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nibbana1.pdfThe Practice which Leads to Nibbana3886 viewsVen. Pa-Auk Sayadaw
Translated by Greg Kleiman. This is the method of practising meditation that is taught at Pa Auk Tawya Monastery, (Myanmar) Burma. It is based on the explanation of meditation found in the Visuddhimagga commentary. Because of that the method involves several stages of practice which are complex, and involved. These stages include a detailed analysis of both mentality and matter, according to all the categories enumerated in the Abhidhamma, and the further use of this understanding to discern the process of Dependent Origination as it occurs in the Past, Present, and Future. Therefore people who are unfamiliar with the Visuddhimagga and the Abhidhamma will have difficulty in understanding and developing a clear picture of the practice of meditation at Pa Auk Tawya. For foreigners who cannot speak Burmese this problem is made even more difficult. This introduction has been written to help alleviate these difficulties by presenting a simplified example of a successful meditator's path of progress as he develops his meditation at Pa Auk Tawya.
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bodhic01.pdfBodhicharyavatara3882 viewsShantideva is representative of the Madhyamika school of Mahayana Buddhism. Shantideva was a king's son from South India. He flourished in the 7th to 8th centuries and was a monk at the monastic university Nalanda. He was the author of two surviving works, the Collection of Rules and Entering the Path of Enlightenment.
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04_vibhanga.pdf04 Dependent Arising: Vibhanga3882 viewsLooking at the standard "twelvefold formula" of dependent arising,and the question of life-after-life, or "rebirth.
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05_satipatthana_sutta_01.pdf01 Satipatthana Sutta3877 viewsWe have seen how different approaches to translation provide different approaches to the meditation practice itself. Translation, interpretation and practice all take place within communities. One's choices in translation is also an expression of one's identity. If I identify with a specific tradition, I will translate in a way that fits with that tradition's view of the teaching and the practice. If I refuse to identify with a tradition, preferring to go my own way or be part of the creation of a new tradition, this choice also will condition translation and interpretation. And interpretation conditions practice. The practice is defined by its texts, and the texts are formed by translation and interpretation.
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73_knowledges.pdfSeventy-Three Kinds of Knowledge3872 viewsVen. Nyanadassana, Bhikkhu
Since these knowledges are, as a Summary, very briefly stated,the present translation has explanatory notes in order to facilitate the reader understand them, at least intellectually, more easily. These explanations are based on the Pañisambhid -magga, the Visuddhi-magga and their corresponding Commentaries, and their references are clearly distinguished. The translation of each knowledge
is repeated in the Notes, in bold, for convenient reading.
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pureland.pdfPure Land Buddhism3861 viewsThis book presents the teachings and major tenets of the Pure Land school of Buddhism,as seen from the perspective of two major sister schools: Zen and Taien Taai (Lotus School). Further insights,from the viewpoint of a contemporary Pure Land Master are included in the Appendix. The principal teachings of the Pure Land School are summarized for the benefit of readers.
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good_evil_and_beyond_kamma_in_the_buddha_s_teaching.pdfGood Evil and Beyond: Kamma in the Buddha's teaching3861 views
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02_Orientation-to-practice.mp3(2) Orientation to the Practice3857 viewsOrientation to the Practice of Vipassana Meditation is guidance on how to adjust to and conduct oneself in a retreat environment.
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a_constitution_for_living.pdfA Constitution for Living3848 views
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bps-essay_45.pdfTwo Styles of Insight Meditation3845 viewsToday the practice of insight meditation has gained global popularity, yet in achieving this success it has undergone a subtle metamorphosis. Rather than being taught as an integral part of the Buddhist path, it is now often presented as a secular discipline whose fruits pertain more to life within the world than to supramundane release. Many meditators testify to the tangible benefits they have gained from the practice of insight meditation, benefits that range from enhanced job performance and better relationships to deeper calm, more compassion, and greater awareness. However, while such benefits may certainly be worthwhile in their own right, taken by themselves they are not the final goal that the Buddha himself holds up as the end point of his training. That goal, in the terminology of the texts, is the attainment of Nibbana, the destruction of all defilements here and now and deliverance from the beginningless round of rebirths.
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