effort and hard work from all of you.

Here are some newsfrom the DhammaVihara in Mexico:

In January 2001,we were honoredwith the visits ofVen. Ajahn Tongand Ven. AjahnSuphan accom-panied with agroup of nuns, allfrom Chiang Mai,Thailand, and inApril, the visit ofBhikkhu Thita-punno, a MexicanTheravada monk(believe it or not)who resides atBirken ForestMonastery in Brit-ish Columbia, Canada.

May 20, 2001, was a very special day. We celebratedthe International Buddha’s Day (Vesak) with many lo-cal people in attendance, as well as the representa-tives of the different Buddhist Communities in Mexico.We set our goal to use the kitchen for the first time inthe new building for that day, and… we made it! Also,finally we got our Chevrolet Blazer as the result of thedonations from our campaign “Wheels for the Vihara”to make it easier for the shopping and errands.

On the last weekend of August we held our first for-mal retreat in the Dhamma Vihara and I can proudlytell you it was a success. We keep growing little bylittle, adapting new rooms, and improving all the facili-ties for yogis. Once again, I would like to extend theinvitation to our Dhamma friends in the USA and over-seas to come to the Dhamma Vihara and have a tasteof the Mexican hospitality, friendliness and great sup-port for your practice from Ven. U Nandisena, you will

not be disappointed.

I have heard the difficulties you are facing now withyour construction. In Mexico we have a “different kindof Dukkha”. Unfortunately we do not have a Buddhistcommunity of families residing in Mexico to help us

and we have toshow them all theresponsibilitiesand service workthat should bedone at the Mon-astery. (Remem-ber this is the firstmonastery inMexico!) Pleasehelp us to con-tinue making allthese things pos-sible, not only byyour generositybut also by yourexample.

The DhammaVihara will behonored againwith Sayadaw USilananda visit on

March 6, 2001. This could be an excellent opportunityto join us. If you are interested please contact us toour e-mail address: [email protected]

May the Triple Gem shower blessings upon you and yourfamilies and I hope to see you maybe one day at theDhamma Vihara in Mexico.

Rutty BessoudoPresident CMBT

Rutty Bessoudo is a student of Venerable U Silananda.She has a Diploma in Buddha Dhamma (1999) from theInternational Theravada Buddhist Missionary University,Yangon, Myanmar. You may contact her [email protected]. If you wish to help the Mexi-can Vihara you may make a donation and send to:Dhammananda Vihara, Attn. Mexican Vihara, 17450South Cabrillo Hwy., Half Moon Bay, CA 94019

News Update from the Mexican Vihara



the attack. Those who died and noware in a new existence will hopefullyknow about our sharing of merit withthem here, and accept our sharing ofmerit. If they accept and rejoice at themerit we do here for their benefit, theywill get merit themselves and enjoythe immediate and abundant resultsof that merit in their new lives. This ishow, according to the Buddhist teach-ing, those who are left behind in thislife can do something for the benefitof those who have departed this life.

In addition to sharing merits withthose who died in the attack, we ex-press our deep-felt sympathy to thosewho suffered this tragic loss of lovedones, and pray that they find conso-lation in the teachings of their respec-tive religions. We also express ouradmiration for those who workedhard, even at the risk of their ownlives, to help relieve suffering, whomade contributions to the relief fundand who eagerly donated blood whichis vital in such tragic incidents wheregreat loss of blood is involved.On this occasion, we would also liketo contemplate on life and death. Ev-erything in the world including livingbeings is governed by the law of im-permanence. According to this natu-ral law, everything that has a begin-ning must inevitably have an end.Much as we would like to be perma-nent, to live forever, we all know thatwe also will meet the end sooner orlater. This is the fact of life, the fact ofeverything animate or inanimate. Asthose who died in the attack had thebeginning when they were reborn ashuman beings, they had to have theend as all of us will one day. But whatis tragic about them is that they hadto meet the end in such a violent way.We are sorry, deeply sorry, for themto have their lives cut short abruptlyand met this tragic death, but alas!this is the way kamma works. Kammaknows no favors, kamma is impar-tial; good kamma will give good re-sults and bad kamma will give badand painful results. So, following this

law of kamma, judging from the pain-ful result they suffered, we have toaccept that their death must be theresult of some bad kamma they didin one of their past lives.

Friends and Devotees, violence isrampant in the world; there is violencein homes, in schools, in offices, inmany other places; violence is per-petrated by human beings on humanbeings, by human beings on animals;and violence takes many forms. Vio-lence has become a universal prob-lem, not confined to just one family,or one community or one nation. Butwhen dealing with problems, we mustgo to the real roots of these problemsand not just scratch the surface. Solong as people are ignorant and pro-mote hate, there will always be vio-lence in the world. As Buddha said,‘hatreds never cease by hatred, onlyby non-hate they cease.’ Therefore,

if we want to banish violence from theworld we must banish hate and an-ger first. To achieve this noble qual-ity, we must cultivate non-hate, wemust cultivate love, kindness, andcompassion.

And these we must cultivate in our-selves first, and then we will help andpray for others to have love, kindnessand compassion, to be happy andpeaceful. If we sincerely sendthoughts of love, kindness and com-passion, if we sincerely pray that allbeings be happy and peaceful, if weteach people to cultivate love, kind-ness and compassion, and if we showlove, kindness and compassion in allour bodily, verbal and mental deedsas well, I am confident that the worldwill become a better and happy placeto be in, because those whose mindsare peaceful do no violence. Here

I was born in Yangon, Myanmar and immi-grated to the United States when I was tenyears old. Although I was born into a Bud-dhist family, we belonged to the schoolwhich practiced and blended Chinese tra-dition and Mahayana Buddhism. Here in theUnited States, I have my first taste and un-derstanding of Theravada Buddhism.

As I was growing up in America, my momwas concerned that my sister and I mightlose our religion and culture. Therefore, shetook us to every festival and ceremony heldby TBSA. In 1997, I joined the TBSA’sMettavihari Chanting Group along with my

mother and sister. We learned to recite the numerous suttas and prayers. Mymom felt that we should also take the Aye-Thet Scholarship Examination toextend and refine our knowledge and understanding of Buddhism.

As first, we felt like our mom was giving us undue pressure, but now I wish tothank her from the bottom of my heart. The prizes and rewards given to thesuccessful recipients are just “icing on the cake”. We now really know what itis to be a true Theravada Buddhist.

Biography of Olivia Leong

Olivia is one of the students who took the Aye-Thet Scholarship examina-tion. We will publish biographies of some students in the future issues.Here is a short autobiography of Olivia:

continued from page 1 (U Silananda)..



praying means making wishes thatother people also practice love, kind-ness and compassion, and for themto be happy and peaceful; or pervad-ing all beings without exception withthoughts of love, kindness and com-passion.

So, despite whatever emotions wehave at this time, let us practice lov-ing-kindness, and then concentrateon doing merit and sharing the meritwith those who died in the attack. Bythe collective power of goodwill, lov-ing-kindness and compassion of allof us, let us make the world a betterplace where PEACE and HARMONYprevail.

We will be loving, kind and compas-sionate to all beings.We will express love, kindness andcompassion in all our deeds—bodily, verbal and mental.

THE CHANT OF LOVING-KINDNES

May all beings be happy and se-cure, may their hearts be whole-some!

Whatever living beings there be–feeble or strong,–long, stout or medium,–short, small or large,–seen or unseen,–those dwelling far or near,–those who are born and those

who are to be born,may all beings, without exception,be happy and peaceful.

Let none deceive another nor de-spise any person whatever in anyplace.In anger or ill-will, let him not wishany harm to another.

Just as a mother would protect heronly child at the risk of her own life,even so, let us cultivate a bound-less heart towards all beings.

Let the thoughts of boundless love

pervade the whole world–above, below and across with-

out any obstruction,–without any hatred, without any

enmity.

Whether we stand, walk, sit or liedown, as long as we are awake, letus develop loving-kindness towardsall beings.

May all those who perished in theattack and their dear and lovedones, may all those who render self-less service to the relief efforts, mayall those who contribute whateverthey can to this compassionate un-dertaking—may they all be well,happy and peaceful.

continued from previous page SHARING OF MERITFor the benefit of those who lost theirlives in this terrible attack, we nowformally make this donation to theRelief Fund. We now share this ourmerit we gained by this donation andpractice of loving-kindness with allthose who lost their lives in the at-tack. May they all know this act ofmerit of ours and accept our offer ofmerit; may they rejoice at this meritand enjoy the immediate and abun-dant results of the merit. May they bewell, comfortable and peaceful inwhatever life they have been reborn.

We also share this merit with all be-ings. May all beings be well andhappy.

Would you like to save a life?

You could be a match for Joanne or thousands like her

Joanne Pang is an 8-year old girl (from Burma) who was diagnosed withLeukemia in 2nd grade and sadly, Joanne's disease has taken a turn for theworse. Joanne's doctors have indicated that she urgently needs a bone mar-row transplant from a compatible donor within 3 months (as of December --Editor's note). Joanne's family is reaching out to the Asian community in aneffort to save their young daughter's life. Because of the characteristics ofstem cells, source of blood formation, the best chance of finding a matchingdonor is from the same ethnic community of the patient. They have searchedfor a match through the National Bone Marrow Donor Program, and thus farthere is not a matching donor. You, or someone you know, might be thatspecial somebody that can save her life. For more info, please contact DianeAlves at 415-242-7127, or Daniel Chein at 415-987-7899.

Some Myanmar Writers and WritingsMatch the following authors and their writings:

A. Dr. Htin Aung 1. Burmese SunshineB. Dr. Hla Pe 2. Anawratha of BurmaC. Dr. Maung Maung Pye 3. Burmese DramaD. Dr. Ba U 4. My BurmaE. Daw Khin Myo Chit 5. Burmese Proverbs

Answer: A-3; B-5; C-1; D-4; E-2


to time and resources, it is non-trivialto publish a newsletter every three orfour months. On the other hand, thepublication of web pages of the website depends not on rigid productiontime-line; the frequency of additionsand updates depend on the workloadof the web team in general, and webmaster and content editor in general.

Several articles from the past news-letters have been posted on the website. Several Myanmar articles fromthe newsletters have also been trans-lated for the general audience andposted on the web site. They include:Evolution of the Dhammanandanewsletter ("Fruits of Cetana")Summer school at TMC ("Next YearAlso I'd Gladly Go")Reflections on youth and old age("Talking Photo")

Our Patron SayadawsSayadaw U Silananda is a prolificwriter, teacher and meditation mas-ter. Sayadaw has written dhammaarticles and books in both English andMyanmar. His devotees look forwardto disseminate Sayadaw's teachingsas dhamma dana, e.g. in "Suki HotuPublications".

Despite his busy schedule as Rectorof the Buddhist University and as theOvadacariya Sayadaw of numerousmonasteries and Therava Buddhistsocieties, Sayadaw U Silananda has

unfailingly contributed to theDhammananda newsletters. In thisissue, we feature an article "Buddha'sday" and a transcription of a talk bySayadaw U Silananda.

The Full Moon Day of Kason is theThrice-blessed day for Buddhists --birth of the Bodhisatta, the Enlight-enment, and the Parinibanna.

An interfaith memorial service for theSeptember 11, 2001 victims was heldat the UN plaza. Sayadaw USilananda gave a dhamma talk inwhich he explains, among otherthings, a Buddhists' view of life anddeath, and the sharing of merits.

In the early issues of the Newsletter,Sayadaw U Sobhana contributeddhamma articles. He also has hand-written notes on Buddhism over athousand pages. He conductedcourses in Myanmar, English, andThai.

Sayadaw U Jotalankara is a multi-lin-gual writer. He has publisheddhamma articles and books inMyanmar, English, and Japanese. Inthe English section, Sayadaw UJotalankara writes about the practiceof karuna, mudita, and uppekkha.Earlier, Sayadaw U Jota has writtenabout practicing metta (lovingkindess). The four constitute the"Bhamaviharas". In the Myanmarsection, Sayadaw authors a Q&A col-umn and also contribute additional

articles as time and space permits.

Sayadaw U Osadha has conductedBuddhism courses for the youths. Healso contributes regularly in theMyanmar section of this Newsletter.He has also transcribed Sayadaw USilananda's dhamma tapes.

The fifth resident Sayadaw, UNandisena, has been devoting histime to the propagation of sasana inMexico. He has written articles in bothEnglish and Spanish. You will be de-lighted to read the CBMT President'sletter about the Theravada Buddhistactivites in Mexico.

Kathina CeremonyDespite inclement weather and be-ing the Sunday of a 4-day Thanks-giving Holiday weekend, numerousdevotees and well-wishers attendedthe Kathina (Kathein) ceremony heldat the Dhammanda Vihara on No-vember 25, 2001. Among the attend-ees were Ma Karuna, who has dis-tributed Bodhi saplings, and a Malay-sian yogi, who brought over 19 robesdonated by Sayadaw U Silananda’sdevotees in Malaysia and Singapore.Last, but not the least, the majority ofthe Newsletter Team showed up fora group photo session. The photoaccompanies the article “Fruits ofCetana” (translation of the Myanmararticle published in the 20th Anniver-sary Issue of the DhammanandaNewsletter).

hood and makes up his mind to go alongthe ‘saÑsÈra’ for many many aeons,many many world cycles. But he musthave that potential to become an Arahantin that life.

The forth requirement is that he mustsee a living Buddha and make the aspi-ration in the presence of that living Bud-dha. Only then will his aspiration besuccessful. If he makes an aspiration infront of a pagoda, in front of a Buddhastatue or in front of the Paccekabuddha

(the separate Buddha), or in front of thedisciple, then his aspiration will not besuccessful. So a person who wants tomake an aspiration for Buddhahoodmust make it in the presence of a livingBuddha.

The fifth requirement is that at the timewhen he makes an aspiration, he mustbe a recluse, he must be a monk, he mustbe a hermit or he must be some reli-gious person who believes in the law ofKamma, and who believes in the moralefficacy of Kamma. So if you do not

believe in the law of Kamma, your as-piration will not succeed.

The sixth requirement is that that per-son must have obtained the eight attain-ments, eight JhÈnas and five supernor-mal knowledges called AbhiÒÒÈ. Thatperson must have eight attainments,eight JhÈnas and five AbhiÒÒÈs to as-pire for Buddhahood. When a person ispossessed of abhiÒÒÈs, then that personcan fly through the air, he can remem-ber his past lives and he can read the

continued from page 2 (Editorial)..

continued from page 3 (Buddha Day)..


Continued on next page 14..


To be continued in the next issue...

minds of the others and so on. So a per-son who aspires for Buddhahood musthave these qualities.

And the seventh requirement is that hemust have a strong dedication. Thatmeans he must be ready to give up hisown life for the sake of the Buddha, orhe must be ready to give up his life andeverything for the attainment of Bud-dhahood. So only when he has suchstrong devotion to Buddhahood can hisaspiration succeed.

Eight requirement is he must have a verystrong desire to become a Buddha. Hisdesire must be so strong that he is readyto walk from end of the world to theother end filled with hot glowing char-coals or embers. Suppose, the world iscovered with hot glowing charcoals, andthen somebody who is trustworthy saysto him, ‘If you can walk form this endto the other end, you will become aBuddha,’ he will do so. His desire is sostrong that he will not flinch from walk-ing through the glowing coals from oneend of the world to the other.

Suppose a person who is endowed withthese eight qualities makes an aspira-tion in the presence of a living Buddha;then the Buddha will look into the fu-ture and find out whether the personmaking the aspiration is fit to become aBuddha. And if He sees that that personis fit to become a Buddha, then He wouldmake the proclamation: “This personwho is making the aspiration here willbecome a Buddha like me in the far dis-tant future. It is important for a personwho makes the aspiration of Buddha-hood to get the declaration or predic-tion form a living Buddha that he willbecome a Buddha in the distance future.From the time he gets the declarationby a living Buddha, a person becomes aBodhisatta. Or we can say that he be-comes an ‘official Bodhisatta’ form thatmoment.

Then what must a Bodhisatta do? Whatqualities or perfections must he developso that he is qualified to become a Bud-dha? Now it is said that all Bodhisattas,

after getting the prediction form a Bud-dha, tried to find out what he must ful-fill. And it is said that to his mind theten perfections or ten PÈramÊs come tohim one by one. So without being toldby anybody, he knows what he mustfulfill. I think you are familiar with thePÈramÊs. There are ten of them taughtin TheravÈda Buddhism and these tenPÈramÊs or these ten perfections or theseten practices must be fulfilled to the ut-most by a Bodhisatta. In order to bringto perfection the accumulation of thePÈramÊs, a Bodhisatta needs a long longtime, not just one life, not just a hun-dred, not just a thousand, but four‘incalculables’ and one hundred worldcycles. One world cycle lasts for im-measurable years. So you can imaginehow long it will take a Bodhisatta tofulfill to perfection these PÈramÊs. (One‘incalculable’ is said to be as great asthe number 1 followed by 140 zeros.)

There are three kinds of Bodhisattas. Thefirst one is one whose wisdom is pre-dominant and the second is one whosefaith or SaddhÈ is predominant and thethird is one whose effort or energy ispredominant.

For the third one whose effort or en-ergy is predominant, it would take 16incalculables and one hundred thousandworld cycles. And for second one whosefaith is predominant, it will take 8incalculables and one hundred thousandworld cycles. Only for the one whosewisdom is predominant, it will take 4incalculables and one hundred thousandworld cycles.

So if you want to aspire for Buddha-hood, which Bodhisatta would youchoose? The third or the first or the sec-ond? For us, even the time required forthe first type of Bodhisatta is far toolong. But there was at least one personthat I have heard of who aspired forBuddhahood as a third type.

It is said that that person–he was aSayadaw, he was a monk. It was saidthat he was dull in his memory; he couldnot memorize quickly. So in order tomemorize just one verse, he had to re-

peat it for more than a hundred times.So he used a rosary and then he recitedthat verse once, and he push down thebead one and so on. So he had to usethe whole one hundred and eight beadsin order to get just one verse memo-rized. But he was very energetic, so hebecame a very learned Sayadaw. Andhe wrote many books and at the end ofone book, he said:

“As a result of writing this book forthe benefit of other people, may I be-come a Buddha whose energy is pre-dominant.”

So he was prepared to go this long longway to become the Buddha. He is veryadmirable.

When a Bodhisatta fulfills the PÈramÊs,he fulfils them to the utmost. There areten PÈramÊs and each PÈramÊ is dividedinto three levels, let's say ordinary level,intermediate level, and ultimate level.So all three levels he must fulfill. Forexample, the first of these PÈramÊs isDÈna, giving. When a person gives whathe possesses, his riches and his posses-sions and so on, this is the giving onordinary level. But if he gives away hisown limbs like a finger, like the eye,like ear, then it is called the intermedi-ate level. And if he gives his own lifefor the benefit of others, then that levelis called the ultimate level. So aBodhisatta must be able and willing togive up his life for the benefit of oth-ers. That is why to fulfill the PÈramÊsof a Bodhisatta is very very difficult.

We cannot even fulfill the first level;we cannot give up everything we pos-sess to other people. When we give, wemay give some but not all we possessbecause we have to look at our own sur-vival. But Bodhisattas are not like this;it is said that when Bodhisattas give, theygive away like turning the water potupside down so no water remains in thepot. So Bodhisattas fulfill their PÈramÊslike that. That is why they become Bud-dhas.

continued from previous page..


reaucracy from San Mateo County,Coastside County Water District(CCWD), and Half Moon Bay Fire De-partment (HMBFD).

All the roadblocks have been clearedand the construction is back on track.We plan to drill a new artesian wellsince the water service from CCWDis not sufficient for use by both build-ings. Well water will be used for theMeditation Center. As mandated bythe HMBFD, we will build a water stor-age tank for fire fighting.

I am confident that all aspects of con-struction will be completed in early2002. Thank you all for your patienceand continued support.

4. All persons are the owners of theirKammas.5. All those who have a personality arethe owners of their Kammas.

(2) How to Send Equanimity withSpecified Pervasion in Seven Ways(7X1=7)One can send Equanimity with the speci-fied pervasion in the following sevenways:1. All women are the owners of theirKammas.2. All men are the owners of theirKammas.3. All Noble ones are the owners of theirKammas.4. All worldlings are the owners of theirKammas.5. All deities are the owners of theirKammas.6. All human beings are the owners oftheir Kammas.7. All those who are in the deprivationare the owners of their Kammas.

(3) How to Send Equanimity to AllBeings, All Breathing Beings, and SoForthwith Directional Pervasion in TenWays (12X10X1=120)One can send Equanimity with the di-rectional pervasion in the following tenways:1. All beings in the eastern direction arethe owners of their Kammas.2. All beings in the western directionare the owners of their Kammas.3. All beings in the northern directionare the owners of their Kammas.4. All beings in the southern directionare the owners of their Kammas.5. All beings in the southeastern direc-tion are the owners of their Kammas.6. All beings in the northwestern direc-tion are the owners of their Kammas.7. All beings in the northeastern direc-tion are the owners of their Kammas.8. All beings in the southwestern direc-tion are the owners of their Kammas.9. All beings in the lower direction arethe owners of their Kammas.10. All beings in the upper direction arethe owners of their Kammas.

11-20. All breathing beings in the tendirections are the owners of theirKammas.21-30. All creatures in the ten directionsare the owners of their Kammas.31-40. All persons in the ten directionsare the owners of their Kammas.41-50. All those who have a personalityin the ten directions are the owners oftheir Kammas.51-60. All women in the ten directionsare the owners of their Kammas.61-70. All men in the ten directions arethe owners of their Kammas.71-80. All Noble ones in the ten direc-tions are the owners of their Kammas.81-90. All worldlings in the ten direc-tions are the owners of their Kammas.91-100. All deities in the ten directionsare the owners of their Kammas.101-110. All human beings in the tendirections are the owners of theirKammas.111-120. All those who are in the statesof deprivation in the ten directions arethe owners of their Kammas.

The benefits of practicing Compassion,Sympathetic joy, and Equanimity aregenerally equal to those of Loving-kind-ness.

continued from page 1 (Construction)..

continued from page 7..

Thanksgiving RetreatSayadaw U Silananda conducted theAnnual Thanksgiving Meditation Re-treat at the Thatagata Meditation Cen-ter (TMC), San Jose, for the tenthyear. As in the past years, yogis fromMyanmar, Canada, Malaysia,Singapore, Japan, Mexico, Jamaica,and various parts of the United Stateshave requested Sayadaw USilananda to give dhamma talks, holdmeditation retreats, and to allowdhamma dana distribution of histeachings in various media: leaflets,books, audio and video tapes, andCDs. For details of Sayadaw’sdhamma duta missions, please con-tact Sayadaws U Jotalankara and UOsadha.

continued from page 12 (Editorial)..

Spring

birds flying northnew leaves

appearing on the main stagewind

knocking at the door“is that you, spring?”

Theikdi

w a t c h i n g

just watch

minddoing its job: always thinking

like watching waveslike watching clouds

just watch

Theikdi


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The Illustrated History of BuddhismAk'¨jzpfpOf tm;vHk;udk "gwfyHkrsm; jzifh a0a0qmqm azmfjyxm;onfh pmtkyf

A fine book that contains many arts of a famous Myanmar Artist illustrating thelife of Gotama Buddha. Easy to understand for youngsters. A good gift item forsomeone who is interested in Myanmar culture and religion.

Getthisbook

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aiG $20jzifh þpm

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tdrfaxmifusjyefawmh q&muawmfb0ESifh tifrwefrS rme}uD;cJhjyefygw,f?q&m0efjzpfvmjyef awmhvJ “trsddK;xJrSmigvkdvl&Sdwm &Sm;w,f” vkd@ rmeaxmifcJhjye fy gw,f? bk&m;ausmi f ;uefr Sma0,sm0pPvkyfzkd@ qkdwmu tcsdefawmfawmf &Sm,lcJh& ygw,f?

'DEkdifiHukda&mufvmawmh q&m0efpmar;yGJvnf; rajz/ yifyef;wJhtvkyfacgif;pm;wJhtvkyfukd r&Sm/ tysif;ajytcsdefykdif; tvkyfudkvkyf/ ykdwJhtcsdefrSm Bay

Area u bke f ; }uD;ausmi f ;awGr Sma0,sm0pP ulvkyfygw,f? “tvkyf[l or#*k%f&KSdw,f” vdk@ cH,l+yD; b0rSm &kef;uefae=uwJh b0wlawGbJvkd@ tm;vkH;ukd&if;&if;ESD;ESD; wajy;wnf; qufqHyg w,f?tJ'd tcs de fusrS e dA Šmefaqmfb0rSmtwdwfuxifwvkH;ESif h rSm;cJ hr_awG&J hwefjyef&kdufcwfvmygw,f? tckrS “olubmrSvkyfrpm;wwfwJh ol/ txl;ojzifh0ifaiGraumif;wJh rdef;r” vkd@ tES drfc H&ygw,f? uk d,f hp dwftrSm;zufuk dr,Gi f ;r dz k d @ w&m;E Sp fvk H ;oGi f ;&i f ;“axmifv$m;wuf=uG/ rmefrme/ avsmusaemufqkH;&Sdacs.” vkd@ qifjciff&ygw,f?‘ig0Éfvnfwmygvm;’ vkd@vnf; oHa0*&rdygw,f?

'd&ufxJrSm oHa0*&p&muawmhw&pyf }uH Kc J h&ygw,f? aq;ausmif;wkef;u q&mrwa,muf uifqma&m*gE Si f h uG,fvGe fc J h&ovk d / tuk d }uD;tzt&mvkd tm;xm;cJh&wJh tukd}uD;vJuifqmeJ@ qkH;oGm;jyefygw,f? Bay Area

rSm emrnf}uD;wJh oGm;q&m0efwa,mufpmrsufESm 26 wGif quf&ef-


pm&_olrsm;onf Ak'<bmomESifhywfoufI rdrdodvkdaom tcsuftvufrsm;&Sdygu tusOf;csKyfI vkd&if;ukdar;jref;Ekdif =uygonf/ Tpmapmifem,utzGJ@0if q&mawmfOD;aZmwmvuFm& (omoe"Zod&Dy0&"rRmp&d,˜ 'DCbm%u 'DCedum,aum0d')u odoifhodxkduf ajzoifhajzxkdufaom ar;cGef;rsm;ukdtusOf;csKyfI ajzqkdoGm;rnf jzpfygonf? (T. B. S. A)

b–o–a&;jyóe– ar;ajz&–

ar;cGef; 1? ? t&Sifbk&m;—‘tvkdjynf honf’qkdaomAk'<qif;wkawmftm; yef;ponfukd;rsdK;pDv_K+yD; qkawmif; v#iftrSefwu,f tvkdjynfh0Ekdifygoavm´ tb,fha=umifhenf;ázmfjyygtwkdif; Ak'<a[m=um;cJhygoavm´ ajz=um;ay;apvkdygonfbk&m;?

ar;cGef;2? ? t&Sifbk&m;—qkawmif;yG Jusif;yI Ak'<bk&m;&SifxHrSm qkawmif;jcif;onf ax&0g' Ak'<bmomESifhnDygovm;´ Ak'<bk&m;&Sifu trSefwu,f qkawmfay;oem;ygovm;bk&m;´

ar;cGef; 3? ? t&Sifbk&m;—r=umrDu wynfhawmfxHokd@AGD'D,kdacG 2-acG a&muf&Sdvmygonf/ 2-acGvkkH;wGif Bay Area

twGif;&S d ausmif;xkdifq&mawmfwpfyg; yXmef;&GwfaepOfapwDawmfrS a&mifjcnfawmf uGefhjrL;ae=umif; azmfjyyg onf/"mwfawmfonf b,ftcgrSm bma=umifh uGef@jrL;ygoenf;ázmfjyygtwkdif; trSefwu,f uGef@jrL;avh &Sdyg oavmÁk'<a[m=um;csuf &Sdygoavm´ ajz=um;ay;apvkdygonfbk&m;?

Steven Arther Lee , Daly City.

tajz 1? ? a&S;OD;pGm Ak'<qif;wkawmf. t"dyg,fukd odzkd@vkdygonf/ Ak'<qif;wkawmf[lonf bk&m;&Sifa[m=um; awmfrlcJhaom apwDawmfokH;rsdK;teuf oufawmfxif&Sm; bk&m;&Sifudk&nf&G,fI ukd,fawmfpm; xkvkyftyfaom “O'Nd \uapwD”jzpfonf/ ‘tvdkjynfhonf’[laom txl;jyKyk'f onf [email protected],lqcsufom jzpfonf/ ‘yef;ponf ukd;rsdK;pD’[laompum;onfvnf; aA'ifq&mwkd@. tokH;a0[m&om jzpfonf/rnfonfhAk'<qif;wkawmftm;rqkd yef;wpfyGifh˜ESpfyGifh ponfjzifhylaZmfIqkawmif;Ekdifygonf?

igwkd@bk&m;&Sifvufxufawmfu “Ormykyd‰,”rnfaomrax&fwyg;&SdcJhygonf/ xkdrax&ftavmif; trsdK; aumif;om;onf y&dedAŠmefpHvGef+yD;aom od'<wbk&m;&Sif. apwD awmftm;ESif;csyf(tnKda&mifyGif haom yef;yifwpfrsdK;) yef;wpfyGif hukd

v_K'gef;ylaZmfcJ haomaumif;r_a=umifh 94-urBmwkd@ywfvkH;tyg,f'k*~wdpum;ukdr# rod&yJ ok*wdbkHwkd@Y om jzpfcJh&+yD;v#[email protected]&m;&Sifvufxufawmf0,f yÉdorBd'gywW &[E Wmjzpf&onf[k Ormyky‰d,aw&ty'gefY vm&Sdygonf?

qkawmif;jynfhr_ rjynfhr_um; v_K'gef;ol.tay: Yomwnfygonf/ v_K'gef;olonf (1) &wemokH;yg;wkd@Y xufoef,kH=unfaom o'<g/ (2)ukd,fusifhoDv/ (3) ppfrSefaom bmoma&;t=um;tjrif okw/ (4) vGwfvGwfay; urf;pGef@}uJ jcif; pm*/(5) ypPKyèf wrvGef tusdK;pD;yGm;ukdodaom ^m%fynm/Tig;rsdK;wkd@ESifhjynfhpkHI qkawmif;v#if qk awmif;jynfh0Ekdifa=umif; Oy&dyÀmo ocF g&kyywWdokwfY vmygonf?

tajz 2? ? qkawmif;yGJusif;yI bk&m;&SifxHrSm qkawmif;jcif; onf ax&0g'Ak'<bmomESifh rnDyg/ bk&m;&Sifu qkawmfay;oem;onf[k r&Sdyg/ ukd,fwkdifusifhv#if vlcsrf;om ewfcsrf;omjA[Rmcsrf;omwkd@tjyif edAŠmefukdyif &Ekdif aom vrf;pOfrsm;ukdomn$ef=um;awmfrlonf/ tyg,fav;yg; oGm;&rnfhvrf;qkd;rsm;ukdvnf; roGm;rdatmif n$ef=um; awmfrlygonf?

tajz 3? ? "mwfawmf[lonf "mwkapwDjzpfonf/ygxdu0*~ tÏuxm orom'eD,okwf omoemuG,f jcif;.tzGifh0,f bk&m;&Sif.t"dÏmefawmfa=umifh omoemuG,fyrnfhaemufqkH;tcsdefrSm oD[kdVfu|ef;(oD&dvuFm EkdifiH)Y "mwfawmfwkd@onfpka0;I r[mapwDawmfokd@ =uG=uvdrfhrnf/ xkdapwDawmfrSwqifh em*'Dy(e*g;u|ef;) vif; vGef;yifapwDawmfokd@vnf;aumif;˜ xkdrSwqifh tdENd,EkdifiH r[maAm"dyv†ifyifokd@vnf;aumif; =uGa&muf=uvdrfhrnf/ e*g;jynf ewfjynfjA[Rmhjynfwkdk@rS "mwfawmftm;vkH;wkd@onf Tr[maAm"dyv†ifok d @om a&muf& S dvm=uvdr f hrnf / r ke fnif;ap ht&G,fr#"mwfawmfwkd@onfyif =um;umv0,f ysufpD;jcif;r&SdukefyJr[maAm"dyv†ifY a&$wkdifuJhokd@ wpfpk wpfcJwnf;jzpfukefvsufa&mifjcnfawmfajcmufoG,fwkd@ uGef@jrL;ukefvwWH@/ p=um0Vm



wpfaomif;rS ewfjA[Rmwkd@onf pnf;a0;=uukefvsuf “,ae@bk&m;&Sifum; y&dedAŠmefpHawmfrlav+yD/ ,ae@ omoemawmfum;qkwf,kwfuG,fy av+yD/ ,cktcg [email protected];jrif&jcif;um;aemufqkH;zl;jrif&jcif;yif jzpfacs.”[k bk&m;&Sify&dedAŠmefpHawmfrlaom ae@xufyif txl;ojzifh}uD;rm;aom oem;jcif;u&k%mukd jyK=uukefvwWH@/ tem*grf &[E Wmwkd@udkxm;I =uGif;usefaomyk*d~Kvfwkd@onf rdrdwkd@oabmtm;jzifh axmufwnf&mr&ukefyJ pkd;&drfylaqG; ikda=uG;=uukefvwWH@/ "mwf awmfwkd@YawaZm"mwfxI rD;v#Hrsm;jzpfum "mwfawmftm;vkH;wkd@ukdt=uGif;tusefr&Sd avmifu|rf;ukefvdrfhrnf/ Tokd@ }uD;us,faom wefckd;tmEkabmfukdjyI "mwfawmfwkd@uG,fyjcif;onfomoemawmfuG,fjcif;yif jzpfonf/ Tonfum; bk&m;&Sif.t"dÏmefa=umifh omoemawmf.uG,fyrnfh aemufqkH;csdef0,f"mwfawmfwk d @ a&mifjcnf awmfv$wfjcif; uGef @ jrL; jcif;jzpfygvdrfhrnf? ('D/ Ï/ 3/ 83-84?)

rdvdENyOSygVdawmf a0\E W&0*~ apwd,ygÉd[m&d,yOSYapwDawmfwefckd;jyjcif;˜ wefckd;rjyjcif;ESifh ywfouf IrdvdE Nrif; }uD;.tar;ud k t&Si fem*aoerax&fajz=um;&m0,f “okH;OD;aomyk*~dKvfwkd@. t"dÏmefa=umifhy&dedAŠmef pH awmfrl +yD;aombk&m;&Sif. apwDawmfonfwefc k d ; jyI t"dÏme frjyKv#i f apwDawmfonfwefckd;rjyyg”[k vm&Sdygonf?

(1) &[E Wyk*~dKvfonf ewfvlwkd@tm;oem;ojzifhapwDawmf .teD;Y&yfvsuf “TapwDawmfonf TrnfTrnfaomwefckd;jyap o wnf;”[k t"dÏmefjyK ./ xkd&[E Wm. t"dÏmeftwkdif;apwDawmfonf wefckd; jy.?

(2) ewfwkd@onf vlwkd@tm;oem;aomtm;jzif h“olawmf aumif;w&m;ukd vltrsm;wkd@ csD;ajrSmuf=uap&ef vnf;aumif;/ apwDawmfukd=unfnkdaomtm;jzifh ukokdvfw&m; wkd;yGm;=uap&efvnf;aumif; TapwD awmfonfTrnfTrnfaom wefckd;jyapownf;”[kewfwkd@. t"dÏmeftwkdif; apwDawmfonf wefckd;jy.?

(3) omoemawmfY =unfndKI todvdrRm ^m%f

ynm &Sdaom a,mufsm;˜ rdef;rwpfa,mufa,mufonf“Tokd@Tokd@aom wefckd;ukd jyygapownf;” [k xkdol.t"dÏmeftwkdif; apwDawmfonf wefckd;jy.?

,cktcg TokH;rs d K;aom apwDawmfwefck d; jyjcif;ã&mifjcnfawmfuGef@jrL;jcif;wkd@ jzpfEkdif=uaomfvnf; TAGD'D ,kdacGrStvif;jzpf&yfrSm AGD'D,kd&kdufpOf rnfolr#rawG@&aoma=umifhewfvltrsm; ukokdvfwkd;yGm;=u&ef yk*~dKvfokH;OD; wkd@wGif wpfOD;OD;.t"dÏmefa=umifh "mwfawmfuGef@jrL;jcif;rsdK; r[kwfEkdifyg?

ax&0g' Ak'<bmom.vrf;n$efr_um; ukd,fwkdifusifh}uHtm;xkwfrS tusdK;&Ekdifaom vrf;pOfjzpfI “Trnf aom apwDbk&m; qif;wkawmfrsm;ukd ylaZmfv#ifum; tvkdjynfh.˜qkawmif;jynfh. [laom ,kH=unfr_onf rSefuef aom t,ltq r[kwfyg/ tjcm;aom apwD bk&m; qif;wkawmfrsm;ukdy laZmfv#ifum; tvkdrjynf h qkawmif;rjynf h [k qk d&m,lq&ma&mufaoma=umifh o&%*kHyif ysufEkd fifonfjzpfIowdxm;=uapvkdygonf?


tqkH;tr =o0g'rsm;

remvkduif;/ 0efwkd&Sif;/ vufiif;csrf;om=u&rnf/a'gorD;v#H/ t=unfhwef/ onf;cHvSyonf?jzpfwkdif;rSwf&_/ owdjyK/ apmifhr_tpOfxm;?

(r[mpnfq&mawmf)

Ak'<jrwfpGm avmif;vsmwkH;u/ aemufqkH;txd yg&rD/vlewfrsm;pGm csrf;oma&;rkd@/ toufay;vkd@ jznfhcJhonf?Ak'<jrwfpGm omoemtwGufawmh/ igyg toufqkH;aprnf/aemufrqkwfaygif ckvkdawG;vkd@/ ukokdvfa&;rkd@ }udK;pm;rnf?

(tr&yl& r[m*E<m&kHq&mawmf)

tukokdvfvkyfief;[m ukd,fuol@ukdwm0ef,l&w,f?ukokdvfuawmh ukd,fubmrS a=umifh=upkdufp&m rvkdbl;/olu ukd,fhukdjyef+yD;wm0ef,l&w,f?

(rif;uGef; wdydÉuq&mawmf)


b0c&D;wGi f vlom;wk di f ; tcuftcJ' kuQrsm;uk djzwfausmf=u& ygonf? atmifjrifr_rsm;&Sdovkd &_H;edrfhr_rsm;vnf;}uHK&yg onf? csD;rGrf;jcif; cH&ouJhokd@ uJh&Jhjcif;vnf; cH&ygonf?wcgw&H trsm; twGuf aqmif&Gufaeygvsuf ta=umif;rJh uJh&Jhwif;qkd=u aomtcg aysmf&$ifpdwfxufoefpGmjzifh vkyfief;rsm;qufvkyf&ef wGef@qkwfrdwwfygonf? a&S@okdk@wkd; aqmif &Guf&efrSmrdrdwkd@ tvkyfjzpf+yD; uJh&Jhwif;qkd&efrSm wyg;olwkd@tvkyfomjzpfygonf? xkd@a=umifh rdrdwkd@onf ZGJ vkH@v ^m%ftajrmftjrif&Sdae&kHESifh r+yD;ao;/ ESvkH;om;}uD;rm;&efvnf; vkdtyfygonf?

xkd@ta=umif;ESifh qufpyfI 1982-ckESpf/ 'DZifbmxkwfReader's Digest rS Anyway trnf&Sd tawG; tjrifopf pmykd'fav;wckukd vufqifhurf;vkdufygonf/

vlwkd@onf ta=umif;rJh,kHvG,fwwf+yD; rdrdtusdK;ukdoma&S@wef;wifavh&Sdygonf?

bmyJjzpfjzpf tm;vkH;ukd cGifhv$wf+yD; arwWmxm;yg?

rdrdu trsm;twGuf aumif;atmifvkyfaeaomfvnf; tcsdK@utrsdK;rsdK;uJh&Jhwif;qkdaewwfygonf?

bmyJjzpfjzpf aumif;atmifqufvkyfyg?

rdrdu &kd;om;pGm ajymqkdvkyfukdifaomtcg tcsdK@aomvlwkd@uavSmifajymif&,fwwf=uygonff?

bmyJjzpfjzpf &kd;om;pGm aexkdifajymqkdyg?

ukd,fh,kH=unfcsufukd xkwfazmfajymqkdaomtcg tcsdK@vlwkd@u&,fp&mtjzpf oabmxm;wwf=uygonf?

bmyJjzpfjzpf ,kH=unf&mukd ajymqkdyg?

&nf&G,fcsuf}uD;}uD;rm;rm; xm;aomtcg pdwfoabmxm;ao;odrfolrsm;u aemufajymifp&mtjzpf oabmxm;wwf=uygonf?

bmyJjzpfjzpf &nf&G,fcsuf }uD;}uD;xm;yg?

ESpfaygif;rsm;pGm }uHpnf}udK;pm;r_rsm;onf wc%twGif;ysufpD;oGm;wwfygonf?

bmyJjzpfjzpf qufvuf}uHpnf }udK;pm;yg?u,fyg,lyg wpmpmjzifh idka=uG;aeolrsm;ukd tultnDay;aom

tawG;tjrifu@tawG;tjrifu@

tawG;tjrifu@tawG;tjrifu@tawG;tjrifu@

bmyJjzpfjzpf O*~g

tcg xkdolrsm;u wkef@jyefapmfum;wwfygonf?bmyJjzpfjzpf olwkd@udk tultnD ay;+rJay;aeyg?

tcsdK@aomae@rsm;wGif rdrdwkd@ ESvkH;om;twGif;Y om,maomoDcsif;oHrsm; qdwfokef;aewwfygonf?

bmyJ jzp f jzp f E Svk H ;om;wGi f oDcsi f ;oHrsm;udef;atmif;aeygap?

vlwkd@onf ta&;}uHK=uaomtcg =oZmtm%m&Sdolrsm;zufu &yfwnfavh&Sdygonf?

bmyJjzpfjzpf edrfhusolrsm;zufu rSefuefpGm &yfwnfay;yg?

vlom;wdk@twGuf tusdK;jyKvkyfief;rsm; woufvkH;vkyfcJhaomfvnf; vltrsm;pku owdrxm;/ todtrSwfrjyK=uyg?

bmyJjzpf jzpf vl@abmifavmutwGuf tusdK; jyKvkyfief;rsm; qufvufvkyf=uyg?

txufygpmykd'fav;onf xl;jcm;aom tawG;tjrifopfrsm;ukd azmfn$ef;aeygonf? tqkH;tpr&Sdaom arwWmw&m;ESifh onf;cHr_w&m;ESpfyg;ukd tav;teuf n$ef;qkdxm;ygonf?tcsKyfqkdaomf txufygpmykd'fonf em&DoHywfay;ouJhokd@[email protected] tm;wif;ap+yD; reufjzeftwGuf pdrfac:r_rsm;ukdtqifhoifhjzpfapygonf?

vnf; um; accident eJ@ qkH;oGm;jyef ygw,f?'gawGukd awG;rdjyefawmh &Snfvsm; wJh b0oHo&mukd

c%xm;/ 'Db0rSm awmif “jzpfcsi fwmvJ rjzpf&wm/rjzpfcsifwmvJ jzpf&rSm” qkdwm rsufjrifoufao jzpfaeyg+yD?pm;0wfaea&;ukd &kef;uefwm[m b0t"dy`g,fukd rjynfhpkHapygbl;? avmb a'go arm[/rmefrmeawGudk y,f/ w&m;emw&m;xkdif arwWmyGm; tr#a0qkdwJh ukokdvftvkyf awGukdtcs de f&oa&G @vky fr S b0t"dy ` g,f jynf hp k Hr,fvk d @edAŠmefaqmfjrifrdygw,f?

‘txifao;jcif; tcsif;csif; uif;&Sif;=uygap’ vkd@qkawmif;vkduf ygw,f?

pmrsufESm 23 rS tquf-


vSL&efajruGuf 40-omusefvSL&efajruGuf 40-omusefvSL&efajruGuf 40-omusefvSL&efajruGuf 40-omusefvSL&efajruGuf 40-omusef

Only 40 Lots Left to Donate Out of 900

480, 489, 491, 493, 527, 532, 533, 534, 535, 536, 539, 553, 554, 561, 562, 564, 566, 572, 574, 635, 636, 663, 672,676, 687, 691, 692, 695, 697, 703, 705, 706, 726, 730, 739, 752, 759, 761, 762, 763.

yifrausmif;aqmifBuD;ESifh "r®m&kHyifrausmif;aqmifBuD;ESifh "r®m&kHyifrausmif;aqmifBuD;ESifh "r®m&kHyifrausmif;aqmifBuD;ESifh "r®m&kHyifrausmif;aqmifBuD;ESifh "r®m&kH

pOf trsdK;trnf tykdif; OD;a& vuf&Sd tv_KaiG1 &kH;cef; 1 vªEkdif 50002 a,m*Dp}uøvr;f tuef@ 5 1uef@usef wuef@v#if 20003 toHcsJ@pufwpkH 1 vªEkdif 50004 v#yfppfrD;qufoG,fa&; tpk 10 8 pkusef wpkv#if 20005 trkd; tpk 15 6 pkusef wpkv#if 20006 rsufESmusuf tpk 10 9 pkusef wpkv#if 20007 aq;okwf tpk 15 vªEkdif wpkv#if 20008 rdv†mqufoG,fa&; tpk 15 vªEkdif wpkv#if 20009 tkwfjrpf tpk 15 vªEkdif wpkv#if 200010 txufxyfa&csdK;cef; 1 vªEkdif 300011 usef;rma&;ac|;xkwfcef; 1 vª+yD; 500012 HVAC tpk 15 vªEkdif wpkv#if 200013 pGrf;tifcsdK@wJholrsm; t0ifvrf; tpk 6 vªEkdif wpkv#if 200014 "rRm&kHbufavScg;twuf tpk 1 vªEkdif wpkv#if 500015 rD;owfuef/ a&ykduf/ a&puf tpk 50 49-pkusef wpkv#if 200016 0&Hwma=uGjym;cif; tpk 8 v_KEkdif wpkv#if 100017 w,fvDzkef;vkdif;cGJrsm;wyfqif&ef tpk 1 v_KEkdif wpkv#if 2500

"r®'geESifh ynmyg&rDtvSL"r®'geESifh ynmyg&rDtvSL"r®'geESifh ynmyg&rDtvSL"r®'geESifh ynmyg&rDtvSL"r®'geESifh ynmyg&rDtvSL

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Theravada Buddhist Society of America17450 South Cabrillo HwyHalf Moon Bay, CA 94019

NON-PROFIT

ORGANIZATION

U.S. POSTAGE PAID

DALY CITY

CA 94015

PERMIT NO. 542

Newly constructed main building of the Theravada Buddhist Society of America. There are roomsfor resident sayadaws and mediation retreat yogis, a mediation hall, and the TBSA office.

Documents

Dhammananda Newsletter - tbsa.org · Dhammananda Newsletter Volume 22 ... Sayadaws at UN Plaza, San Francisco ... U Kyaw Tay Za, U Richard Shwe, and I had to iron out