

                     *The Anecdotes of Sayagyi U Ba Khin*

                     // Real Accounts of the Teachers //

                         Saya U Tint Yee, IMC Rangoon
                          Saya U Ba Pho, IMC Rangoon
                           Saya U Chit Tin, IMC-UK
                          Saya John Coleman, IMC-UK


                                 Compiled by
                             Saya U Chit Tin, WKH


                               First Print 1982
                            Printed in Switzerland
                             Dhammadana Series 1

                          Copyright and Published by
                   THE SAYAGYI U BA KHIN MEMORIAL TRUST, UK
                    Heddington, Calne, Great Britain, 1982

                             Dhammadana Series 1


                     This gift of Dhamma is made possible
                   by the Sayagyi U Ba Khin Memorial Trust
                           Publication Account Fund



                          Dedicated by the Compiler
                                      to
                                Mother Sayama
                            (Sayama Daw Mya Thwin)

                         ---------------------------


                                  *CONTENTS*

                      THE ANECDOTES OF SAYAGYI U BA KHIN

  Page Nr.
  (Line Nr.)

  Forward......................................................      7
         ......................................................     97
  Introduction.................................................      9
              .................................................    150
  1   Nibbana Dhatu Actually Exists............................     11
                                   ............................    192
  2   Nibbana Dhatu is Power...................................     15
                            ...................................    287
  3   Would Sayagyi U Ba Khin Ever Have Lured away the Followers
      of Other Teachers?........................................    19
                        ........................................   410
  4   Can one Practise Metta-Bhavana Without Being a Vegetarian?    25
                                                              ..   576
  5   How the IMC Rangoon was Founded and Developed.............    29
                                                   .............   722
  6   What I Know About Sayagyi U Ba Khin.......................    39
                                         .......................  1035
  7   What Have you Gained by your Meditation?..................    47
                                              ..................  1286
  8   Who are the Benefactors of These Great Accomplishments?...    53
                                                             ...  1490
                                   Appendix

  1   A Special Message From Mother Sayama and Saya U Chit Tin...   57
                                                              ... 1629
  2   How to Practise the Development of the Sublime States
      (Brahma-Vihara Bhavana)....................................   59
                             .................................... 1689
  3   The Life of the Buddha.....................................   67
                            ..................................... 1944
  Notes..........................................................   71
       .......................................................... 2043

                       --------------------------------

              "On this earth there is a variety of tastes.
              The sweetest of these is the taste of truth (sacca)."


                                  S A C C A
                             S I L A K H A N T I

                                  M E T T A


                      ---------------------------------


                                  _FORWARD_


  	When the Sayagyi U Ba Khin Memorial Trust (UK) was established in   
  March 1980 as a charitable institution, the object of the Trust was 
  declared to be "to advance the Theravada Buddhist religion through 
  promoting in accordance with the principles established by the late 
  Sayagyi U Ba Khin."  This of course means studying and practising 
  morality, concentration and insight (//Sila, Samadhi, Panna//) just as 
  they were originally taught by the Buddha.

  	It is stated that the Trust's purpose includes the public 
  dissemination of the teachings of the Buddha. And among the ways mentioned 
  for doing this are: establishing centres, engaging teachers and publishing 
  books and pamphlets. The International Meditation centre in Heddington is 
  over two years old now. Many courses have been held there enabling people 
  from all over the world and from all walks of life to put into practice 
  the Buddha's teaching (//Buddha Dhamma//).

  	Now, we are happy to be able to publish our first pamphlet. It is 
  appropriate that this first publication is concerned with Sayagyi U Ba 
  Khin. It is he that taught foreign laymen like myself and enabled us to 
  appreciate first-hand how pertinent the teachings of the Buddha are to the 
  West -- indeed to all the world -- and how important and alive they are 
  today in the twentieth century. Sayagyi was able to choose among the many 
  ways to meditate taught by the Buddha the techniques most appropriate for 
  those who worked under him -- techniques particulary appropriate for lay 
  disciples.

  	It is very important for us in Western countries to be able to taste 
  the flavour of the Dhamma -- the Truth. It is encouraging to see that the 
  Community of Bhikkhus (the //Sangha//, those who have renounced lay life) 
  is growing in the West. And if this growth is to continue, it is important 
  that there be more and more support in the lay community. Without deep 
  commitment in the surrounding community, the Community of Bhikkhus, so 
  vital to the continuation of the Buddha's teachings, would not be able to 
  survive. And what better way to encourage faith in the Buddha, Dhamma and 
  Sangha than through Buddhist meditation?

  	Sayagyi's transmission of the Buddha's teachings comes through loud 
  and clear in these anecdotes. And the example of his life is an 
  inspiration to us all. We thought it appropriate to begin with an 
  appreciation of the man Sayagyi. In the future, we plan to republish texts 
  written by him as well as other texts that will be useful as an 
  introduction to Buddhism for those who do not know it already, and useful 
  as an inspiration to those who already practise the Buddha's teachings.

                                    Saya John E. Coleman, President
                                    Sayagyi U Ba Khin Memorial Trust, UK
                                    Heddington, 1982



                                _INTRODUCTION_


  	Sayagyi U Ba Khin had a purpose in mind when he named his centre in 
  Rangoon, Burma "The International Meditation Centre". He knew that the 
  revival of the practice of the Buddha Dhamma would be international and 
  not limited to Burma or Asia.

  	While we may regret that he himself was not able to teach outside 
  Burma, we should not loose sight of the fact that his profound grasp of 
  the teachings of the Buddha is responsible for all the courses held in his 
  tradition. Through the teachings, he is still very much alive.

  	Sayagyi always put great emphasis on practising the teachings rather 
  than only talk about them or argue about them. So, these words of his are 
  not meant for philosophical speculating, but rather they should inspire us 
  to put the teachings into practice.

  	I think I can do no better than quote him concerning this:

  	"I am not a writing person... neither do I talk much unless it
  	becomes absolutely necessary. This is mainly because I do not want
  	to discuss matters where 'one with eyes to see' and the other 'with
  	no eyes to see' will never come to an agreement. Moreover the words
  	of Buddha in certain teachings are so deep and subtle that I doubt
  	whether there are proper expressions in English or even in Burmese
  	to convey his real meaning. The only way to make a person to
        understand Buddha and his Teachings is to make him study Buddhism
        not only in theory but also in practice -- and in practice it should
        be the work of his life-time (not for ten days or so!). When I say
        in practice I also mean practice with a Teacher who can help him to
  	develop in the right way to the highest possible level of
        attainment."
  	
  	May all those who read this pamphlet practice the Buddha Dhamma and 
  attain true happiness!

                                                Saya U Chit Tin
                                                Heddington, 1982



                       *NIBBANA DHATU ACTUALLY EXISTS*


  *ANECDOTE 1*

  	On one occasion the disciples of Sayagyi U Ba Khin were assembled at  
  the International Meditation Centre in Rangoon, seated in front of Sayagyi 
  who sat on the raised teacher's seat in the Dhamma-hall.

  	He asked us, "Why is it that the Great Shwedagon Pagoda is richly 
  gilded with thick layers of gold, nay, the upper reaches of the Great 
  Shrine from under the umbrella (//hti//) are being covered with solid gold 
  plates screwed to the plaster base?"

  	We all kept silent, for we knew that Sayagyi would like to give us a 
  religious talk in this connection.

  	Then he continued, "It would be wrong if one replied, 'Because the 
  Pagoda is the biggest and one of the great wonders of the world.'

  	It would also be wrong if one said, 'It is so magnificent and a 
  marvelous feat of engineering.'

  	It would be wrong again if one asserted, 'It was built over 2500 
  years ago and wonderfully survived through the ages, and has been under 
  the care of well organised bodies including the famous kings and queens of 
  the land of Pagodas.'

  	Rather, according to the Shwedagon Legend it enshrines the Relics of 
  the four Buddhas that have arisen in this World Cycle (//Baddakappa//). 
  These are: the eight Hair Relics of the Buddha Gotama, the Staff, the 
  Filter, and the Lower Bathing Robe of the three previous Buddhas. And 
  because of these Relics, Nibbana Dhatu is there.

  	For those who can develop good anicca, Nibbana Dhatu also develops 
  in them and such persons will feel the presence of such elements; this 
  Nibbana Dhatu is precious. Where precious elements exist, the precious 
  things of the mundane sphere -- such as gold, precious stones and jewels 
  -- will throng and assemble naturally.

  	So when the Buddha was living, the two Chief Disciples (//Agga-  
  Savakas//), the eighty Leading Disciples (//Maha-Savakas//) -- all 
  Arahants -- went with Him and lived with Him. And the Noble Lay Disciples, 
  both male and female were attracted to where they were staying and gave 
  reverential salutation and various offerings.

  	The Noble Lay Disciples knew that such an assembly is without idle 
  words; this assembly has no idle words; it is established on the pure 
  path. Such an assembly is worthy of offerings, worthy of receiving 
  hospitality, worthy of gifts, worthy of being honoured with raised hands, 
  is an unsurpassed field for gaining merit. Presenting small gifts to such 
  an assembly is advantageous; presenting greater gifts to such an assembly 
  is more advantageous. It is indeed very difficult for people to pay homage 
  adequately to such an assembly."

  	"We have read in the Jataka Tales", Sayagyi went on, "that the 
  Monasteries of the Buddhas were gilded with gold and studded with precious 
  stones and gems, and even the grounds of the compound of the Monasteries 
  were spread and covered with precious jewels. In Jotika's story [1], he 
  was reborn in a past life in the dispensation of Buddha Vipassi as 
  Aparajita and his older brother Sena bestowed his wealth on Aparajita, and 
  attained Arahatship. At Sena's suggestion Aparajita built a Perfumed 
  Chamber (//Gandha-kuti//) for the Buddha. The wood and bricks of the 
  Chamber were studded with seven kinds of jewels, and seven kinds of jewels 
  were heaped up knee-deep both within and without the Chamber. Aparajita 
  entertained the Buddha, and permitted the people to carry away with them 
  as many jewels as they could hold in their hands. Such was the way Lay 
  Disciples presented gifts to the Buddhas in order to gain merits.

  	The Buddha Gotama said, 'Nibbana Dhatu actually exists and Nibbana  
  does exist, there is also a way to it and I am here pointing out the way. 
  Nevertheless, some have striven for Nibbana while others have not. For 
  those who do not strive for it, I can do nothing further. I cannot 
  personally give Nibbana to anyone, I can only point out the way. The Path 
  must be trodden by each individual; Buddhas do but point out the way'[2].

  	To acquire Nibbana Dhatu and to attain Nibbana [3], diligently 
  practice the Noble Eightfold Path and you will not have to bother about 
  anything else. Just like the Teacher with His assembly of Arahants 
  (//Savakas//), you will not have to worry about anything aside from your 
  daily practice. You will have to resolve to perform this practice 
  regularly and you should strive more energetically, so that you reach the 
  higher attainments which you have not yet attained, and realise the 
  Holiness which you have not yet realised."

  	Sayagyi's Dhamma Talks were beneficial for his students, and are  
  ever applicable to any new student as well coming into this Tradition.  

  May all Beings be Happy.

  May they win the Deathless.

  TRUTH WILL PREVAIL


                           *NIBBANA DHATU IS POWER*


  *ANECDOTE 2*

  	It was on the occasion of the visit of one Prime Minister of Israel  
  to Burma that Sayagyi U Ba Khin prepared a Dhamma Talk entitled "//The 
  Real Values of True Buddhist Meditation//" [4]. Sayagyi did not need to 
  prepare in advance such talks as this one and the talks entitled: "//What 
  Buddhism is//" that he gave in 1951 [5].

  	It was in the first week of December 1961, when an Israeli 
  journalist of Tel Aviv, who preceeded the Prime Minister and his 
  entourage, visited the International Meditation Centre, Rangoon, and 
  Sayagyi gathered from the discussions with him that they had a 
  materialistic outlook and were much more interested in the present values 
  of the Buddhist Meditation than in what one would gain in after-life.

  	He gave dictation to his steno-typist for his talk, and we, all of 
  us, had to help make fair copies in time for the occasion. Later, we 
  printed them in booklets. It is interesting to note that Sayagyi could 
  work wonders on such occasions and in the shortest possible time he could 
  produce excellent Dhamma lectures.

  	The Israeli journalist became so interested in discussing with  
  Sayagyi that he decided to take a 10 day meditation course immediately. 
  Sayagyi did not hesitate or waste time. He taught Anapana the very day the 
  Journalist arrived at the Centre. On the third day unfortunately a 
  telegraphic message cam from Israel reporting the news of his father's 
  death, so he decided to leave the next day. That afternoon Sayagyi taught 
  him Vipassana in order that he could appreciate what *Anicca* is on the 
  experiential level. Sayagyi gave the following instructions to him before 
  he left for his country:

  	"With the awareness of the Truth of Anicca and/or Dukkha and/or 
  Anatta, he (the meditator) develops in him what we may call the sparkling 
  illumination of *NIBBANA DHATU* a power that dispels all impurities or 
  poisons, the products of bad actions, which are the sources of his 
  physical and mental ills. In the same way as fuel is burnt away by 
  ignition, the negative forces (impurities of poisons) within are 
  eliminated by the *NIBBANA DHATU*, which he generates with the true 
  awareness of Anicca in the course of meditation. This process of 
  elimination should go on until such time as both the Mind and Body are 
  completely cleansed of such impurities or poisons.

  	Among those who came here to take courses of meditation, were some,  
  who were suffering from complaints such as Hypertension, T.B., Migraine, 
  Thrombosis and many other diseases. They became relieved of these even in 
  the initial course of ten days. Since anything which is the root cause of 
  one's own physical and mental ills is //Samudaya// (the origin of 
  suffering) and this //Samudaya// can be removed by the *NIBBANA DHATU*, 
  which one generates in true Buddhist Meditation, we make no distinction 
  between this or that disease. One aspect of meditation is //Samudaya 
  Pahatabba//, which literally means //for the removal (abandonment) of the 
  causes of suffering//.

  	A note of caution is necessary here. When one develops *NIBBANA 
  DHATU* the impact of this *NIBBANA DHATU* upon the impurities and poisons 
  within his own system will create a sort of upheaval, which must be 
  endured. This upheaval tends to increase the sensitivity of the radiation, 
  friction, and vibration of the atomic units within. This will grow in 
  intensity, so much so that one might feel as though his body were just 
  electricity and a mass of suffering. In the case of those who have 
  diseases such as the those mentioned above, the impact will be all the 
  more stronger, and, at times, almost explosive. Nevertheless, enduring it, 
  he becomes alive to the fact that a change is taking place within himself 
  for the better, and that the impurities are gradually diminishing, and 
  that he is slowly but surely getting rid of the disease.

  	Mankind, today, is facing the danger of radioactive poisons. If such 
  poisons absorbed by a man exceeds the maximum permissible concentration 
  (m.p.c.) he enters the danger zone.

  	I have a firm belief that the *NIBBANA DHATU*, which a person in 
  true Buddhist Meditation develops, is _power_, which will be strong enough 
  to eradicate the radioactive poisons, if any, in him."

  	The Israeli Prime Minister and his entourage came in the second week 
  of December 1961 to Burma, and while the former went with the Burmese 
  Prime Minister, the Press Representatives of the //Maariv// newspaper Tel 
  Aviv came to the IMC Rangoon, where they were entertained by Sayagyi to 
  tea. Sayagyi gave this dhamma talk to them entitled "//The Real Values of 
  True Buddhist Meditation//". I recall that the Israelis appreciated the 
  talk very much as Sayagyi had drawn from the wealth of his own personal 
  experiences the necessary materials which, being supported by facts and 
  figures, appealed to the western minds.

  	Sayagyi U Ba Khin was then the Director of Commercial Audit and the 
  Principal, Government Institute for Training in Accounts and Audit. 
  Previously, between June 1956 to August 1959 he held three or four 
  separate sanctioned posts all at the same time. These posts were of the 
  status of Head of a Department including the Chairmanship of the State 
  Agricultural Marketing Board and the O.S.D., Ministry of Trade 
  Development.

  	Sayagyi, in explaining how he could discharge his multifarous 
  duties, stated thus: "My own case may be cited as an example. If I have to 
  say something here about myself, it is with no other motive whatsoever but 
  to illustrate just what practical benefits can accrue to a person 
  practising Buddhist Meditation. The events are factual and, of course, one 
  cannot deny the facts."

  TRUTH WILL PREVAIL


                         ----------------------------


                            SAYINGS OF THE BUDDHA

  		- The Path must be trodden by each individual;
  		  Buddhas do but point the way.


  		- That which is most needed is a loving heart.


  		- Health is the highest gain; Nibbana the highest bliss.


                      ---------------------------------


                *Would Sayagyi U Ba Khin Ever Have Lured Away
                       The Followers of Other Teachers*


  ANECDOTE 3

  	On one occasion Sayagyi U Ba Khin was in a //happy mood// when he 
  came back from his office to the Meditation Centre, as was his practice, 
  each day. He went to work in the morning at 9 o'clock and came back after 
  4 p.m.

  	It was in the early 1950s, he was then Accountant General of Burma 
  and was on the Board of Executive Committee Members of the Buddha Sasana 
  Council. He held the Chairmanship of the Sub-Committee for //Patipatti 
  Sasana// (Practical Buddhist Meditation). I was then serving as Chief 
  Accountant of the council, on foreign service terms loaned from the Office 
  of the Accountant General.

  	I say he was in a //happy mood// because Sayagyi had in mind 
  something which he wanted to tell us.

  	"Hey, Chit Tin-gyi, your Council Members honoured me today. You 
  know, at the annual general meeting I met some of my district members, who 
  are my friends. One of them came to me confidentially and told me that I 
  am becoming popular, and also that I am getting a good reputation. Some 
  members referred to me as a //juggler// or //magician// who can charm the 
  followers of other teachers."

  	Sayagyi went on with his story merrily: "Do you know what I replied? 
  I told my district friend that our Buddha Gotama even, at one time was 
  being accused as a //juggler// or a //magician//. Then I laughed heartily 
  drawing attention of other members, who gathered around me.

  	I gave the discourse on //Bhaddiya Sutta// [6] thus: 'At one time 
  the Buddha was staying at Vesali, then Bhaddiya the Licchavi came and 
  asked: 'Lord, I have heard that the monk Gotama is a //juggler// or a 
  //magician// and knows an enticing trick by which he charms the followers 
  of other teachers. Sir, do they correctly represent the views of the 
  Bhagava, and do they not accuse him wrongly, but explain things according 
  to the Dhamma?'

  2)	'Come you, Bhaddiya, don't accept views from hearsay, from
  	tradition, from what has been told, because it is mentioned in the
  	scriptures, by reason of logic, by inference, by consideration of
  	reasoning (as being plausible), because it agrees with one's
  	speculation, because of its possibility and because //our monk is
  	venerable//. When you realise by yourself that these views are
  	unwholesome, faulty, censured by the wise, and that they lead to
  	harm and misery when carried out and observed; then you should
  	abandon them.'
  	
  3)	'What do you think of it, when greed arises in a person, does it
  	arise for his good or for his harm?'  'For his harm, Lord'.
  	
  	'Bhaddiya, this greedy man being overcome by covetousness and with
  	his mind being totally under the influence of covetousness takes
  	life, commits theft, commits adultery, tells lies and urges others
  	to do so and this leads him to harm and misery for a long time.'
  	'Yes, Lord.'
  	
  4)	'Bhaddiya, what do you think of this?  When ill-will arises... When
  	delusion arises... When violence arises in a person, does it arise
  	for his good or for his harm?'  'For his harm, Lord.'
  	
  	'Bhaddiya, this man who is violent and is overcome by the feeling of
  	violence and with his mind being totally under the influence of
  	violence, takes life, etc. ...and this leads him to harm and misery
  	for a long time.'  'Quite so, Lord.'
  	
  5)	'Bhaddiya, what do you think of it?  Are these views good or bad?'
  	'Bad, Lord.'  'Are they faulty or faultless?'  'Faulty, Lord.'  'Are
  	they censured or praised by the wise?'  'Censured by the wise, 
  	Lord.'  'Do these views, when carried out and observed, lead to harm
  	and misery or not?'  'These views, when carried out and observed, 
  	lead to misery and harm, Lord.'

  6)	'This indeed, Bhaddiya, is what I have said.'

  7)	'Come you, Bhaddiya. Don't accept views from hearsay, from
  	tradition... and because //our monk is venerable//. When you,
  	Bhaddiya, realise by yourself that these views are good, faultless,
  	praised by the wise and when carried out and observed lead to good
  	and happiness, then you should abide in them after acquiring them.'
  	
  8)	'What do you think of it, Bhaddiya, when generosity arises in a man,
  	does it arise for his good or his harm?'  'For his good, Lord.'
  	
  9)	'What do you think of it, Bhaddiya, when good-will arises in a man,
  	does it arise for his good or for his harm?'  'For his good, Lord.'
  	
  10)	'What do you think of it, Bhaddiya, when knowledge arises..., when
  	non-violence arises in a man, does it arise for his good or for his
  	harm?'  'For his good, Lord.'
  	
  11)	'What do you think of it, Bhaddiya?  Are these views good or bad?'
  	'Good, Lord.'  'Are they faulty or faultless?'  'Faultless, Lord.'
  	'Are they praised or censured by the wise?'  'Praised by the wise,
  	Lord.'  'When carried out and observed, do they lead to good and
  	happiness?'  'They lead to good and happiness, Lord.'
  	
  12)	'This is indeed, Bhaddiya, as I told you thus:  When you realise
  	that these views are wholesome, faultless, praised by the wise and
  	when carried out and observed lead to good and happiness, then you
  	should abide in them after acquiring them.'

  13)	'Bhaddiya, those people who in this world are good and noble, urge
  	their disciples in this way:  Come you good fellow, lead your life
  	controlling greed: by so living you will not do any physical, vocal
  	or mental deed, arising from greed; lead your life controlling
  	hatred;  by so living you will not do any physical, vocal or mental
  	deed arising from hatred; lead your life controlling delusion: by so
  	living you will not do any physical, vocal or mental deed arising
  	from delusion; lead your life controlling the feeling of violence:
  	by so living you will not do any physical, vocal or mental deed
  	arising from the feeling of violence.'
  	
  14)	'This being said, Bhaddiya the Licchavi said to the Blessed One:  It
  	is wonderful, O Gotama, it is wonderful. Just as one should turn up
  	that which is upside down or lay bare that which is concealed, or
  	tell the way to the one who has lost his way or hold a lamp in the
  	dark so that those who have eyes might see things; even so, the
  	Dhamma has been revealed to me in many ways by the Venerable
  	Gotama.'
  	
  	'Bhaddiya, have I ever asked you thus:  come you, Bhaddiya, be my
  	disciple and I shall be your Teacher?'  'No indeed, Lord.'
  	
  	'Bhaddiya, some recluses and Brahmins accuse who say and declare in
  	this way with what is not true, what is empty, false, and contrary
  	to fact when they say that the monk Gotama is a magician who knows
  	an enticing trick by which he charms the followers of other
  	teachers.'
  	
  	'A good thing, Lord is this enticing trick, would that my beloved
  	kinsmen and relations, the Khattiyas, the Brahmanas, the Vesas and
  	the Suddas too were enticed by this enticing trick, it would also be
  	for the advantage and happiness of all of them for a long time.'
  	
  	'It would be so, Bhaddiya, if all of them were enticed for the
  	abandonment of immoral qualities and for the acquirement of moral
  	qualities, it would be for the good and gain for a long time.
  	Bhaddiya, if these great sal-trees were enticed, it would be for
  	their advantage and happiness for a long time, -- what to speak of a
  	human being?'"
  	
  	When Sayagyi concluded his Dhamma talk, most of his friends came 
  forward, ready to be enticed by Sayagyi. There was laughter with a 
  pleasant atmosphere full of joy and happiness.

  TRUTH WILL PREVAIL


                      ---------------------------------

                       BE YE AN ISLAND UNTO YOURSELVES

  		Therefore, Ananda, be ye an island unto yourselves, a refuge
  		unto yourselves, seeking no external refuge; with the
  		Teaching as your island, the Teaching your refuge, seeking
 		no other refuge.
  			
  			          --- Maha Parinibbana Sutta

                      ----------------------------------


         *Can One Practise Metta-Bhavana Without Being a Vegetarian*


  ANECDOTE 4


  	On one occasion Sayagyi U Ba Khin took me with him on an inspection 
  tour of the Meditation Centres of Rangoon. It was in 1952 and Sayagyi as 
  Chairman of the Sub-Committee for Patipatti (Practical Buddhist 
  Meditation) of the Buddha Sasana Council, was showing a religious 
  dignitary, who was a well known Pali Scholar, around the centres. The 
  dignitary-scholar was from another Buddhist country and was paying a 
  goodwill visit to Burma. The following incident took place on the day 
  Sayagyi visited the Hanthawaddy Patipatti Centre near Sarpay Beikman 
  (Burma Translation Society's Publishing and Printing House) and the 
  Kyantaw Cemetery of Rangoon, on Prome Road.

  	The Secretary Generals and the Executive Officers of the Council  
  accompanied the distinguished visitor and they arrived at the appointed 
  time at the meditation centre. Meditation courses were being held there at 
  that time and though it was an informal visit, the meditators and those 
  who were invited for the occasion gathered in the Dhamma Hall. It was a 
  big gathering and the hall was packed.

  	After exchanging greetings with the Presiding Monk and the 
  Executives of the centre, the First Secretary General gave an introductory 
  talk in Burmese. He introduced the goodwill visitor, explaning that he was 
  an eminent scholar and that he would deliver a talk in English, telling 
  them about his visit to Burma.

  	The visitor was a famous orator and is well known for his work on a 
  Pali Dictionary. He spoke on the subject of Buddhist Meditation and ended 
  his talk with remarks about being vegetarian.

  	"Can one practising Metta-Bhavana (all-embracing loving-kindness) 
  without being a vegetarian?" he asked. He then tried to explain that it is 
  difficult to train one's mind without first practising Metta-Bhavana and 
  that once this is done it is possible to proceed to more difficult work, 
  insight-meditation, that is, vipassana-bhavana. He said that he could not 
  understand how there could be so many meditation centres in Burma that 
  were thriving even though the meditators were not pure vegetarians.

  	The audience was non English speaking, so the Secretary General 
  translated the talk into Burmese. As the subject matter became more 
  delicate, he chose his words very carefully, but tension seemed to be 
  mounting in the audience. Finally, his talk ended, the speaker maybe 
  sensed the unfavourable attitude of his Burmese audience.

  	But the fact remained that his talk was a challenge to the Teachers 
  of Buddhist Meditation in Burma. The Secretaries and the Executives of the 
  Council looked uneasy, but the Secretary General immediately turned to 
  Sayagyi U Ba Khin as the best person to reply.

  	Sayagyi took the floor with the customary gentle manner of a Burmese 
  gentleman. It was a little akward, talking to a Burmese-speaking audience 
  in English, he had to reply in the same language used by the visitor.

  	Sayagyi introduced hinself as one of Rangoon's Meditation Teachers, 
  adding that he was still serving the government as Accountant General of 
  Burma. He explained that he had started teaching even in his office and 
  that students could achieve benefits in a ten-day course. Sayagyi 
  continued his Dhamma talk gently suggesting that the visitor himself, try 
  for 10 days at any centre. The audience warmed to Sayagyi and morally 
  supported him with low words of approval. Then Sayagyi gave the story 
  concerning Jivaka the Doctor. [7]

  	"When Jivaka told the Buddha that he had heard that people accused  
  Buddha eating meat killed on purpose for Him, Buddha replied:

  	'Jivaka, those who say: 'Animals are slaughtered on purpose for the  
  recluse Gotama, and who knowingly eats the meat killed on purpose for him' 
  do not say according to what I have declared, and they falsely accuse me. 
  Jivaka, I have declared that one should not eat meat if it is see, heard 
  or suspected to have been killed on purpose for a monk. I allow the monks 
  meat that is quite pure in three respects: If it is not seen, heard or 
  suspected to have been killed on purpose for a monk.'

  	'Jivaka, in this Sasana a monk resides in a certain village with a 
  mind full of Loving-kindness pervading first one direction, then a second 
  one, then a third one, then a fourth one, just so above, below and all 
  around; and everywhere identifying himself with all, he pervades the whole 
  world with mind full of Loving-kindness with mind wide, developed, 
  unbounded, free from hate and ill-will.'

  	'A certain householder or his son approaches that monk and invites 
  him to the morning meal in his house the next day. Jivaka, the monk 
  willingly accepts the invitation. Having passed that night, early the next 
  morning that monk puts on his inner robe, dresses himself and having taken 
  a bowl goes to the householder or his son's house. Having reached the 
  house of the householder, he sits down at a place specially meant for him. 
  Then the householder or his son offers him a delicious meal. To that monk 
  no such thought arises: 'How good it would be if this householder or his 
  son were to offer me such a delicious meal', or 'How good it would be were 
  this householder to offer me such a delicious meal in future'. That monk 
  has no craving for that meal, does not brood over the matter, and has no 
  attachement for it; on the contrary, he contemplates the miseries in 
  connection with material food, and having possessed himself of Wisdom 
  pertaining to the finding of a way to Freedom, he eats the meal.'

  	'Jivaka, what do you think about him in the matter? Has he caused 
  ill-will towards himself or another or both?'  'No, venrable Sir.'

  	'Lord, I have heard that the Brahma lives with Loving-kindness. I 
  have now seen with my own eyes that the Bhagava is that very Brahma, 
  because he lives with Loving-kindness.'"

  	"Now, I would like to quote from the //Amagandha Sutta//"[8] and he 
  quoted the following passage:

  	"Ascetic Tissa: 'O Brahmin! You say that the charge of uncleanness 
  does not apply to you who eat rice tastily cooked with bird's flesh. O 
  Kassapa!  I enquire the meaning from you, please define Uncleanness.'

  	Buddha Kassapa: 'Taking life, beating, cutting, binding, stealing, 
  lying, fraud, deceiving, pretended knowledge, adultery; this is 
  uncleanness and not the eating of flesh.'

  	'When men are unrestrained in sensual pleasure, are greedy in 
  tastes, are associated with impure actions, are of nihilistic views, 
  crooked, obscurantist; this is uncleanness and not the eating of flesh.'

       'When men are rough and harsh, backbiting, treacherous, without 
  compassion, haughty, ungenerous and do not give anything to anybody; this 
  is uncleanness and not the eating of flesh.'

       'Anger, pride, obstinacy, antagonism, hypocrisy, envy, ostentation, 
  pride of opinion, intercourse with the unrightous; this is uncleanness and 
  not the eating of flesh.'

  	'When men are of bad morals, refuse to pay their debts, slanderers, 
  deceitful in their dealings, pretenders, when the vilest of men commit 
  foul deeds; this is uncleanness and not the eating of flesh.'
  
  	Having listened to the well-preached word of the Buddha Kassapa the 
  Ascetic Tissa paid homage with humble spirit and begged to be admitted 
  into the Order at that very place."

  	And so here Sayagyi ended the sutta. A loud "Sadhu, Sadhu, Sadhu" 
  three times rent the air and the visit came to a close and everyone was 
  happy.


  TRUTH WILL PREVAIL



               *How The IMC Rangoon Was Founded And Developed*
                              //Saya U Ba Pho// [8]


  ANECDOTE 5

  //Introduction by Saya U Tint Yee//

  	U Ba Pho, secretary of the Vipassana association of the Accountant  
  General's Office, also known as the International Meditation Centre of 
  Rangoon, will now give a short outline talk on how the movement of 
  Vipassana Meditation was started under the guidance of Sayagyi U Ba Khin. 
  He will explain to you about the arrangements made here regarding the 
  running of the courses, how the financial matters were dealt with in our 
  centre.

  //U Ba Pho://

  	As secretary of the Accountant General's Vipassana Association since 
  it came into being, I would like to avail myself of this opportunity to 
  explain to you the historical background and the circumstances which led 
  to the formation of the Vipassana Association under the patronage of 
  Sayagyi U Ba Khin, the then Accountant General of Burma.

  	It was in the year 1950 in the month of October, when the Government 
  of the Union of Burma issued a circular letter to all heads of the 
  departments, that they have the option to form Buddhist Associations and 
  to establish a Shrine room where the Buddha Image might be installed to 
  pay respect to the virtues of Buddha, Dhamma and Sangha and to use the 
  room for religious purposes.

  	Sayagyi U Ba Khin immediately availed himself of this opportunity 
  and called a mass meeting on the 10th November 1950 for all the Buddhist 
  staff who were the majority in the office to discuss the forming of a 
  Buddhist Association. It was unanimously decided to form the Association 
  to be known as //Buddha Sasana Akyo-saung Athin// which means an 
  association to serve the promotion and propagation of the Buddha's 
  teachings. The draft constitution of the association was drawn up and a 
  general body meeting was convened where the constitution was approved and 
  the executive committee was elected. Sayagyi U Ba Khin was elected 
  President, U ba Pho, secretary and U Soon Lwin, treasurer and twenty-two 
  other committee members were also elected, including U Tint Yee, U Chit 
  Tin, U Boon Shain and U Mg Mg Khin. There were 497 members.

  	The actual opening ceremony of the Association took place on January 
  1st, 1951 in the Shrine room of the office and it was grandly celebrated 
  by offering //swoon// (a meal for monks) to the Sanghas and lunch to all 
  members and invited guests of honour. In the evening, the members were 
  entertained with light refreshment accompanied by music and dances 
  performed by the office staff. At 8pm the recitation of the Dhamma-  
  cakkapavattana Sutta, Anattalakkhana Sutta and the Patthana Sutta and 
  eleven other Suttas was begun by groups and it carried out throughout the 
  night till dawn when we altogether offered fruits //swoon// to the Buddha 
  and the ceremony came to a close.


  	The aims of the Association were to bring a better relationship 
  amongst the members and to promote information about the practice of the  
  teachings of the Buddha and to take refuge and pay respect to Buddha, 
  Dhamma and Sangha and to practice Dana, Sila, Bhavana.

  	Every Sunday, holiday, and sabbath day, during the Buddhist lent, 
  beginning from 8 am, an opportunity was given to all members to spend 
  their time in the Shrine room by keeping the eight precepts (//Sila//) and 
  to learn the teachings of the Buddhas by studying books of the Tipitika 
  and to listen to discourses of Sayagyi U Ba Khin during the day. All left 
  in the evening at 5 pm. Arrangement for meals was made jointly by U Tint 
  Yee and U Ba Pho and all those who attended were charged kyat 1 1/4 each 
  for food including Sayagyi U Ba Khin who insisted on paying for himself.

  	After a few months it occured to Sayagyi that it was not sufficient 
  to keep the activities of the association confined to doing Dana and Sila 
  besides learning the teachings of the Buddhas and reciting the Suttas and 
  that it was necessary to put into practice the teachings of the Buddha by 
  the individuals by way of meditation in order to realize the Four Noble 
  Truths for the attainment of Nibbana which is the end of suffering. Hence 
  he asked for volunteers amongst the members who would seriously and 
  sincerely like to undergo a course of training in Buddhist Meditation 
  under his guidance. The response was good and there were thirty-seven 
  volunteers including U Tint Yee, U Chit Tin, U Boon Shein and myself. He 
  then called me and announced that he would surrender his Chamber room 
  which was adjacent to his office room to be used as the Meditation room. 
  Removing all the furniture, carpeting the floor with linoleum and painting 
  all the glass window-panes with dark green paint, I at once converted his 
  chamber into a dark room suitable for meditation. The approximate area of 
  the room was 20'x15' (300 square feet) and could accommodate about forty 
  people. 

  	The first course of meditation was conducted by Sayagyi in the 
  meditation of ten people selected by Sayagyi out of the volunteers in 
  April 1951 during the Water Festival holidays. U Tint Yee, U Chit Tin, U 
  Boon Shein and myself were on the course. We were allowed to meditate on 
  working days outside office hours, i.e. from 7 am to 9 am, from 1 pm to 2 
  pm and from 5 pm to 9 pm.

  	In a few months, the number of meditators grew to about one hundred. 
  The meditation room was always packed to full capacity.

  	In the meantime, Sayagyi thought of forming a Vipassana Research 
  Group selected from more serious and progressed types of meditators for 
  the propagation of Vipassana meditation. The qualifications necessary to 
  become a member of the group were as follows:

  1)	One must meditate regularly every day

  2)	One must promise to study as well as practise the Buddha's teachings
  	with full determination and effort

  3)	One must have the ability to help a meditator reach the stage of
  	concentration where Pathibhaga Nimitta (neighbourhood concentration)
  	has been attained

  4)	One must be free from the practise of spirit worship, etc. practices
  	which are opposed to the attainment of Nibbana (Tiracchanavijja:
  	pseudo science, low art, as mentioned in the Brahmajala Sutta).

  	The selected candidates were 1. U Tint Yee, 2. U Chit Tin, 3. U Ba 
  Pho, 4. U Ohn Lwin, 5. U Maung Maung Khin, 6. U Boon Shein, 7. Mr. 
  Venkataraman, 8. U Pa Lwin, 9. U Soe Maung, 10. U Tun Yin.

  	With the growing number of meditators, the meditation room in the 
  office became so crowded that it was felt that a suitable place should be 
  found in the vicinity of Rangoon to open a centre for meditation so that 
  their families might also participate in meditation so as to enable them 
  to enjoy the fruits of the Dhamma too. When Sayagyi became aware of that, 
  he called a general body meeting to discuss the matter and it was 
  unanimously decided to open a centre in Rangoon and to search for a 
  suitable place.

  	About the same time, the question of amalgamating all the Buddhist 
  Associations in the office under the control of the Auditor General of 
  Burma was taken up and it was finally decided to form one Buddhist 
  Association to be known as the Audit Department Buddhist Association and 
  the Auditor General of Burma became the president of the Association. The 
  Accountant General Buddhist Association was then dissolved.

  	Sayagyi then formed, with the approval of the Auditor General of 
  Burma, the Accountant General Vipassana Association -- soley for the 
  purpose of practising Vipassana Meditation.

  	The draft constitution was drawn up and the General Body Meeting was 
  convened and the constitution was approved. Some of the important clauses 
  relating to the aims and objects and to financial matters of the 
  Association were laid down as follows:

  The aims and objects of the Association are

  1)	To carry out to the extent possible respectful acts towards the
  	Buddha, Dhamma, Sangha in accordance with Buddhist tradition;

  2)	To permit the office staff, their relatives and friends to meditate
  	on suitable occasions with the permission of the Meditation-Teacher;

  3)	To teach in a practical way Samatha and Vipassana Meditation to
  	foreign students who are interested in the practice of meditation.
  	For this purpose this Meditation Centre shall be known as the
  	International Meditation Centre.

  Note:

  	Meditation teacher means the teacher who has been elected by this 
  Vipassana Association to teach meditation practices at this Centre.

                       //Monthly and other donations//

  	Monthly donations voluntarily donated by members out of their own  
  volition, monthly or separate donations made for specific or various 
  purposes of the Association from members and donations from other donors 
  either in cash or in kind may be accepted.

                            //Financial matters//

  1)	All moneys donated towards the Association shall be placed in
  	account with the Bank of the Association.

  2)	There shall be rules drawn up by the executive committee for keeping
  the financial and other accounts of the Association.

                              //Financial year//

  	The financial year of the Association shall be from 1st of January
  to 31st of December.

                                 //Auditors//

  	There shall be an auditor to audit the accounts of the Association.
  The auditor should be appointed by election at the General Body Meeting
  of the Association. The audited annual accounts with the auditor's
  report shall be submitted to the General body meeting together with the
  annual report presented by the secretary.

       The first election of the Executive Committee was made and Sayagyi U 
  Ba Khin was elected as president, U Ba Pho as secretary and U Boon Shein 
  as treasurer. U Tint Yee, U Chit Tin, U Tin Maung, U Soon Lwin, U Ohn 
  Lwin, U maung Maung Khin and U Soe Maung were elected as committee 
  members.

       In the meantime the search for a suitable place was completed after 
  Sayagyi had selected the present site, 31A Inya Myaing Road on January 15, 
  1952.

       Temporary huts were immediately constructed at the new site for 
  meditation and the Headquarters of the Accountant General Vipassana 
  Association were shifted to 31A Inya Myaing Road on April 24, 1952.
  
       Sayagyi laid down the foundations for the construction of the Pagoda 
  together with eight meditation rooms on May 8, 1952, on the full moon day 
  of Kasone. Construction was carried out during the rainy season with 
  labour force contributed by the staff of the Accountant General's office 
  on Saturdays, Sundays and holidays. It was completed in November 1952 and 
  the hoisting of the //hti// (umbrella) ceremony for the pagoda was held on 
  November 9, 1952. It was well attended by members of the Accountant 
  Generals Office and other guests of honour including the Prime Minister. 
  [9]

       The construction of the Dhamma Hall, Sayagyi's residence and the 
  three-room dormitory were built and completed in the early part of 1953.

       On July 3, 1953, Webu Sayadaw, the well known monk of Burma whom we 
  believe had reached the advanced stage in meditation, visited the centre 
  at the invitation of Sayagyi and spent seven days at the centre with us. 
  With Webu Sayadaw at the Centre, Sayagyi had an opportunity to explain in 
  full the progress made in Vipassana meditation by students -- especially 
  by Sayama and Mr. Venkataraman and the attainment they had achieved. The 
  Sayadaw was very impressed with the work of Sayagyi and encouraged him to 
  strive hard for further propagation of the Buddha Dhamma.

       From then onwards, courses are conducted regularly at the Centre for 
  ten days in each month by Sayagyi.

       While the Centre was maintained by voluntary contributions from the 
  members of the Accountant General Office and old students, the courses 
  were never supported by such contributions. Every student undergoing a 
  course, whether new or old, was required to pay for the food provided by 
  the centre according to the rates fixed from time to time in order to 
  cover the expenses for food incurred by the Centre.

       Certain exceptions however were made they were:

  1)  When a student was unable to contribute at the rate fixed;

  2)  Students from abroad and a few non-Burmans were treated as guests by
      Sayagyi. Whatever Dana they might offer after the course were
      accepted;

  3)  In the case of certain students who did not take the food supplied
      by the Centre -- such students arranged to have their food cooked at
      the Centre by themselves.

  This in brief is the historical background of how this Centre has been 
  founded and established and developed under the guidance of Sayagyi U Ba 
  Khin.

  //Additional remarks by Saya U Tint Yee//

  	Sayagyi circulated a letter to all those members of the staff our  
  aims and objects regarding the purchasing of the site and said that if 
  they wanted to contribute towards the purchase of this site they could put 
  the amount they wanted to contribute on the form provided, indicating the 
  number of installments they would like to make, and the number of 
  installments permissable was, I think ten installments maximum. This was 
  in order that nobody should feel under obligation and so that they might 
  not be embarrassed seeing some other person donating more. It was made 
  very confidential. Every person filled in his own form and sealed it. It 
  was forwarded to the secretary U Ba Pho whose duty it was to treat them 
  confidentially. There actually were cases when an office boy contributed 
  much more than an officer. It was according to each person's volition. In 
  one case, an office boy contributed his full month's salary in one 
  installment.

  	So, that was how we built up this Centre. At that time there was one 
  old gentleman who was not a member of our office, but he had met Sayagyi 
  at another Meditation Centre and his trouble was, that whenever he sat, he 
  always shook. Not only did he shake, but the members of his family shook 
  as well. It was almost a sort of family affair. This man asked Sayagyi for 
  permission to come and meditate in our office Centre one day. -- He came 
  and he was dressed all in white. His longyi was white, his shirt was white 
  and there was this white cloth over his shoulder. I remember we were 
  sitting there in the dark meditation room and suddenly this stranger 
  appeared amongst us in white clothes and he sat amongst us and was 
  shaking. This disturbed us very much. So the next day we went to Sayagyi 
  and told him about this. Sayagyi said, "Oh, I've permitted him to come 
  here and so I think I have to help you with this problem." The next day he 
  requested that man to come earlier. He usually came at lunch time about 
  one o'clock. That day Sayagyi talked to him and then told him to 
  concentrate on different parts of the body and personally guided him for 
  one hour. Then he found that this shaking had stopped. There was no 
  shaking because he meditated steadily. And the strange thing was, at the 
  time he was sitting in the office, his family was also sitting at their 
  house. There also at that moment the shaking stopped. And so, although he 
  was not an office member he automatically became Sayagyi's student with 
  that. Then we purchased this particular site, but we had only a certain 
  amount because it was coming in in installments. We wanted to purchase the 
  site and that man requested Sayagyi for permission to lend us the money. 
  He lent us some money and afterwards we repaid it from the installments. 
  Of course he donated something also. 

  //Concluding remarks by Saya U Tint Yee//

  	I was going to talk to you but there's not much time left today, so 
  I'll talk to you tomorrow. As far as I am concerned I don't know 
  everything about the activities of Sayagyi, but as much as I know from my 
  personal contact with Sayagyi and personal experiences here, I'll talk 
  about that tomorrow. And I'll try also and talk to you about the Dhamma 
  principles. I can't say everything. There are some things best left unsaid 
  here. Always when the Buddha gave a discourse, he gave it according to the 
  status of the crowd. So, there may be some things which I may have to 
  omit. But what everybody can understand I'll try and tell you tomorrow to 
  the extent that I'm capable of doing that.

  SADHU! SADHU! SADHU!


                    *What I Know About Sayagyi U Ba Khin*
                           //Saya U Tint Yee// [10]

  ANECDOTE 6

  	Saya U Ba Pho, secretary of the Vipassana Association and 
  International Meditation Centre, has given you already a detailed account 
  of the development of this Centre and the principles laid down by Sayagyi 
  regarding the organisational aspects.

  	Here I would like to talk to you of what I myself know about 
  Sayagyi.

  	I first met Sayagyi in 1943, during the Japanese occupation, when he 
  was the Deputy Director of Accounts and Audit, Burma. In a few months' 
  time he became Director of Accounts and Audit. It was my first employment 
  and I had a letter of introduction to Sayagyi from one of my uncles who 
  had been Sayagyi's teacher in mathematics in the Tenth Standard. I gave 
  the letter which he immediately read and told me to to report for duty at 
  the office. I worked there only for six months.

  	During that period there were daytime air raids by the British 
  bombers, and whenever the air raid warnings were sounded, all the staff 
  except Sayagyi would run for the air raid shelters. Sayagyi always 
  remained seated in his office chair, always calm and meditating. From that 
  time I had a great respect for his strong faith in the Buddha, Dhamma and 
  his Kamma.

  	The next time I met him alone was in his office room in July 1948. 
  He was then the Accountant General. I had rejoined the Accountant 
  General's office in 1947 and had passed the first part of what was called 
  the Subordinate Accounts Service Examination. It so happened that I was 
  the only one to have passed that examination from among some 30 
  candidates. He had called for me and when I went into his room he 
  congratulated me and told me that as there was a very acute shortage of 
  qualified Burmese accountants, I should enter the final part of the 
  examination in the forth-coming exam.

  	From that time onwards, my sister and I used to go to his house on 
  every full moon day of Waso and Thadingyut to pay our respects with 
  suitable offerings according to conventional Buddhist practice. He and his 
  wife would receive us cordially and give their blessings. After becoming 
  an accountant I was sometimes called to his office room to receive 
  instructions about official matters.

  	I first began my meditation with Sayagyi as my teacher in April 
  1951. The place was his office-chamber suitably darkened and there were 
  about 15 of us, all men. The first batch of office workers who had 
  expressed their desire to meditate under his guidance. He was sitting in a 
  meditation posture on a big easy chair in the left-hand corner of the room 
  and I was right in front of him in the first row. After taking refuge in 
  the Buddha, the Dhamma and the Sangha, he instructed us about Anapana 
  meditation. [11]

  	He switched off the single light in the room and we all sat in the 
  darkness and began our meditation. At first the mind wandered off here and 
  there and I increased my determination to focus my attention at the base 
  of the nose and breathed a little more strongly. After some time I felt 
  vibrations arising in my body. As I focused my attention on the in-breath 
  and out-breath arising at the base of the nose more and more, the 
  intensity of these vibrations increased until I felt as if I was sitting 
  on a vibrator. My body was quite still and yet within me almost everywhere 
  there were strong vibrations. After some time -- perhaps one hour -- 
  Sayagyi switched on the light. He then asked me how I was feeling. I was 
  going to say that I felt strong vibrations within my body, but to my 
  surprise I found that I was unable to speak, that I could not open my 
  mouth. Then an urge arose in me to pay my respects to him. Again I found I 
  could not rise my hands. My whole body was rigid, tight and immovable. At 
  that moment fear arose in me and as that fear arose, all vibrations 
  stopped immediately and I was able to pay my respects to Sayagyi.

  	Then I told him about the vibrations that had arisen during the 
  meditation. He merely smiled and said that Vipassana was very strong in 
  me. I did not understand the meaning at that time and I was puzzled and 
  also a little afraid. As I walked home after the session I felt a sense of 
  calmness and lightness arising in me. So I continued meditating regularly 
  at my house and also at the office during office hours and submitted my 
  diary relating to the meditation to Sayagyi. [12]

  	After some days he selected U Chit Tin, U Khin Maung and myself as 
  the first students to whom he would teach Vipassana Meditation. That day 
  we took leave from the office, took the eight precepts and started on 
  Vipassana Meditation. At the Vipassana session with Sayagyi I could feel 
  slight tingling sensations arising on the head and as I concentrated on 
  different parts of the body as instructed, I felt sensations arising here 
  and there.

  	There were no full ten-day courses then and we meditated in our 
  houses, in the office meditation room before and after office hours. 
  During that period one of Sayagyi's students, Mr. Venkataraman developed 
  very rapidly and was able to reach a very high state of peace and 
  calmness. he could stay in that state for some hours and at any time he 
  wished.

  	After the Pagoda //Dhamma Yaung Chi Ceti// was built, Sayagyi 
  started giving ten-day courses at the Centre. Every course started on the 
  first Friday evening of each month so that the office staff could join the 
  course by taking only six days leave (Monday to Saturday). Families of the 
  staff and their close friends were then given permission to join the 
  courses if they wished.

  	When Sayama started her first course here in April 1953, there were 
  also quite a number of office staff, including myself, doing the course. 
  We heard from Sayagyi that she was progressing very well and very rapidly 
  and after the course Sayagyi said she had been able to reach the stage of 
  perfect peace and tranquility. Afterwards, Sayama was always here with U 
  Chit Tin on Sundays and holidays, always meditating under Sayagyi's 
  personal guidance. Eventually in every course it became part of Sayama's 
  duties to check the students in their meditation during the daytime when 
  Sayagyi was away in his office. No other person was allowed to do this.

  	Next she was given a place by Sayagyi to sit in the central shrine 
  room just behind and to the right of Sayagyi. This was Sayagyi's 
  indication to all of us that she had reached the stage of teachership. In 
  order to make this point more clear to us, Sayagyi, who had previously 
  called her by her name, Ma Mya Thwin, started calling her Sayama. Whenever 
  Sayagyi gave Anapana and Vipassana during a course Sayama was also present 
  sitting at her allotted place. Whenever a student had reached a high stage 
  of development and needed Sayagyi's special attention, Sayama was always 
  present at his side. From then onwards we always regarded her as our 
  teacher.

  	In early 1955, some of Sayagyi's closest disciples had seen many 
  newcomers reaching very high stages of development and began to wonder 
  why, in spite of all their efforts and devotion, they could not reach such 
  high stages of development in their meditation. When Sayama came to know 
  of this she related the matter to Sayagyi. He then called these close 
  disciples -- U Chit Tin, U Ba Pho, U Boon Shain, U Soe Maung, U Tin Maung 
  and myself -- and told us, that he would be holding a special course in 
  March (1955) exclusively for us. There would be no other meditators and he 
  and Sayama would do their utmost to help us. We, on our part must exert 
  the utmost effort and keep the vow of Noble Silence throughout the course. 
  I was unable to take part in that course but all others took the course. 
  All of them made good progress and were able to reach the stage where they 
  could concentrate exclusively at the spot in the centre of the chest. 
  However, they could not reach that state of complete serenity and calmness 
  for long spells in spite of the individual attention paid to them by 
  Sayagyi and Sayama.

  	Sayagyi then explained to them very patiently and lucidly about the 
  different types of parami (perfections) and the different types of 
  aspirations each one may have made in previous life-cycles. Only then they 
  were convinced and satisfied with their progress.

  	I took the course in April 1955. As it was the time of the Water 
  Festival, there were quite a number of students from the office staff who 
  had taken advantage of the long holidays. For about six days my meditation 
  was as usual: awareness of sensations, Anicca throughout the body except 
  at the back round about the waist. I had never been able to penetrate that 
  particular part where the feeling was always as if a round steel plate had 
  been fixed to it. All my previous courses had ended in this manner.

  	On the seventh day, however, I began to feel warm sensations arising  
  around the perimeter of that part and I began to concentrate and observed 
  these sensations with more care. Slowly the warm area spread inwards.

  	On the eighth day as I meditated I felt a lot of heat arising 
  throughout the whole body and there was no sense of rigidity or pain 
  anywhere.

       On the nineth day there was only a slight sensation of heat 
  permeating throughout the body detectable only with deep concentration. 
  Then at 8pm as I was meditating in the south-east room Sayagyi and sayama 
  entered the central shrine room. Sayagyi sat down near the door in front 
  of me with Sayama behind him and the lights were switched off. He told me 
  to concentrate at the centre of the chest and to dwell on any sensation 
  arising as Anicca. I concentrated as instructed and Sayagyi told me to 
  concentrate more strongly. As I followed his instructions, pulsations 
  started arising at that spot. Meanwhile Sayagyi was instructing me to 
  concentrate more and more strongly. As I continued as instructed keeping 
  in mind, that everything happening was Anicca, the pulsations changed to 
  strong poundings in the chest and eventually changed in direction, rising 
  from the chest and ending in the throat. It was a very frightening 
  experience as I felt my body being whirled around by some force. But I did 
  not let go of Anicca nor my concentration at the centre and a series of 
  thoughts flashed across my mind: the power of rupa (matter) 
  disintegrating, of death arising, the image of a Buddha appearing, and 
  then all thoughts of resistance and attachment to what was happening 
  disappeared and I found myself calm and quiet again. The light was 
  switched on again and Sayagyi asked me how I was feeling.

  	The first volition that arose in me was a very deep respect for 
  Sayagyi and very slowly and with deep humility and respect I bowed down to 
  Sayagyi three times. Then I told him that I did not break through. Sayagyi 
  merely smiled and said, "You are not of that type." He then told me to 
  concentrate at the centre again. As I concentrated again there was no 
  sensation anywhere except at the centre where I could only feel a kind of 
  coolness deep inside which is very difficult to describe. When I told 
  about this he said, "Sadhu, Sadhu, Sadhu" and told me to take rest for the 
  night.

  	The next day the sittings were not like before. The trouble with my 
  back had disappeared and it has never appeared again. There was only 
  awareness of calmness and coolness at the centre throughout the sittings. 
  At lunch time I told Sayama of my feelings and she said she would tell me 
  privately after lunch. After the meal I went to Sayama and she explained 
  to me what it meant and to keep this knowledge to myself. And I am still 
  following Sayama's instructions.

  	In 1956 Mr. and Mrs. Kelly of the British Civil Service, Malaysia, 
  came to the Centre for a course of meditation under Sayagyi's guidance. 
  There was only Sayama during daytime at the Centre and as I was then on 
  medical leave, Sayagyi came to my house and told me that I should also 
  come and stay at the Centre and meditate at a relaxed pace. At the same 
  time I could act as an interpreter for Sayama when she checked the Kellys 
  in their meditation.

  	In that way I had a chance to meditate in a very quiet atmosphere at 
  my own pace and also learn from Sayama about the various experiences the 
  students had in their meditation. In this course I made some further 
  progress in meditation, mainly with Sayama's help and encouragement.
  
  	One day in the shrine room in Sayagyi's presence Sayama casually 
  asked me, "Why not join us in giving the Dhamma?" Sayagyi took it as a 
  serious suggestion and he told me to come up into the central shrine room 
  and to sit just behind and to the left of him. I did as I was told but I 
  knew that it meant more serious and consistent meditation for me to 
  maintain the trust that Sayagyi had in me. From then onwards I had to 
  meditate in the central shrine room with Sayagyi and Sayama. Sayagyi used 
  to check me almost every day after the nightly one-hour vow sittings, 
  which then was from 8pm to 9pm.

  	I have told you all about this to make you aware of the extent to 
  which Sayagyi and Sayama with great metta had helped me and guided me not 
  only in my meditation but also in my day-to-day life.

  May all beings be happy

  SADHU! SADHU! SADHU!



                    --------------------------------------

                        *ELDER'S VERSES (THERAGATHA)*

	61	The seeing one sees the seeing one, and sees the non-
		seeing one too; the non-seeing one does not see the non-
		seeing one nor the seeing one.

						- Vappa

	106	When the goal has 100 marks and bears 100 signs, the
		person who sees but one part is a fool, but he who sees
		100 is clever.

						- Suhemanta

                    --------------------------------------


                  *What Have You Gained By Your Meditation?*
                           //Saya U Tint Yee// [13]

  *ANECDOTE 7*

  	"Now I would like to talk to you about what you have achieved in  
  your meditation here. At the end of each course Sayagyi U Ba Khin used to 
  say to the students, 'Now what have you gained by your meditation? In your 
  office work you receive your pay at the end of the month. Now what have 
  you received from the Centre?'

       You have observed the precepts (//Sila//), practised concentration of 
  mind (//Samadhi//), tried your best to acquire Right Knowledge 
  (//Panna//). In other words, you have been walking along the Eightfold 
  Noble Path [13], which means Right Knowledge, Right Contemplation, Right 
  Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness 
  and Right Concentration.

       As you are walking along the Path there should be an objective which 
  you propose to reach ultimately. Now what has been your ultimate 
  objective?  The ultimate objective is and should be for the realisation of 
  the Four Noble Truths which I presume you all know in theory.

       The Buddha said that only by realization of the Four Noble Truths can 
  there be an end to all suffering. The Eightfold Noble Path, which is one 
  of the Four Noble Truths is therefore a means to an end and not an end in 
  itself. It is through this means only that we can realize our objective 
  and so we should know in more detail about each factor and re-examine 
  whether what you have practised here is exactly in accordance with them. 
  The Eightfold Noble Path, however, has that power and quality to diminish 
  the negative and promote positive attitudes in us even before achieving 
  the ultimate objective.

       The Sila (//Morality//) section of the Eightfold Noble Path includes 
  Right Speech, Right Bodily Action and Right Livelihood. Here I would like 
  to tell you about one factor. Under Sila there is one which is not to 
  kill. Now what constitutes killing? I want to emphasize this point because 
  volition is very important in every action.

       What constitutes the killing of a sentient being? First, it should be 
  a sentient being. The next factor is, you know that it is a sentient 
  being. The third factor is there is the intention to kill it. The fourth 
  is, there is effort exerted towards that end. And the last factor is, you 
  actually have killed it. That only amounts to killing. So there are other 
  factors such as not to tell lies, not to use abusive or harsh language. I 
  wanted to point out to you that volition in everything is important 
  because it is volition that makes Kamma.

       Then there is Right Livelihood. As far as you are concerned, while 
  you are staying here you have kept Right Livelihood, and as monks your 
  livelihood was the best. It was the way in which the Buddha lived. So far 
  as your volition, verbal or physical actions are concerned you have been 
  properly controlled. To that extent you have succeeded in treading the 
  Eightfold Noble Path.

       Then comes Samadhi. Samadhi means Right Effort, Right Mindfulness and 
  Right Concentration.

       What is meant by Right Effort?  This you will find in the 37 Factors 
  of Enlightenment. By Right Effort is meant not to commit any new immoral 
  actions and not to repeat any immoral actions you may have done before. 
  Then, to act and create new moral actions and multiply whatever moral 
  actions you have done before. So you just check back on your stay here, 
  whether you have fulfilled this purpose. And during your meditation 
  periods you eliminate as much as possible the attachments: Lobha (greed), 
  Dosa (hatred), Moha (Delusion) arising in you by means of effort. It is 
  effort which prevents you from committing these deeds. That we call in 
  Pali the Sammappadhana (4 factors of effort).

       And then comes Right Mindfulness. What have you done, is it the right 
  kind of mindfulness? The right kind of mindfulness according to the 
  Buddha's teaching means awareness of the physical factor. You call it 
  Kayanupassana-Satipatthana. Now while you are doing Anapana, your 
  attention is focussed on the in-breath and the out-breath, that is, on the 
  air entering and coming out. This air is a physical factor and you are 
  concentrating on that. Awareness of the physical factors. Also awareness 
  on the base of the nose where the physical factor exists. So, from the 
  moment you practice Anapana, awareness of the physical factor is being 
  fulfilled. And then when you do Vipassana you concentrate mostly on 
  sensations. That is what is called Vedananupassana-Satipatthana, that is, 
  concentration of the sensations arising. That also comes under Right 
  Mindfulness.

       And then comes the third kind of mindfulness, Citta-nupassana- 
  satipatthana. Citta means mind. Awareness of mind, that is, awareness of 
  what you are thinking. And then comes Dhamma-nupassana-satipatthana. 
  Awareness of various objects arising in your mind. You know a certain 
  object has arisen in your mind because naturally mind means the 
  inclination to bend towards an object. These ideational objects come to 
  you while you are meditating and you know they are coming and you try to 
  be aware of them or else you try to cut them off and then revert to your 
  sensations.

       So this Right Mindfulness you have been practising during your 
  meditation. Mostly here, as you know, we concentrate on the sensations. 
  Why is it that Sayagyi concentrates on the sensations?  Because this is 
  the strongest awareness that you can have. And the best method and the 
  best way to realize that it is impermanent. The other types of awareness, 
  that is, sight or sound, the impression is not so strong as the physical 
  sensations. They arise, but not as dukkha (suffering) or sukha (pleasure), 
  but only as domanassa or somanassa. Domanassa means a sort of anger or 
  grief. Somanassa means pleasure. But they are not as intense as dukkha and 
  sukha, which are directly physical factors. That is why you are taught to 
  rely on sensation as Anicca. So all these you have been doing.

       Then comes Right Concentration. Right Concentration comes when your 
  awareness becomes very sharp. Then you get Right Concentration. It is the 
  ability to concentrate on a neutral object that does not give rise to 
  Lobha, Dosa or Moha. Automatically when it does not give rise to greed, 
  anger (hatred) or delusion, the mental factors that arise will be opposite 
  to that. Alobha (non-greed), Adosa (non-hatred), Amoha (non-delusion). 
  Automatically it comes to that. And when the awareness is sharp, you get 
  proper concentration. When you are doing all this, all the while you are 
  always bringing up those five very important mental factors.

       They are faith, that is, the belief in what you are doing. For those 
  of us who are well developed, maybe our belief in the Buddha's teaching is 
  very strong. So our ultimate object, whether we achieve it or not, is 
  always to try and arrive at the realization of the Four Noble Truths -- 
  the path leading to the cessation of suffering. That is always our aim. 
  And in the meantime, even though we have not achieved this purpose, the 
  negative qualities in us gradually decrease. In that way faith is very 
  important.

       Another quality we are always using is effort (Viriya). Effort is not 
  a physical factor but a mental factor. The more effort you apply the 
  better will be your progress. So, that is also included in the 37 Factors 
  of Enlightenment. It will be included sometimes as a leading factor and 
  sometimes what is called supreme factor.

       Then the next quality we have been using, the mental factor after 
  faith and effort, is awareness. Awareness always comes. This is 
  mindfulness. The next factor we are using is when the awareness comes, 
  automatically concentration comes. When concentration is good and proper, 
  knowledge comes. Without Samadhi you do not get the right knowledge.

       So the five mental factors we have been practising are always there. 
  The moment these five factors become balanced, then you say you have good 
  sittings. The moment these five factors become unbalanced you say your 
  sittings are not good. The moment effort is missing, your mind wanders 
  away. The moment faith is missing, you feel like giving up.

       So all these, you see, you have been using always. All these 
  constitute what is called the 37 Factors of Enlightenment. When the 
  Eightfold Path is expanded it becomes the 37 Factors of Enlightenment.  
  They are, as I said just now, the four ways of right mindfulness. And then 
  these four ways in which effort is exerted, and the four Iddipadas, a 
  strong determination (chanda) -- if you have a very strong determination 
  -- to achieve what you are looking for, that becomes the leading factor. 
  And it automatically arouses other factors along with it.

       Another leading factor is effort. When effort is strong, it has that 
  quality of making the other factors come along and follow it. Then comes 
  Citta-iddhipada, which means, when your mind is very strong then there is 
  this urge to succeed in what you are doing and the other factors will 
  always follow.

       The other is the knowledge factor and that is the best factor because 
  you can never go wrong. When your knowledge is strong, the others will 
  follow it. We call these in Burmese by the Pali name Iddhipada. Iddhi 
  means 'power'. Iddhi-pada means roads to power (or success). They have 
  very strong power to make the other mental factors follow.

       Briefly speaking, what you have done here following the Eightfold 
  Noble Path you have been arousing and trying to maintain all the factors 
  in a balanced way.

       And then the last two in the Eightfold Noble Path: Right 
  Contemplation and Right Knowledge. Right Contemplation means concentrating 
  on the Nama aspect or the Rupa aspect -- the physical property aspect or 
  the mind and mental aspect, you contemplate on the sensations arising and 
  try to think what they mean, try to watch their behaviour. As you watch 
  their behaviour your mental attitude changes, you see the becoming aspect. 
  You see the dissolution aspect. Sometimes the movement is slow, sometimes 
  the movement is fast. And as all these changes take place in your mind, a 
  certain amount of knowledge arises in you. As this awareness and knowledge 
  of anicca arises in you, what we call kilesas or negative qualities come 
  under control from moment to moment. But when you speak in theory, Right 
  Contemplation means the ten steps in Vipassana Knowledge. I do not think 
  we have time for an expanation of that. So long as you keep on knowing 
  anicca, this will come by themselves.

       What you must know is that when there is fear arising through or when 
  seeing the phenomena there is disgust arising because of watching these, 
  sometimes the boring aspect comes -- you are watching all day and nothing 
  happens -- that sort of attitude when they arise, you must not be 
  depressed. They are a natural part of your development in the 
  understanding of real anicca from all angles and when you really 
  understand anicca, detachment towards the five aggregates automatically 
  arises in your mind, and the detachment is strong enough, you reach a 
  state of serenity, calmness and coolness. But until you reach that state 
  there will be much struggling, many ups and downs in your meditation. 
  Whenever these arise you must know that they are part of the struggle and 
  that the more they occur the more you learn from them. It depends on 
  Parami. If one day your Parami is ripe for that particular moment, you 
  will reach what you have been aspiring to.

       May you reach all that point as soon as possible.


  SADHU! SADHU! SADHU!



          *Who Are The Benefactors Of These Great Accomplishments?*
                          //Saya John Coleman// [15]

  ANECDOTE 8

       "It was shortly after the completion of the main building projects 
  here, when the International Meditation Centre, Rangoon, was in full swing 
  in 1954 that I first came to this corner of the world. In those days not 
  many Westerners ventured this far away from their homelands and those that 
  did were, as myself, usually on nefarious official assignment sponsored by 
  wealthy relatives. In my case a rich uncle, Uncle Sam was bearing my 
  expenses.

       The tourists at that time were concentrating on Europe and flocking 
  around the Mediterranean. It was rare to see a Westerner walking the 
  streets of Asia. In Bangkok, where I was then, the local children spotting 
  me would respond with excitement calling out "Aia Falong" meaning 
  //Foreigner//. They would run calling their friends, brothers, sisters and 
  parents to witness this strange sight. It took me some time to get used to 
  all the excitement created by my presence but secretly, I suppose, it 
  titillated my vanity and subliminal needs for attention.

       Immidiately upon arrival in the area I felt comfortable and was 
  enchanted by a certain quality of life that I could experience but could 
  not quite comprehend. It was not until a few years later that I began to 
  realize that this //certain quality of life// was flavoured by and had its 
  structure in 2500 years of the Buddha, the Dhamma, and the Sangha. 
  Something which was missing in the environment of my upbringing.

       It was shortly after the turn of the 2500th year of the Buddha Sasana 
  or in 1957 that I had a strong attraction to venture towards Burma at 
  which time I had the good fortune to stumble upon this very place where we 
  meet today.

       Meeting Sayagyi U Ba Khin, he immediately put me to work developing  
  Sila, Samadhi and Panna. Sayagyi in those days was busy with his many  
  government duties and during those periods I was constantly under the 
  watchful and loving guidance of Mother Sayama, who, Sayagyi, for good 
  reason had already appointed as his Assistant and as a Teacher. Of course, 
  there were also at that time, U Tint Yee, U Ba Pho and U Chit Tin and 
  other faithful Burmese disciples of Sayagyi who were also contributing to 
  my dhamma development in a manner which all of us have gotten to know so 
  well and have been experiencing throughout our visit here.

       The extent of my respect and gratitude is inexpressable.

       During this time Sayagyi had a vision. He saw the Buddha-Sasana 
  spreading outwards from its traditional local areas of influence to other 
  areas of the world which had previously been barren deserts to the Buddha- 
  Dhamma.

       Sayagyi was aware of the reputed affluences of these other areas and 
  their technological accomplishments, but he was also aware of the total 
  ignorance and enormous suffering that also existed there. He saw that the 
  time was ripe for the Dhamma to spread into these areas of great strife. 
  With great love and compassion in his heart he longed to travel out of his 
  native Burma and spread the Dhamma to these barren wastelands.

       He was unsuccessful in obtaining permission to travel, but his 
  determination remained intact. Before he died he appointed a number of his 
  foreign disciples to teach Vipassana on his behalf in those areas, 
  introducing the Dhamma there and thus preparing the ground work for the 
  time when his aspiration would bear fruit.

       Each of these teachers in their own way, style and fashion fulfilled  
  Sayagyi's role for them by tilling the ground and making it fertile for 
  the right occasion.

       Several years ago Mother Sayama left this oasis of the Buddha, the 
  Dhamma and the Sangha and sacrificing comfort and convenience, ventured 
  into these fiery areas bringing the fruit of the Dhamma with her. Almost 
  immediately upon arriving the Buddha-Dhamma blossomed and Sayagyi's dream 
  became a reality.

       Since then, Sayama has extended her visits to more areas and is 
  continuing in the fulfilment of Sayagyi's wishes. She has agreed to go 
  wherever she is invited providing circumstances permit. It is so 
  encouraging to sit here today in front of so many fellow Westerners who 
  have just partaken in this most important experience of taking robes and 
  serving the Sangha.

       These humble acts of shaving the head, wearing of robes, forsaking 
  sensual pleasures by keeping the Vinaya Rules, practising the Eightfold 
  Noble Path sacrificing self interests to serve the flourishing of the 
  Sangha by these important acts of renunciation essential to the attainment 
  of the final goal of Nibbana, all of us here have participated in and have 
  thus prepared ourselves for the occasion when the time is right for the 
  realization of our aspirations.

       Much has been accomplished in such a short period of time and the 
  profundity of which is perhaps difficult for us to fully comprehend. 
  Sayagyi was indeed correct when he pronounced that the timeclock of 
  Vipassana has struck.

       Each and everyone of us here is the direct benefactor of these great 
  accomplishments. And for this we understandably have developed as great a 
  sense of respect, gratitude and devotion.

       To all of these accomplishments we pay respects to the Buddha, the 
  Dhamma and the Sangha.

       To all of these accomplishments we pay respects to our Teacher 
  Sayagyi U Ba Khin.

       To all of these accomplishments we pay respects to our Teacher Mother 
  Sayama.

  SADHU! SADHU! SADHU!


                 --------------------------------------------

                        *ELDER'S VERSES (THERAGATHA)*

       I shall fasten you, mind, like an elephant at a small gate. I
       shall not incite you to evil, you net of sensual pleasure, body-
       born.
       When fastened, you will not go, like an elephant not finding the
       gate open. Witch-mind, you will not wander again and again,
       using force, delighting in evil.
       As the strong hook-holder makes an untamed elephant, newly taken,
       turn against its will, so shall I make you turn.
       As the excellent charioteer, skilled in the taming of excellent
       horses, tames a thoroughbred, so shall I, standing firm in the
       powers, tame you.
       I shall bind you with mindfulness; with purified self I shall
       cleanse (you). Restrained by the yoke of energy you will not go
       far from here, mind.
       
                               Theragata vv. 355-59, Vijitasena's verses
                               Translated by K.R. Norman
                               The Elder's Verses I P.T.S.'69


                 --------------------------------------------
               
  _APPENDIX 1_

      
          *A Special Message From Mother Sayama And Saya U Chit Tin*


       While in Sydney for the auspicious Water Festival course in April 
  1981, Mother Sayama and Saya U Chit Tin were requested to give a message 
  on Dhamma practise to the students in Australia. This is the message:

       "Regarding the training in //Sila//, //Samadhi// and //Panna// our 
  message is to lay emphasis on Samadhi. Sayagyi U Ba Khin had said: "For a 
  good experience of Anicca (Impermanence), Samadhi must be good. If Samadhi 
  is excellent, awareness of Anicca will also be excellent." Sayagyi's 
  Teacher, Saya Thetgyi, recounted: "My Teacher, Ledi Sayadaw, frequently 
  reminded me, 'Maung Thet, work on your Samadhi diligently. If the Samadhi 
  Sasana (teachings of Tranquility) is well established, then the Panna 
  Sasana (teachings on Insight) will also become established.'"

       Ledi Sayadaw was a Burmese monk and a Pali scholar who was known to 
  scholars of many western countries and perhaps one of the outstanding 
  Buddhist figures of this age. Saya Thetgyi, therefore, worked earnestly on 
  Anapana for 7 years and then Vipassana for another 7 years. Finally he was 
  praised by his Teacher, who authorised him to teach meditation beginning 
  with a course at the Ledi-Tawya-Taik Monastery of his Teacher. The monk 
  scholars of his Teacher were among the students of the first batch of his 
  disciples.

       Buddha said, "Develop your Samadhi. If Samadhi is developed then you 
  see things in their true perspective."...

       "The Path must be trodden by each individual; Buddhas do but point 
  the way".

       *Keep Coming back to Anapana-Sati (watching over in- and out- 
  breathing)*, for, if developed and frequently practised, this will bring 
  you high reward and great advantage.

       When Samadhi (concentration) is established and developed, 
  contemplation of sensation on the Body will be easy and almost 
  instantaneous. You will dwell with full energy, clearly conscious, 
  attentive and fully engrossed, with the understanding and awareness of 
  Anicca (impermanence), Dukkha (suffering or ill) and Anatta (egolessness 
  or soullessness).

       Sayagyi U Ba Khin summed up thus: "This will give us the "Peace 
  within" and enable us to share it with all others. We will then radiate 
  such powerful and purified mental forces as will successfully counteract 
  the evil forces which are all around us. Just as the light of a single 
  candle has the power to dispel darkness in a room, so also the light 
  developed in one man can help dispel darkness in several others."

  May all beings be happy

  May they be liberated and win the Deathless.

  TRUTH WILL PREVAIL



  _Appendix 2_


           *How To Practise The Development Of The Sublime States*
                         //(Brahma-Vihara Bhavana)//


       There are four sterling virtues which are collectively termed in Pali 
  as Brahma-Vihara: Sublime States, Modes of Sublime Conduct or Divine 
  Abodes. They are also called the four Boundless States, Illimitables 
  (Appamanna):

  I)      _Loving-kindness_: Metta, the first Sublime State;

  II)     _Compassion_: Karuna, the second virtue that is sublime for man;

  III)    _Sympathetic or Appreciative Joy_: Mudita, the third sublime
          virtue;

  IV)     _Equanimity_: Upekkha, the fourth sublime virtue, the most
          difficult and the most essential.

  The development of these Sublime States (Brahmavihara-bhavana) generally 
  found in the Sutta is as follows: "There, O monks, the monk with a mind 
  full of Loving-kindness pervading first one direction, then a second, then 
  a third one, then the fourth one, just so above, below and all around; and 
  everywhere identifying himself with all, he is pervading the whole world 
  with mind full of loving-kindness, with mind wide, developed unbounded, 
  free from hate and illwill." Hereafter follows the same theme with 
  Compassion, Sympathetic Joy, and Equanimity.

                       *How to practise Metta-Bhavana*

       It is recommended in the Visuddhimagga, the Path of Purification, 
  that one should go to some quiet place where one could sit in a 
  comfortable position. Then one should consider the dangers in hate first 
  and the benefits offered by forbearance. The purpose of this meditation is 
  to displace hate by forbearance. Then again one cannot avoid dangers one 
  has not come to see or cultivate benefits one does not yet know.

       There are also certain types of individuals towards whom one should 
  not develop loving-kindness in the first stages. To regard a disliked 
  person as dear to one is fatiguing, to regard a dearly-loved one with 
  neutrality is difficult, and if the slightest mischance befalls the 
  friend, one feels like weeping. When an enemy is recalled anger springs 
  up, and to put a neutral person in a respected one's or a dear one's place 
  is fatiguing. Then if it is directed towards the opposite sex one may 
  arouse lust. Again one should not develop loving-kindness towards a dead 
  person for one will neither reach absorption nor access, that is to say, 
  his loving-kindness will make no headway at all. Now at the start it 
  should be developed only towards oneself, repeatedly saying: 'May I be 
  happy and free from suffering'; 'May I keep myself free from enmity, 
  trouble and live happily.'

       Cultivating the thought: 'May I be happy' with oneself as example, 
  then one begins to be interested in the welfare and happiness of others, 
  and also to feel in some sense their happiness as if it were one's own: 
  'Just as I want to live happily and not die, so do others.' So in this way 
  one should first become familiar with pervading oneself with loving- 
  kindness to serve as an example. Next, one should choose someone who is 
  liked, admired and much respected; with the thought: 'May he be happy' and 
  remembering his virtues.

       When in this way one becomes familiar, one can begin to practise 
  loving-kindness towards a dear one, then towards a neutral person as very 
  dear, and then towards a foe as neutral.

       Care should be taken when dealing with an enemy for anger can arise, 
  and all means must be tried in order to get rid of it. When this is 
  successful, one will be able to regard a foe without resentment and with 
  loving-kindness in the very same way as one does the admired person, the 
  dearly loved one, and the neutral person.

       Loving-kindness can now be effectively maintained in being towards 
  all beings or to certain groups at a time, or in one direction at a time 
  towards all beings, or to certain groups in succession.

       When one can maintain this loving-kindness, made much of it, use it 
  as a vehicle, use it for a foundation, be established in it, keep it 
  consolidated and properly managed, one can expect 11 blessings: 'A man 
  sleeps in peace and comfort, he walks in peace and comfort, he dreams no 
  evil dreams, he is dear to human beings, he is dear to non-human beings, 
  the gods guard him, no fire or poison or weapon harms him, his mind can be 
  quickly concentrated, the expression of his face is serene, he dies 
  without falling into confusion, and even if he fails to penetrate any 
  further he will pass on to the world of High Divinity, to the Brahma 
  World.'

       This is from the Anguttara Nikaya Ekadassa Nipata, Metta Sutta 
  (Gradual Sayings).


                 *Karuna Bhavana: Development of compassion*

       For the development of compassion one should begin with the task by 
  reviewing the danger of not having compassion and the advantage of 
  possessing it. Like Metta (loving-kindness) Karuna (compassion) should not 
  be directed at first towards a person who is neutral, antipathetic or 
  hostile, towards a member of the opposite sex or someone who is dead. It 
  is stated in the Vibhanga, "How does one dwell pervading one direction 
  with his heart endued with compassion? Just as one would feel compassion 
  on seeing an unlucky, unfortunate person, so one pervades all beings with 
  compassion."

       Right at the start, the meditation of compassion should be developed 
  on seeing a wretched person, unlucky, unfortunate, in every way a fit 
  object for compassion, unsightly, reduced to utter misery, compassion 
  should be felt for this person in this way: 'This person has indeed been 
  reduced to misery; if only he could be freed from this suffering.' If one 
  cannot encounter such a wretched person, then one can arouse compassion 
  for an evil doer: "Suppose a criminal is under orders of execution by the 
  ruler, the executors bund him and lead him off to the place of execution, 
  flogging him a hundred times. Then the passers-by give him things to eat 
  and he goes along eating and enjoying these things, still no one will 
  think that he is really happy. Everyone will feel compassion for him, 
  thinking: 'This wretched person is going to die soon; every step leads him 
  nearer to the presence of death.'" So in this way one should arouse   
  compassion for an evil doer.

       After arousing compassion for an unfortunate, wretched and unlucky 
  person in that way, one should next arouse compassion for a dear one, then 
  a neutral person and next a hostile person, in the same way. Care should 
  be taken with regard to an enemy and if resentment arises one must try by 
  all means to get rid of it in the same way used with loving-kindness.

       At one time the Buddha set a very noble example by attending on the 
  sick Himself and also exhorting His disciples with these words:

       "He who ministers unto the sick ministers unto me."

       The Buddha showed great compassion towards the courtesan Ambapali, 
  and also towards Angulimala, the murderer, both were converted and 
  underwent a complete reformation in character.


       *Mudita Bhavana: Development of Sympathetic or Appreciative Joy*


       The development of Sympathetic or Appreciative Joy or Gladness should 
  start with the very dear companion -- one who in the Commentaries is 
  called a 'boon companion'; for he is always glad; he laughs first and 
  speaks afterwards. In the Vibhanga it is referred to in this way: 'How 
  does a meditator dwell pervading one direction with his heart endued with 
  sympathetic gladness?  Just as one would be glad on seeing a very dear and 
  beloved person, so one pervades all beings with sypathetic gladness.'

       Even if someone who is dear to us is unlucky and unfortunate now 
  Sympathetic gladness can still be aroused by remembering his happiness of 
  the past in this way: 'In the past he possessed great wealth and a great 
  following and he was always happy.' Again gladness or appreciative joy can 
  be aroused by apprehending the future glad aspect in the dear person in 
  this way: 'In the future this dear person will again enjoy similar success 
  with gold and silver going about in gold palanquins with great followers 
  and so on.'

       After having aroused altruistic joy and gladness with respect to the 
  dear one one can then direct it successively towards a neutral one and 
  then towards a foe. But if one arouses resentment when dealing with a foe, 
  one should make it subside in the same way as described under loving- 
  kindness. Mudita is not mere gladness but sympathetic joy which tends to 
  destroy jealousy, its direct enemy. It embraces all prosperous persons and 
  is the congratulary attitude of a person, and the tendency is to eliminate 
  any dislike towards successful persons.


                     *Upekkha: Development of Equanimity*

       The development of equanimity is the most difficult and the most 
  essential of the four sublime states. In the Buddhist Dictionary 
  Nyanatiloka says, "//equanimity//, also called tatra-majjhattata, is an 
  ethical quality belonging to the sankhara group (khandha) and should 
  therefore not be confused with //indifferent feeling// (adukkhamasukha 
  vedana) which is sometimes also called Upekkha (vedana)." It is one of the 
  four Sublime Abodes and one of the Factors of Enlightenment. It means 
  //impartially// or //rightly//, one may discern rightly, viweing justly, 
  or looking impartially, that is to say, without attachment or aversion, 
  and without favour or disfavour, in the sense of indifference or neutral 
  feeling.

       Ven. Narada Thera said, "Equanimity is essential, especially for 
  laymen who have to live in an ill-balanced world amidst fluctuating 
  circumstances. Slights and insults are the common lot of mankind. The 
  world is so constituted that the good and the virtuous are very often 
  subject to unjust criticism and attack. It is heroic to maintain a 
  balanced mind in such circumstances.

       Loss and gain, fame and infamy, praise and blame, pain and happiness 
  are eight worldly conditions that affect all humanity."

       To develop Equanimity one should look on with equanimity at a person 
  who is normally neutral. Then towards a dear one, a hostile person and the 
  rest. In the Vibhanga this is said: 'How does a meditator dwell pervading 
  one direction with his heart endued with equanimity? Just as he would feel 
  equanimity on seeing a person who was neither beloved nor unloved, so he 
  pervades all beings with equanimity.'

       Through the neutral person one should break down the barriers in each 
  case between the three individuals, namely: the dear one, the boon 
  companion, the hostile one, and himself. How to break down the barriers?

       Suppose a man is staying together in an abode with a dear, a neutral, 
  and a hostile person; and robbers come to him and ask for a person because 
  they wish to cut his throat and use the blood as an offering. If he points 
  to one of the three, he has not broken down the barriers. Or if he offers 
  himself too he has not broken down the barriers either. Why?

       Because he seeks the harm of himself and seeks the welfare of others. 
  Only when he does not see a single person among them to be given and he 
  directs his mind impartially towards himself and towards others has he 
  broken down the barriers.

       In the development of the four Sublime States, Brahma-vihara Bhavana, 
  one should practise each of these virtues over and over again so that one 
  accomplishes mental impartiality towards the four persons, namely, 
  oneself, the dear person, the neutral one and the hostile person.

       The Visuddhimagga says, 'Thus the sign and access are obtained by 
  this person simultaneously with the breaking down of the barriers. But 
  when breaking down of the barriers has been effected, he reaches 
  absorption...'

       Metta (Loving-kindness) embraces all sentient beings, Karuna 
  (Compassion) embraces unfortunate beings, Mudita (Gladness) embraces the 
  happy and prosperous, and Upekkha (Equanimity) embraces the good and the 
  bad, the loved and the unloved, the pleasant and the unpleasant.

  May all beings be happy and liberated


                                                        Saya U Chit Tin

                     ------------------------------------

                       *THE EXPOSITION OF NON-CONFLICT*
                          //(Aranavibhanga Sutta)//

       A man should not pursue sensual desires which are low, vulgar, 
  coarse, ignoble and connected with harm; and he should not pursue 
  selfmortification, which is painful, ignoble and connected with harm. The 
  Middle Way avoiding both these extremes has been discovered by the Perfect 
  One (Tathagata) giving sight, giving knowledge, which leads to peace, to 
  direct knowledge, to enlightenment, to Nibbana. A man should know what it 
  is to over-rate and what it is to under-rate and knowing both, he should 
  neither over-rate nor under-rate but should speak only Dhamma. He should 
  know how to define pleasure (or happiness) and knowing that, he should 
  pursue his own pleasure. He should not utter covert speech, and he should 
  not utter overt sharp speech. He should speak unhurriedly, not hurriedly. 
  He should not insist on local language, and he should not override normal 
  usage.
       
                                    (Majjhima Nikaya No. 139)
                                    Translated by Bhikkhu Nanamoli    

             ---------------------------------------------------

  _Appendix 3_


                           *The Life Of The Buddha*
                           //By Ledi Sayadaw// [15]


               Namo tassa Bhagavato Arahato Samma-Sambuddhassa

  I.
       May the Fully Enlightened One dwell on my head!
       'Tis for the good, gain, benefit, and happiness
       Of gods and of men: that a Unique Being, the Boddhisatta,
       On a Thursday, the full moon day of July (Waso),
       When the monsoon had set in, the timely rain well begun,
       Took conception in Maha Maya's womb: the Queen of Suddhodana,
       At the request of gods and devas who assembled together,
       From the ten thousand Universes of the Jatikhittiya.
     
  II.
       Great were the rejoicings after a lapse of ten months.
       When His Noble birth took place at Lumbini, near Kappilavatthu,
       Amidst the veritable hues of the blooming Sala trees,
       On a Friday, the full moon day of May (Kasone),
       The sixty-eighth year of the Maha Era -- sixth century, B.C.
       For the good and gain of many: of men, deities and gods.

  III.
       The Royal Prince was married to His cousin Princess,
       Both of them aged only sixteen, and they led
       A happy and luxurious life for thirteen years:
       Three Palaces were built, to suit the three seasons --
       Of cold, of heat, of rains -- and amidst all comforts,
       Prince Siddhattha realised the universality of suffering.
       Upon seeing a decrepit, a deseased, a corpse and a hermit:
       The four signs of the devas, He renounced the world,
       Made a historic journey in search of Truth and Eternal Peace,
       On a Monday, the full moon day of July (Waso);
       His twenty-ninth year, in the full bloom of his youth.
     
  IV.
       For six strenuous years in the forest, after crossing Anoma,
       The ascetic Siddhattha made a super-human struggle,
       Practising severest austerities of various forms.
       Finally He found the Middle Path and the Four Noble Truths,
       On a Wednesday, the full moon day of May (Kasone),
       Being seated under the canopy of the Pipal Bodhi tree,
       He eradicated all defilements, dispelled ignorance.
       Wisdom arose, darkness vanished. He became a Buddha --
       An Enlightened or Awakened One -- for the gain of many,
       Spreading influence to the ten thousand Universes.
     
  V.
       To the Migada Deer Park at Isipatana the Enlightened One went,
       Where the Pancavaggi, the five energetic ascetics
       Who attended on Him during His struggle, were residing,
       Precisely two months after He had attained Buddhahood,
       In his thirty-fifth year, He expounded the First Discourse,
       On a Saturday, the full moon day of July (Waso).
       Though addressing directly the diligent ascetics,
       Devas and Brahmas from the ten thousand Universes came;
       Took advantage of the golden opportunity of hearing
       The Sermon: the Dhammacakkapavattana Sutta,
       The Turning or the Establishment of the Wheel of Truth.
     
  VI.
       Out of compassion for the good and gain
       Of men, devas and brahmas, the Buddha Gotama taught the Dhamma.
       Innumerable beings gained Nibbana: the Deathless.
       Forty-five years after His long and successful ministry,
       On a Tuesday, the full moon day of May (Kasone),
       The hundred and forty-eighth year of the Maha Era,
       Upon attaining the ripe age of eighty years, He came
       To Kusinara, the land of Mallas, where He laid Himself down.
       Between the twin Sala trees, mindful and self-possessed.
       Then the Great Demise of the Buddha Gotama took place.
       The Perfect One had finally attained Maha Parinibbana.
       Then there occurred a great earthquake fearful and hair-raising;
       Celestial drums resounded with the attainment of ultimate extinction.

  VII.
       At the turn into Kusinara, in the Mallian's Sala-tree grove,
       Lay the Blessed One's Golden Body, in a befitting manner,
       That of a Universal Monarch who turns the Wheel of Righteousness,
       Many came paying honour, respect, and veneration to the remains,
       With music, garlands, and scents; making canopies and pavillions.
       Mounted on a pyre built with all kinds of scented woods,
       It caught alight by itself producing neither cinder nor ash,
       On a Sunday, the waning moon day of May (Kasone),
       When the Perfect One's Golden Body was consumed by tejo-dhatu,
       There remained sacred relics which Dona divided into eight parts,
       For fair distribution to the kings for erecting eight monuments.
     
  VIII.
       Great were the events that took place on the seven week-days,
       In reverence to the Exalted, the Worthy, the Happy One,
       My salutation, adoration, veneration to Him, with utmost faith:
       I bow, lay prostrate, five points touching ground [16], Vandana.
       May I be peaceful and happy: May I gain Nibbana.
       May all beings be peaceful and happy: May they gain the deathless.
       [17]
   
                                  FOOTNOTES:

  [1] Dhammapada Commentary, Brahmana Vagga, 416, Jotika and Jatila Vatthu 
  (Buddhist Legends, Harvard Oriental Series, Vol. 30, pp 313-319, PTS 
  publication).

  [2] Majjhima Nikaya No. 107, Discourse to Ganaka Moggallana. Sayagyi U Ba 
  Khin's Dhamma Talks in Burmese (He often quoted these lines).

  [3] Nibbana is the ultimate goal of Buddhists. For texts on N., see Path 
  of Purification (XVI 64 ff) by Bhikkhu Nanamoli; Path of Deliverance by 
  Nyanatiloka Thera; Anatta and Nibbana by Nyanaponika; The Buddhist 
  Doctrine of Nibbana by Ven. P. Vajiranana (Wheel 165/166).

  [4] Published by the Vipassana Association International Meditation 
  Centre, 31A, Inyamyaing, Rangoon, Burma (first edition: 1962; second 
  edition 1966).

  [5] Published by the same Association. Several reprints since 1951-52. Now 
  available at the sales depot of the Religious Affairs Department, Kaba Aye 
  P.O., Rangoon, Burma.

  [6] See the Book of Gradual Sayings, III, pp 200-204 (Pali Text Society).

  [7] see the Middle length Sayings II, pp 32-35 (Pali Text Society).

  [8] See Woven Cadences of Early Buddhists, pp 38-40 (Pali Text Society).

  [9] A Talk by Saya U Ba Pho, Secretary, at the IMC Rangoon, Burma on the 
  18th January 1982, 11th Anniversary of the Demise of Sayagyi U Ba Khin.

  [10] See pictures on page 38.

  [11] A Talk by Saya U Tint Yee, president, IMC Rangoon, Burma, on the 19th 
  January 1982, 11th Anniversary of the Demise of Sayagyi, to all western 
  students who came for Meditation and Ordination.

  [12] The traditional four formalities: taking refuge in the Triple Gem, 
  taking the Eight Precepts, surrendering to the Buddha and to the Teacher, 
  requesting the Teacher to teach Anapana and Vipassana Meditation.

  [13] The students had to submit daily their diary relating to the 
  experiences in their Meditation, and Sayagyi would give remarks or 
  instructions whenever he found necessary, and the diary was returned 
  before the day was over.

  [14] A Dhamma-Talk by Saya U Tint Yee, to a group of foreign students 
  including many who had just completed a meditation course at IMC Rangoon, 
  Burma, as monks. U Tint Yee's talk touches on several important aspects of 
  the Buddha's Teaching which students sometimes overlook or fail to put the 
  right emphasis on. The talk was given on 19th January 1982, the 11th 
  Anniversary of the Demise of Sayagyi U Ba Khin.

  [15] Knowing that all the students, who were at the Ordination Course, 
  were very old students, Saya U Tint Yee did not go into full details of 
  the Eightfold Noble Path and the other 37 Factors of Enlightenment. He 
  simply touched on some essential factors which should be given more 
  attention to. All students have learnt the theory very well. There were 27 
  western male and 26 western female students apart from a good number of 
  local students who all gathered there for the special occasion. On the 
  19th January morning fifty most revered monks from the capital were 
  present to receive the Dana from Mother Sayama and the Executive Committee 
  of the Vipassana Association, IMC, Rangoon. Over 300 local old students 
  and friends of Sayagyi came for the 11th Anniversary of the demise of 
  Sayagyi and all were fed with delicious Burmese food after the monks were 
  offered //swoon// (palaugh-rice) -- a special food for the occasion. A 
  good gathering every year for this remembrance, and a grand offering 
  (dana) in the name of Sayagyi U Ba Khin.

  [16] A Dhamma-Talk by Saya John Coleman at IMC Rangoon, Burma, on the 19th 
  January 1982, 11th Anniversary of the Demise of Sayagyi U Ba Khin.

  [17] This is an adaption from Ledi Sayadaw's //Seven-Day Verses// in 
  Burmese (Translated by Saya U Chit Tin). Known to scholars of many 
  countries, the Ven. Ledi Sayadaw was one of the most outstanding Buddhist 
  figures of this age. In February 1895, he went to India on pilgrimage to 
  visit the holy places associated with the life of the Lord Buddha. On 
  return he composed these inspiring verses for the benefit of those Burmese 
  Buddhists who had no opportunity to come to the land of the Buddha. The 
  verses became very popular and even today they are recited by children in 
  Buddhist homes in Burma. Mother Sayama recites these verses at the end of 
  each group sitting.

  [18] The five Rests.

  [19] The original text has this eighth verse (see Thinbongyi-Tika).


                     ------------------------------------
       Copyright and Published by the Sayagyi U Ba Khin Memorial Trust,
                                United Kingdom
               Address as below, registered charity no. 280134
               ------------------------------------------------



                         Worldwide  Contact Addresses
                    in the Tradition of Sayagyi U Ba Khin
                    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


  *AUSTRIA*:  International Meditation Centre, A-9064 St. Michael/Gurk 6,
              Austria;Tel: +43 4224 2820, Fax: +43 4224 28204

  *EASTERN AUSTRALIA*: International Meditation Centre, Lot 2 Cessnock Road,
              Sunshine NSW 2264, Australia;
              Tel: +61 49 705 433, Fax: +61 49 705 749

  *UNITED KINGDOM*: International Meditation Centre, Splatts House,
              Heddington, Calne, Wiltshire SN11 OPE, England;
              Tel: +44 380 850 238, Fax: +44 380 850 833,
              Email: CIS, IMC-UK,100330,3304

  *USA (East Coast)*: International Meditation Centre, 438 Bankard Road,
              Westminster MD 21158, USA;
              Tel: +1 410 346 7889, Fax: +1 410 346 7133;
              Email:  CIS, IMC-USA, 74163,2452

  *WESTERN AUSTRALIA*: International Meditation Centre, Lot 78 Jacoby
              Street, Mahogany Creek WA 6072, Australia;
              Tel: +61 9 295 2644, Fax: +61 9 295 3435

  *CANADA*: IMC-Canada, 336 Sandowne Drive, Waterloo, Ontario, N2K 1V8,
              Canada; Tel: +1 519 747 4762, Fax: +1 519 725 2781

  *GERMANY*:  Sayagyi U Ba Khin Gesellschaft, Christaweg 16, 79114 Freiburg,
              Germany, Tel: +49 761 465 42, Fax: +49 761 465 92

  *JAPAN*:    Sayagyi U Ba Khin Memorial Trust, Komatsuri-Cho 923,
              Kishiwada-Shi, Osaka-Fu, 596 Japan, Tel: +81 724 45 0057

  *THE NETHERLANDS*: Sayagyi U Ba Khin Stichting, Oudegracht 124, 3511 AW
              Utrecht, The Netherlands,
              Tel: +31 30 311 445, Fax: +31 30 340 612

  *SINGAPORE*: Sayagyi U Ba Khin Memorial Association, 9 Penang Road #07-12,
              Park Mall, Singapore 0923
              Tel: +65 338 6911, Fax: +65 336 7211

  *SWITZERLAND*: Sayagyi U Ba Khin Gesellschaft, Greyerzstrasse 35, 3013
              Bern, Switzerland;Tel: +41 31 415 233, Fax: +41 61 691 8049;
              Email: CIS, 100256,3576

  *USA (West Coast)*: IMC-USA, 77 Kensington Rd., San Anselmo, CA 94960.
              Tel: +1 415 459 3117, Fax: +1 415 346 7133

  *BELGIUM*:  Address as for the Netherlands, Tel: +32 2414 1756

  *DENMARK*:  Contact Address: Mr. Peter Drost-Nissen, Strandboulevarden
              117, 3th, 2100 Kopenhagen, Denmark. Tel: 031 425 636

  *ITALY*:    Contact address: Mr. Renzo Fedele, Via Euganea 94, 35033
              Bresseo PD, Italy. Tel: +39 49 9900 752

              --------------------------------------------------

                            DISTRIBUTION AGREEMENT

  TITLE OF WORK: The Anecdotes of Sayagyi U Ba Khin
  FILENAME: ANECDOTE.ZIP
  AUTHOR: Saya U Chit Tin, ed.
  AUTHOR'S ADDRESS: n/a
  PUBLISHER'S ADDRESS: International Meditation Centre, Splatts House,
       Heddington, Calne, Wiltshire SN11 OPE, England
  COPYRIGHT HOLDER: The Sayagyi U Ba Khin Memorial Trust, U.K.
  DATE OF PUBLICATION: 1982
  DATE OF DHARMANET DISTRIBUTION: 1994
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