Knowing and Seeing (Fifth Revised Edition)
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Knowing and Seeing is teachings given by the Myanmarese meditation master, the Most Venerable Pa-Auk Tawya Sayadaw, at a two-month retreat for monks and nuns in Taiwan.
In strict accordance with the standard Pali Texts, the Most Venerable Pa-Auk Tawya Sayadaw gives a practical overview of how you develop absorption (jhāna) with mindfulness-of-breathing, the thirty-two parts of your own body and that of others (near and far), repulsiveness of the body, the ten kasiṇas and four immaterial states. He then explains how you use the 'strong and powerful' jhāna concentration to perfect lovingkindness, compassion, appreciative joy, equanimity, recollection-of-The-Buddha, foulness, and recollection-of-death. Next, he explains how, with the light of jhāna, you penetrate the delusion of compactness and see the sub-atomic particles of materiality, and see the ultimate materiality of your own body, that of others, and throughout the universe; how likewise you see the cognitive-processes of your own mind and that of others; how likewise you examine your materiality and mentality of past lives, your present life and future lives (on this and other planes); and how likewise you develop the remaining knowledges till 'Your mind knows and sees Nibbāna directly: it is fully aware of the (unformed) Nibbāna as object.' The Sayadaw also answers questions from meditators at the retreat, on details regarding meditation, related matters, and the Bodhisatta Path etc. Finally, there is a stirring talk where he exhorts us to 'breathe according to The Buddha's instructions', followed by a talk on the most superior type of offering.
The Workings of Kamma (Second Revised Edition)
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Over the years, as he has encountered 'Western Buddhists', meditation master the Most Venerable Pa-Auk Tawya Sayadaw has seen the need for a thorough explanation of the workings of kamma in English. To that end he has composed The Workings of Kamma. It is a detailed analysis and discussion of the workings of kamma, in accordance with the Pali Texts: Vinaya, suttas, Abhidhamma, and the authoritative commentaries and subcommentaries.
First, the Most Venerable Sayadaw gives a detailed discussion of how beings run on from life to life because of a belief in self, founded in craving and ignorance: he explains how those two factors are prime movers in the working of kamma.
Next, he gives a comprehensive and practical analysis of the workings of kamma according to the roots of consciousness. That includes a practical and systematic analysis of the three merit-work bases: offering, morality, and meditation. Then, he analyses the ten courses of unwholesome and wholesome kamma: killing, stealing, sexual misconduct, etc., and non-killing, non-stealing, etc. He discusses also the results of kamma: rebirth in hell, as a ghost, animal, human-, or celestial being. Mundane wholesome kamma unique to a Buddha's Dispensation he discusses as knowledge and conduct: necessary for future attainment of Nibbāna. Afterwards, he explains The Buddha's twelve categories of kamma: four for time of effect, four for order of effect, and four for function of effect. And he discusses how they operate over past, future, and present, and how their workings depend also on the achievement/failure of a certain rebirth, appearance, time, and means.
Then comes a lengthy discussion of 'The Small Kamma-Analysis Sutta'. There The Buddha discusses how kamma accounts for the superiority/ inferiority of people. Next is a discussion of how a being's kamma 'paints a picture' of a being, who is in fact nothing more than the five aggregates. And finally, there is a detailed discussion of the gradual unworking of the potency of kamma with the insight knowledges leading up to the Stream-Entry Path Knowledge, etc. up to Arahantship. It ends with a detailed discussion of the Arahant's Parinibbāna, and what this means in practical terms.
The Most Venerable Sayadaw gives many examples, with continuous reference to the Pali Texts. He cites and explains also the dangers of holding to a wrong view that denies the workings of kamma. And he explains the necessity for seeing the workings of kamma oneself with direct knowledge, explaining that one is otherwise unable to understand the Second Noble Truth: the Noble Truth of the Origin of Suffering.
There is also a detailed analysis of the transition from one life to the next, and many charts help the reader understand the explanations on the practical level of consciousness and mental factors.
Mindfulness of Breathing (Ānāpāna·Ssati) (Second Revised Edition)
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In accordance with The Buddha's series of instructions, the Sayadaw first describes how the yogi develops samatha with mindfulness of breathing, until there appears the light of wisdom and the sign of concentration, the nimitta. Then the Sayadaw explains how the yogi develops the gained concentration, until the attainment of the fourth jhāna. Afterwards, the Sayadaw explains how the yogi uses the light of wisdom to discern ultimate materiality, ultimate mentality, and their dependent origination, in order then to develop vipassanā. Finally, the Sayadaw explains how the yogi progresses through the series of insight knowledges until there is realization of Nibbāna. In each case, the Sayadaw explains how the yogi's gradual development fulfils the thirty-seven requisites of enlightenment: in samatha, in vipassanā, and in the realization of Nibbāna.
The Only Way for the Realization of Nibbāna
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The only way, bhikkhus, is this path, for beings' purification, for sorrow and lamentation's overcoming, for pain and displeasure's disappearance, for the true way's attainment, for Nibbāna's realization: that is, the four foundations of mindfulness(cattāro sati∙paṭṭhānā).
'Mahā∙Sati∙Paṭṭhāna∙Suttaṃ' ('The Great Mindfulness-Foundation Sutta')
In The Only Way for the Realization of Nibbāna, the Most Venerable Sayadaw gives a brief summary of the practice necessary for such realization, namely samatha and vipassanā. He bases his discussion on the first section of the ‘Mahā∙Sati∙Paṭṭhāṇa Sutta’, the in&out-breath section of ‘The Great Mindfulness-Foundation Sutta’.
In the preface (pp.1-23), the Sayadaw discusses the ‘Mahā∙Sati∙Paṭṭhāṇa Sutta’ within the context of other suttas where The Buddha discusses the practice necessary for realizing Nibbāna. Afterwards, the Sayadaw discusses the in&out-breath section of the sutta within the context of the remaining sections of ‘The Great Mindfulness-Foundation Sutta’. Afterwards, the entire in&out-breath section is quoted (pp.25-26). And there is a brief discussion of how one progresses from mundane samatha and vipassanā to supramundane samatha and vipassanā (p.27).
The Sayadaw then discusses in practical detail The Buddha’s instructions on samatha in the in&out-breath section of the ‘Mahā∙Sati∙Paṭṭhāṇa Sutta’, beginning with Ever mindful he breathes in; ever mindful he breathes out; ending with ‘Tranquillizing the body formation, I shall breathe in ’: thus he trains. ‘Tranquillizing the body formation, I shall breathe out ’: thus he trains; this being the four stages of development for attaining the four jhānas (pp.28-36).
The Sayadaw then discusses in practical detail The Buddha’s instructions on the four stages of vipassanā. First Thus he abides contemplating the body in the body internally, or he abides contemplating the body in the body externally, or he abides contemplating the body in the body internally and externally; this being direct knowledge and contemplation of ultimate materiality and ultimate mentality through the elements contemplation section of the ‘Mahā∙Sati∙Paṭṭhāṇa Sutta’, as well as the sections of consciousness-, feelings- and dhammas contemplation (pp.37-60). Second He abides contemplating originating phenomena in the body; or he abides contemplating perishing phenomena in the body; or he abides contemplating [both] originating&perishing phenomena in the body; this being the direct knowledge and contemplation of causal and momentary rise&perish (pp.61-65). Third Or mindfulness that ‘there is the body’ is established just sufficient for knowledge, sufficient for mindfulness; this being the higher mundane vipassanā knowledges, prior to the realization of Nibbāna (p.66). Fourth And he abides independent, and does not cling to anything in the world; this being the supramundane realization of Nibbāna (p.67).
The Sayadaw describes each stage of samatha and vipassanā in terms of the Noble Eightfold Path, and he describes vipassanā in terms of the full knowledges described by The Buddha as necessary for realization of Nibbāna, quoted and discussed in the preface. Their mutual correspondence is shown in a table (p.69).
Tables describe the phenomena that make up ultimate materiality (pp.41-45) and mentality (pp.51, 53, 56-59) as described by The Buddha, and their correspondence to the various classifications given by The Buddha in earlier quoted suttas (p.71): the five aggregates (p.72), twelve bases (p.73), eighteen elements (p.74), and four Noble Truths (p.75).
《亲知实见》（帕奥西亚多 讲述，玛欣德、持法、聖行共译 ）
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本书译自英文本"Knowing and Seeing"，是西元1998年4月17日至6月16日缅甸帕奥西亚多(Ven. Pa-Auk Tawya Sayadaw)在台湾新竹壹同寺指导止观禅修营期间的开示与问答。 这些开示主要是关于西亚多教导进修观禅的原则——首先修习止禅，之后再将之作为车乘来修观禅。在该次禅修营期间，帕奥西亚多的华人弟子将西亚多的讲稿和问答事先翻译成中文，随后编集成书，名为《如实知见》并在台湾出版。 过后，在帕奥西亚多的慈悲授权之下，译者根据2010年该书英文版的第四版(Fourth Revised Edition)做了整体性的重译。于是从2011年开始，此书先后经玛欣德、持法和聖行尊者翻译、审校，后期玛欣德尊者又仔细地进行了通篇校译，并对书中一些理意请示了尊敬的帕奥西亚多而作了一些修改更正，历经数年后，呈现在读者面前就是这本《亲知实见》。
《入出息念》（帕奥西亚多 讲述， 玛欣德尊者中译）- 禅修
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《证悟涅槃的唯一之道》（帕奥西亚多 讲述， 玛欣德尊者中译）
PDF (Version: 10/2012, 155 pages, size: 2.85mb)
诸比库，这是唯一之道(ekāyano ayaṃ, bhikkhave, maggo)，能清净有情，超越愁、悲，灭除苦、忧，得达如理，现证涅槃，此即是四念处(cattāro satipaṭṭhānā)。《大念处经》
摘录自中译序：’帕奥西亚多引用整套巴利三藏及其义注和复注中的相关教导，编写了这本《证悟涅槃的唯一之道》(The Only Way for the Realization of Nibbāna)。在本书《绪论》中，西亚多探讨了四念处修法与佛陀整个教法的关系，在正文部分则解释了通过入出息念来培育禅那， 再以此定力作为维巴沙那基础的禅那(vipassanāpādakajjhāna)，系统地培育十六种观智，乃至最终断尽一切烦恼的实修方法。‘
PDF (Version: 12/2012, 535 pages, size: 2.85mb)