Dhammananda Newsletter "r meeṕmapmif A Publication of Theravada Buddhist Society of America South Cabrillo Hwy, Half Moon Bay, CA

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1 i Dhammananda Newsletter "r meeṕmapmif A Publication of Theravada Buddhist Society of America South Cabrillo Hwy, Half Moon Bay, CA tbsa@tbsa.org (650) Volume 19 September 1999 No. 2 Venerable Sayadaw U Silananda Visits Jamaica Sayadaw Gives Talk on Radio and Appears on TV by TBSA In fulfilling the invitation of The Theravada Buddhist Association of Jamaica (TBJ), Venerable Sayadaw U Silananda visited Jamaica in January for 2 weeks. This is Sayadaw s third consecutive year to visit this Carribean island nation since About thirty Myanmar families live in Jamaica and majority of them live in the capital, Kingston. Others live in Montego Bay and other cities. Despite a small number, Myanmar Buddhist devotees there are very active in community religious work in trying to propagate Theravada Buddhism in the Carribean region. Sayadaw stayed in Kingston for about 8 days and gave dhamma talks and retreats. Sayadaw continued his journey to Montego Bay and spent about 6 days there performing his dhamma duties. In Kingston, Sayadaw gave three nights of lectures and instructions on the Principles and Practice of Vipassana Meditation at the Coutleigh Hotel. More than a hundred interested people attended his meditation sessions. The turn out in Sayadaw's dhamma sessions was overwhelming due to the well organized program of Theravada Buddhist Association of Jamaica. Advertisements of his retreats were made in the newspaper prior to his visit and flyers were distributed. TBJ gave out free instruction cassette tapes Sayadaw U Silananda accepting offerings from the president of Theravada Buddhist Association of Jamaica, Dr. Zaw Min Thu. continued on page 2 Loan Approved for Dhammananda Expansion Project In accordance with the advice and guidance given by the sayadaws, the Trustees of TBSA have been working on a project to improve the existing premises. The project will not only remodel and expand the existing premises to provide more suitable accommodation for the sayadaws, but will also include a proper meditation hall, lodging for the yogis, and a suitable area for religious functions. The project was approved by the San Mateo County Planning Commission in December We expect to get the construction permit in the near by TBSA future, on receipt of which we will invite tenders for the work. Contract will be given to the lowest qualified bidder. The estimated time to complete the work is six months. We applied for a loan of $300,000 from the Tamalpais Bank in San Rafael for this project and it has been approved. The funds have now been deposited in three different bank savings accounts to ensure security. The cost for the loan will be $2,368 per month. continued on page 14 In This Issue The Opening of Mexican Vihara... 2 The Four Foundations of Mindfulness (4)... 3 Buddhism and Youth... 5 The Six Special Qualities of the Dhamma... 6 Mangala Sutta... 7 A Personal Appreciation... 8 "My Dear Students" The Power of Truth A Letter to Dhamma Friends qaqnas #kafm#esbiu na;etac\qkmla;kyena\tu >ska;0u ic\;(3) Baqaer;raem;eFPra Al nigmu; mk s^kiuniuc\cmetrwxdekyac\;p c\>p # Aet ;AFmc\k%Ê wiqudïimgçn c\>sp\q y\qim t\p y\... 35

2 2 Dhammananda Newsletter Vol 19, No. 2 September 1999 Resident Sayadaws U Silananda U Sobhana U Jotalankara U Osadha U Nandisena Board of Directors: U Myat Htoo U Htein Win Terence Kyaw Shirley Win Katherine Leong Daw Wai Wai Lwin U Tin Maung Lwin Ma Htwe Htwe Ma Myint Myint Thein Khin Maung Tun Tina Kyi Executive Commitee: U Myat Htoo U Htein Win Terence Kyaw U Tin Maung Lwin Katherine Leong Shirley Win Daw Wai Wai Lwin Honorary Members: Dr. Lynn Swe Aye Chwan P. Kyan Editors: U Ye Sint U Aung Zaw Maung continued from Sayadaw's Jamaica Visit and handouts and complimentary refreshments were served in Sayadaw s dhamma sessions. Besides Myanmars and Jamaicans, other attendees included Sri Lankans, Indians, Americans and Swedish. In addition to that, Sayadaw also spoke on Live Radio Talk program at the Jamaican Power radio station and discussed on Buddhism. Sayadaw also appeared on JBC Live TV program and talked about Theravada Buddhism and performed demonstration on how to practice Vipassana Meditation. Actually, the success of this trip was led by the great success of the first visit to Jamaica in That trip was the first official visit by a Theravada Buddhist Monk to Jamaica. During his first visit Sayadaw had an opportunity to meet the Honorable Governor General of Jamaica. Theravada Buddhist Association of Jamaica was officially formed in 1998 and now has over a hundred members. They have honored Sayadaw U Silananda of Half Moon Bay, California and Sayadaw U Tejobhasa of Sanford, Florida, to be their spiritual leaders and executive committee members of the association. TBJ receiving donation from Sayadaw Although TBJ is still young, all its members are trying their best to spread Theravada Buddhism and to make Jamaica a fully functional Theravada center in the region. Their next goal is to establish a monastery and they are actively seeking support, advice and monetary donations from all donors. In supporting this goal, Sayadaw U.Silananda donated Dhamma books to TBJ Library and U.S.$ to the association. Anybody willing to support TBJ should contact: Theravada Buddhist Association of Jamaica, #13,Cactus Way, Bluecastle Close, Mona, Kingston-6,Jamaica.W.I. Tel: 1-(876) , , , Fax: 1-(876) , E.mail: thin@cwjamaica. com, aung@cwjamaica.com. The Opening of the Mexican Vihara By U Nandisena Production Editors: U Aung Zaw Maung Mg. Siha aóa Subscription Inquires: (650) tbsa@tbsa.org Dhammananda Vihara So. Cabrillo Hwy Half Moon Bay, CA (650) tbsa@tbsa.org After months of preparations, collecting donations and much effort from the local Mexican dhamma patrons, the Dhamma Vihara, the first Theravada vihara, was officially opened on January 30, 1999 at a place near Jalapa, Mexico. The ceremony was attended by 150 people from far and near. Among the guests were Theravada Buddhist monks and representatives from other religious and non-religious institutions. Among the attendants were Venerable U Silananda (Abbot of Dhammananda Vihara, Half Moon Bay, CA), Venerable U Tejobhasa (Sanford, Florida), Venerable U Jotalankara (Dhammananda Vihara, Half Moon Bay, CA), Venerable Phramaha Sakchai Hongratana (Abbot Suddhavasa Buddhist Meditation Center, Riverside, CA), Venerable U Kosalla (Abbot Dhammapala Monastery, Fremont, CA) and Venerable U Nandisena (Dhammananda Vihara, Half Moon Bay, CA). We were also honored to have many distinguished guests, among them were members of the Interreligious Council, Representatives of other Buddhist groups, from Mahayana and Theravada, professors from Mexican universities, and members of the local community. It was a joyous event for the Mexican Buddhists to participate in the opening of the very first Theravada monastery on the soil of Mexico. This opens the door to disseminate dhamma further down south to other Latin American countries. continued on page 14

3 3 The Four Foundations of Mindfulness (Final) (A Summary) A Talk Given at the Buddha SÈsana YeikthÈ, Severn Bridge, Ontario, Canada by Venerable Sayadaw U SÊlÈnanda When we talk about enlightenment we say, at the moment of enlightenment mental defilements are eradicated. What mental defilements are eradicated at that moment? The present ones, or past ones or the future ones? The past is already past, we do not have to do anything to get rid of them, and the future defilements are not here yet, so you cannot do anything about them. What of the present defilements? If they are present there can be no enlightenment. Because enlightenment is a wholesome state and those mental defilements are unwholesome states. Wholesome states and unwholesome states cannot exist together. They do not coexist. So the defilements that are said to be eradicated at the moment of enlightenment are not of the past, not of the future and not of the present. Then what defilements are eradicated? Actually, strictly speaking, those that are eradicated are not called defilements, or kilesas in PÈÄi. They are called latencies or anusayas in PÈÄi, which means the potential to arise. What the enlightenment consciousness eradicates is that potential. That means when something is always with us we say we have that thing. Take, for example, smoking. Suppose you smoke but right now you do not. If I ask you, Do you smoke? you would say, Yes, I do. Because you smoked in the past and you will smoke in the future and you have not given up smoking. So although you are not smoking at the very moment, you say, Yes, I smoke. In the same way, now right at this moment, I hope I have no mental defilements in my mind and you have no mental defilements in your mind. But after the talk you go out and you step on something sharp or someone pushes you and you get angry and thus the mental defilement comes when there are the conditions for them. So we say we have mental defilements. I have mental defilements, you have mental defilements, but not right at this moment. So, that liability to arise is what is eradicated by enlightenment. The mental defilements that are said to be eradicated at the moment of enlightenment are actually nothing but that ability or liability to come up. When they come up they are already there. In the same way here, overcoming covetousness and grief means avoiding or preventing them from arising in our minds. How? By the practice of mindfulness. We make effort, we apply mindfulness and we have concentration and we see things clearly. When we see things clearly there is no chance for these mental defilements to come into the mind. In this way, VipassanÈ or mindfulness practice removes mental defilement. This removal or overcoming is just momentary, just by substitution. Next moment they may come back. It is of a very short duration. It is called abandonment by substitution. That means you abandon the unwholesome mental states by substituting them with the wholesome mental states. When there is wholesome mental state there cannot be any unwholesome mental state. You put wholesome mental states in the place and so unwholesome mental states do not get a chance to arise. That is called abandonment by substitution. That will last for only a moment. The next moment they may come back. At the moment of VipassanÈ the covetousness and grief are removed in that way. You get out of VipassanÈ and you meet some conditions for them to arise, and they will arise. There is another kind of abandonment called temporary abandonment. Abandonment by pushing away. When you push something away it may stay there for sometime, it may not come back quickly, like plants in the water. If you push them away they may stay away for some time, but then very slowly they may come back. That kind of removing or abandonment is called temporary abandonment or removing, or removal by pushing away. That is achieved by jhènas. When a person gets jhènas, or experiences jhènas, he/ she is able to push these mental defilements away for some time. They may not come to his/her mind for the whole day or maybe a week or a month, but in this case too they can come back. The third removal is called total removal. The PÈÄi word is samuccheda = cutting off, i.e., removal by cutting off. It is like you cut the root of a tree and it never grows back. So the total removal or removal once and for all is called removal by cutting off and that is achieved at the moment of enlightenment. The mental defilement eradicated at the moment of enlightenment never comes back to that person. An Arahant has eradicated all mental defilements. He has no attachment, no anger, no pride, no jealousy and other unwholesome mental states. Even though they are provoked Arahants will not get angry. Even though they may see a very, very attractive and beautiful object, they will not feel any attachment or desire for that object. Those are the persons who have eradicated mental defilements by totally cutting them off. These are the three kinds of removing, and here we can understand the two kinds of removing. I have already

4 4 explained the first removing. There can also be the second kind of removing here. That is, if you have practiced meditation well and you are able to avoid covetousness and grief with regard to the objects you observe, you will find that you are able to avoid covetousness and grief even with regard to those objects that you do not observe. Here do not observe means do not treat with mindfulness. Naturally, the objects we come across can cause covetousness and grief in our minds. If we do not practice mindfulness on the object, then we will have attachment or ill will towards that object. That happens to most people. If you are good at VipassanÈ practice and you have this experience of avoiding covetousness and grief with regard to objects that are observed, you will find that you are able to prevent them from arising even with regard to those that are not observed. That is what is called temporary removal by VipassanÈ. VipassanÈ can achieve only these two kinds of removal momentary removal and temporary removal. But VipassanÈ cannot achieve the third one, the total removal; that will be done by enlightenment or Path Consciousness. When Buddha said overcoming covetousness and grief in the world, he meant that the monk was able to avoid covetousness and grief from arising with regard to that object which he is observing. Here covetousness means all kinds of attachment, greed, lust, and other similar mental states and grief means not just grief but anger, hatred, depression, sorrow; all are included in grief. There are three roots of unwholesomeness and they are attachment, anger and ignorance. Among these three, two are mentioned here. Covetousness is actually the first one which is lobha or attachment and the second one is dosa. So, by covetousness we mean all shades of lobha and by grief we mean all shades of dosa. Moha (ignorance) is not included here because moha is very difficult to prevent and eradicate. So, in this sentence we must understand that a monk practices body contemplation making effort, applying mindfulness, getting concentration and clearly comprehending and at the same time he is able to avoid covetousness and grief from arising. It is the same with regard to feelings, to consciousness and to dhamma objects. (The Commentary says that the statement overcoming covetousness and grief refers to the overcoming of all the five mental hindrances, because when covetousness and grief that are the strongest of the five hindrances are mentioned, we must understand that the other hindrances are also mentioned.) You know the four foundations of mindfulness, four kinds of setting up of mindfulness. There are four because there are four kinds of objects. The first one is body. Sometimes body does not mean the whole physical body, but a group of some material properties. Breathing is also called the body. Different parts of the body are also called the body. By the word body we must understand anything that is associated with the body. The second is feelings. Feeling is a mental state. Now we have pain here, physical pain and we experience that physical pain with our mind. In our mind there is a mental state called feeling. Since it is pain, feeling is the painful feeling. When Buddha said a monk contemplates feeling in the feeling, He means the monk is contemplating on that mental state and not necessarily on the pain there. In practice, when we have pain we have to concentrate on the pain and be mindful of it because that is practical. But actually, when we are making notes as, pain, pain, we are really making notes of the mental state that feels the pain in the body. That feeling is of three kinds pleasant, unpleasant and neutral. The third is consciousness. It is usually translated as mind, but I think consciousness is a better translation. The PÈÄi word is citta. This means consciousness. In Buddhist psychology, mind is composed of four things. So what we call mind is a group of or combination of four things. Sometimes there may be confusion regarding these terms: mind and consciousness. Let us say mind is composed of two things first, consciousness and mental factors. Consciousness is defined as the awareness of an object. Here awareness is not like awareness in the practice of meditation. It is just mere awareness. It is like I am aware of someone there although I am looking this way. That kind of awareness is called consciousness. At least, it is called consciousness in Abhidhamma. The English word may mean more or less than that, I am not sure. Please note that although we use the word consciousness for the word citta, it is not an exact translation of the word. Consciousness is defined as a mental state which is the awareness of the object. Only when there is awareness of the object can there be contact with the object, feeling of the object, liking of the object, disliking of the object and so on. So, these mental states are subordinate to consciousness, but they are also components of the mind. So, mind is first divided into two consciousness and mental factors. Contact, feeling, perception, attention, like, dislike and so on are all called mental factors. According to Abhidhamma there are fifty-two of them, and these fifty-two are grouped into three feeling, perception and mental formations. So when we add consciousness to these three we get four kinds of mental states. It s amazing that the Buddha could define and differentiate each of these mental states that arise simultaneously taking the same object. When we practice meditation and say sorry, sorry, that means we have a consciousness accompanied by sorrow or something like that. It could be

5 5 contemplation on consciousness. When I say, angry, angry, I am doing contemplation of consciousness. The last one is the dhamma. This is one PÈÄi word that is most difficult to translate or that cannot be translated adequately. This word means different things in different contexts. You cannot translate the word dhamma with just one English word. If you do, you will be wrong. Here, dhamma simply means the objects that are mental hindrances, the five aggregates, the twelve bases, the seven Factors of Enlightenment and Four Noble Truths. They are called dhamma in this discourse. So, we cannot translate this word. Mostly it is translated as mind object or mental object, but each of these translations is not satisfactory. Therefore it is better to keep the word dhamma untranslated to avoid confusion. Dwelling on dhamma objects: if you concentrate on anger, then you are doing contemplation on the dhamma. Here dhamma does not mean the teachings or discourse or other things. If you see something and you are mindful of seeing, then you are doing dhamma object contemplation. So, the dhamma object contemplation is very wide and includes mental hindrances, aggregates, bases, Factors of Enlightenment and the Four Noble Truths. If we translate it as mind object and we take it to mean mind as object, then some objects are not mind. If we translate it as mental object, then everything is object of mind. Body Buddhism and Youth By Thor Aye is also object of mind. Since we cannot get a satisfactory and adequate translation, it is better to leave it untranslated. I have already told you that you practice these four at random and so when you are really practicing do not try to find out which one you are doing. This is a distraction. As a practitioner of VipassanÈ you have to take what is there at the present moment. Do not try to find out whether it is the body, or the feeling, or the consciousness or the dhamma. Whatever there is, your duty is to be mindful of that object so you do not have covetousness and grief regarding that object. In order not to have covetousness and grief you have to be mindful. You Continued on page 17 The author is a 9th grader attending Lynbrook High School in San Jose. He is the son of Dr. Lyn Swe Aye, an honorary member of TBSA, and Dr. Khin Nyo Thet. The parents are the sponsors of the Aye-Thet Scholarship Fund, which helps youth to get more interest in Theravada Buddhism. Thor Aye won the first prize in 1997 Aye-Thet Scholarship exam. He studies about Buddhism whenever he gets a chance. At other times he spends time with his friends, and likes to wrestle and play tennis. He is also the Vice President of Sophomore Class of Editor Theravada Buddhism is a form of Buddhism which most of our Buddhist community practices. Interest in our specific branch of religion is growing in the general population. We should be striving to reach a more diverse selection of people, and not just the Asian community. There are many people of every ethnicity that would love the chance to partake in our ceremonies, our activities, and more specifically our culture. Buddhism hasn't had a chance to blossom in many areas. I believe that before we open our culture to the outside world, first we need to study ourselves and what we teach. Theravada Buddhism has been defined as "Way of the Elders." Theravada Buddhism as distinct from Mahayana Buddhism is mainly practiced in the area around South East Asia. In my opinion, the core of our religion is based upon respect. For the most part everything deserves respect, people, objects, the living, the sacred, the dead and especially our elders. In the American tradition respect isn't taken half as seriously. I am being educated in the American Public School System. There is a great lack of respect for teachers and office staff. Most students and sometimes other faculty are only motivated to achieve their own personal goals, despite what consequences might be to others around them. I believe if some of our beliefs combined along side our current school systems, would prove both beneficial to our community and the school system. If we showed more respect to our teachers, they in turn would be much more willing to help us, the students that need it. So many people go to school, or go to work in a state of "routine." We do things because we have to, without feeling, without drive. There are a scattered few who put passion and drive into their daily lives. The roots to starting a more productive society is with the youth. If we teach the next generation to respect each other, and their elders, the first step has been made in achieving a more successful and harmonious Theravada community.

6 6 The Six Special Qualities of the Dhamma By U JotÈla~kÈra The Dhamma is (1) well-proclaimed by the Blessed One, (2) self-realized, (3) followed by fruit without delay (of immediate result), (4) worthy of the invitation Come and see, (5) brought to oneself, and (6) realized by the wise each for himself. (1) The Dhamma which is Well- Proclaimed by the Blessed One (SvÈkkhÈto BhagavatÈ Dhammo) The Dhamma, which is well-proclaimed by the Blessed One, consists of the Scriptural Dhamma (Pariyatti Dhamma) and the Ninefold Supramundane Dhamma (Nava Lokuttara Dhammas). The Scriptural Dhamma is well-proclaimed because it is good in the beginning, the middle, and the end and because it declares the life of purity that is absolutely perfect and pure with meaning and with detail. For instance, a discourse or Sutta with a single sequence of meaning is good in the beginning with the introduction, good in the end with the conclusion, and good in the middle with the rest. The Scriptural Dhamma is doctrine and discipline, or the three Baskets: the Basket of Discipline, the Basket of Discourses, and the Basket of higher doctrine or the Buddhist philosophy and psychology. The Ninefold Supramundane Dhamma is the Fourfold Noble Path, the Fourfold Fruition, and NibbÈna. Of them, the Fourfold Noble Path, which is the Middle Way leading to NibbÈna without approaching the two extremes, is well-proclaimed. And the Fourfold Fruition, in which defilements are tranquillized, is well-proclaimed too. And NibbÈna, whose individual essence is eternal, deathless, the refuge, the shelter, is well-proclaimed too. The two extremes: addiction to sensual pleasures and self- mortification. The Fourfold Noble Path is (1) the Path of Stream-entry, (2) the Path of Once-returning, (3) the Path of Nonreturning, and (4) the Path of Arahantship. Path of Stream-entry means the first Supramundane wholesome Dhamma of one who enters the stream that leads to NibbÈna. Path of Once-returning means the second Supramundane wholesome Dhamma of one who will be reborn on the earth only once before he attains Arahantship. Path of Non-returning means the third Supramundane wholesome Dhamma of one who does not return to this world or the sensuous world. Path of Arahantship means the fourth Supramundane wholesome Dhamma of one who attains Arahantship. The Fourfold Noble Fruition is (1) Fruition of Stream-entry, (2) Fruition of Once-returning, (3) Fruition of Nonreturning, and (4) Fruition of Arahantship. Fruition of Stream-entry means the first Supramundane resultant Dhamma of the first Supramundane wholesome state, Fruition of Once-returning, the second Supramundane resultant Dhamma of the second Supramundane Wholesome state, Fruition of Non-returning, the third Supramundane resultant Dhamma of the third Supramundane wholesome state, and Fruition of Arahantship, the fourth Supramundane resultant Dhamma of the fourth Supramundane wholesome state. (2) The Dhamma which is Self- Realized (SandiÔÔhiko) The Dhamma, which is self-realized, is the Noble Path. It can be seen by the noble person, who has done away with greed, hate, and delusion in his own continuity. Moreover, the Dhamma, which is self-realized by anyone, is also the Ninefold Supramundane Dhamma through his reviewing knowledge without relying on faith in another. (3) The Dhamma which is followed by its Fruition without delay (AkÈliko) The Dhamma, which gives immediate result, is the Supramundane Path because it is immediately followed by its own fruit or the Supramundane Fruition. Instead of giving its fruit after using up time such as five days, seven days, it gives its fruit immediately after its own arising. The arising of the Supramundane Path endures for only one mind-moment. Thereafter, its own fruit or Supramundane Fruition consciousness arises according to the procedure of Javana or the thought process. (Abhidhammattha Sa~gaha) (4) The Dhamma which is Worthy of the Invitation Come and See (Ehipassiko) The Dhamma, which is worthy of the invitation Come and See, is the Supramundane Path, the Fruition, and NibbÈna because it is actually found as such in its individual essence, and because it is as pure as the full moon s disk in a cloudless sky. (5) The Dhamma which is Brought to Oneself (OpÈneyyiko) The Dhamma, which is brought to oneself, is also the Supramundane states because the Path and the Fruition are worthy of leading to NibbÈna, and because NibbÈna is worthy of being treated as one s shelter by realizing it. (6) The Dhamma which is Realized by the Wise Each for Himself (PaccattaÑ veditabbo viòò hi) The Dhamma, which is realized by the wise each for himself, is the Ninefold Supramundane state because it can be experienced only by the noble ones. The Path has been developed, the Frui-

7 7 tion attained, and NibbÈna (Cessation) realized by them. The Benefits of the Recollection of the Special Qualities of the Dhamma When the meditator recollects the special qualities of the Dhamma, his mind is invaded neither by greed, nor by hate, nor by delusion. He has a right state of mind being inspired by the Dhamma. And when he has suppressed the hindrances, the JhÈna factors arise in a single mind-moment. But because of the profundity of the special qualities of the Dhamma, or because of his being engrossed in recollecting special qualities of various kinds, the JhÈna (he attains) is only access (UpacÈra) without reaching absorption (AppanÈ). (UpacÈra = the condition of concentration just before entering any of the absorptions) (AppanÈ = the condition of concentration existing during absorption) Furthermore, when a meditator recollects the Dhamma, he thinks, In the past I never saw a master who taught the Dhamma which is brought to oneself thus; in the present I also do not see anyone such a master other than the Buddha. Seeing the special qualities of the Dhamma, he is respectful and deferential towards the Buddha. Having great reverence for the Dhamma, he attains fullness of faith and has much happiness and gladness. He overcomes fear and dread. He is also able to bear pain and comes to feel as if he were living in the presence of the Dhamma. In addition, the body of him who is recollecting the special qualities of the Dhamma becomes as worthy of veneration as a shrine room. His mind has a tendency towards the realization of incomparable Dhamma. When he encounters an opportunity for wrongdoing, he has a strong awareness of conscience and shame on recollecting the well-regulatedness of the Dhamma. If he comprehends no higher, he will be at least born in a happy state. (This article is based on Visuddhimagga, Vol. 1, THE PATH OF PURIFICATION, and THE PATH OF PURITY.) Mangala Sutta (By Dr. Hla N. Tin) Dr. Hla N. Tin is the president of Genotech Industries Corp. He was the founder and CEO of Halo Technologies Inc. and former Director of Program Development at National Testing Systems, Inc. He received his Ph.D in Theoretical Physics from the University of California. - Editor. It was during the summer of 1952 East Rangoon. The whole night long, the drums were beating to the rhythm of tot tot tot byaw. My father had hired a group of byaw drummers to announce our entering the Buddhist Sasana as novices as is traditionally done in the villages in Burma. It was a hot summer night and the food preparers were preparing rice pilaf and chicken (Dumbauk) for the next day to be offered to the monks, guests, friends, and relatives. The drums kept the helpers awake while preparing for the feast the next day. In the villages where people have to travel by bullock carts to reach the ceremony, the drums tell them where to go. And those who hear can also share in the merits. We were in Rangoon. Early the next morning, the three of us were awaken from our thinbyu mat, under the mosquito netting, in front of the Buddha statues, by the Abbot and the Preceptor. It is time to say our morning prayers! The sounds of the morning gongs, cymbals (Kyi si) and the sounds of the monks reciting Maha Paritta still echoes in my mind. As always these recitals include the most widely used Paritta, Mangala (Auspice, Good Omen, Luck, Blessing, Beatitude or Fortune) Sutta. I did not understand the Pali words at that time but it was like a recital of poetry with its own rhythm. Later I found out what I had been listening to and reciting all along for the fortnight. The defining words of Mangala Sutta are as follows: Those who are Blessed (1) do not associate with the foolish, but (2) with the wise;; and they (3) honor those worthy of honor. It is auspicious to (4) dwell in a suitable locality; and (5) accumulate good kamma (accrued merits); and (6) establish oneself rightfully. In order to have Mangala, he must have (7) good and vast knowledge and (8) acquire skills in sciences and arts, and (9) must be well disciplined, and (10) use well chosen words (polite). He must also (11) serve his parents and (12) support his wife and children, and (13) engage in right and peaceful occupations. In order to have good fortune he must also be (14) generous; and (15) law abiding and (16) help and support relatives and friends; and (17) perform faultless actions. An Auspicious person (18) abstains from evil and (19) refrains from bad deeds; and (20) restrains from intoxicating drugs and liquor; and is (21) diligent in the practice of Dhamma such as Dana, Sila, and Bhavana to avoid evil. A man with good Beatitude (22) pays reverence to those who deserve it, and (23) is modest with his fellow men, and (24) content with his lot, and he (25) shows gratitude towards his benefactor, and (26) listen to, and follow the Buddhist doctrines at appropriate times. He (27) must have patience and forbearance; and (28) obey those who are worthy of obedience; and (29) pay homage to the monks with visitations, and (30) discuss the doctrines at the proper moment. He should also practice (31) ascetic and holy practices; and (32) chastity. He must always (33) try and discern the noble-truths and (34) work towards attaining Nibban. His mind (35) must be above the vicissitudes (ups and downs) of life and should not be shaken, and (36) should be free from anxiety, and (37) spotlessly pure, and (38) must be perfectly secure from temptations. Those who have practiced these (38) Mangala will remain unvanquished and will always be successful!

8 8 A Personal Appreciation of and Felicitations for Sayadaw U Silananda M. Tin-Wa, Ph.D. When one of the Editors of Dhammananda Newsletters requested that I write an article in English on whatever topic I choose, one that is most relevant and timely, I decided to give a summary of U Silananda's life and work in the US from my personal perspective. Hopefully, this will inspire the readers to continue to support him more in every way in his Dhamma work. Since his detailed biography and articles about his many accomplishments have already been covered or listed in previous issues, announcements, flyers and in books and booklets, it would be redundant to repeat or reproduce them all over again. I have chosen to provide an overview of Sayadaw's extraordinary depth of Buddhist knowledge, his ability to communicate this knowledge of the process of insight and Buddhist teachings clearly and precisely in English to laypeople and most important of all, his singular dedication and ability to inspire others through the Buddhist missionary work. The best way for me to do this is to give a brief personal account of what I encounter during my association with him for twenty years. I will begin with a short pertinent background of myself, describe my first meeting with the Sayadaw and my continuing association with and support to him in his worthy cause. Along with my four brothers, I was brought up as a Burmese Buddhist. During the pre-teen and teen years, we attended the Mya-Thein- Dan Monastery in Pa-zung-daung during our Summer Holidays to take religious instructions and to learn additional Burmese language, culture and manners from the learned monks. In our teen years, we were ordained as novices (koyins). However, when I left Myanmar in early 1962 right after College for US, I lost complete touch with any Burmese monks. Lest we forget our culture, roots and religious inheritance, our mother would read, extract and rewrite in English some Buddhist literature and sent us some concise articles on the essence of Buddhism along with other worldly advice since we were away from homeland for long years. After 16 years in the US, when I met my college friend, Daw Mu Mu Khin, she informed me that her mother just arrived with some Burmese monks. She took me to meet the most Venerable Taungpulu Sayadaw in November 1978 who was visiting US and residing at a temporary monastery in Palo Alto Hills. It was only about 20 minutes away from Stanford University where my Austrian wife, Anna, was completing her M.D. degree and I had just come up from Southern California. Just a week prior to my chance of meeting with my old friend Mu Mu, I had mentioned to my wife about my dream where I was searching for some Burmese monks. I remarked to her that I had not been ordained as a monk yet, which is very important in our tradition. When we met Taungpulu Sayadaw, a week later, Anna reminded me about my dream, and the great opportunity available and immediately urged me to request ordination as a monk. My wish was granted by the Sayadaw. When the Sayadaw returned to Myanmar in early December 1978, I became involved in the effort to bring back the Sayadaw and establish a permanent monastery along with Dr. Rina Sircar and her students, my friend Mu Mu and other Burmese. Then we received word from Taungpulu Sayadaw that Mahasi Sayadaw and several monks would be visiting US around April 1979 and we should make the appropriate plans to receive them. Mahasi Sayadaw first went to Yucca Valley in Southern California for Dhamma talks and retreat. On the day Mahasi Sayadaw and his group were to fly in to San Francisco, I received a phone call from my brother Dr. Hla N. Tin from Southern California. He called from the airport informing me about his visit with the Sayadaws. He stated that all the monks accompanying Mahasi Sayadaw were very learned, and I should take good care of them. I had known him to be a person not easily impressed nor readily offering praise to anyone unless well deserved. He said he was at Yucca Valley and was very satisfied with the intelligent answers given by these monks which included our Sayadaw U Silananda. That was a very strong and objective recommendation of the Sayadaws I was about to meet from a person who had always excelled in academics and had keen analytical training with a Ph.D. in Theoretical Physics. So, with that knowledge, I made extra effort that the Sayadaws' visit went smoothly and productive. Their visit was such a success that one of the Burmese families, U Chit Tun offered his home to be used as a monastery for U Silananda and U Kelasa who were accompanying the Mahasi Sayadaw. He requested Mahasi Sayadaw to leave them behind to spread the Dhamma in the Bay Area with expressed support from U Htin Paw to make it succcessful. Sayadaws arrived at U Chit Tun's house in July At that time, along with my friend Mu Mu, I was committed to helping Dr. Rina Sircar and her students to establish a permanent monastery for Taungpulu Sayadaw. However, within a few weeks time, I found myself, having to come forth to safeguard the continued stay of U Silananda and U Kelasa in the US. I was able to secure a temporary quarters for six months per kind favor of an American Chinese student of Taungpulu Sayadaw, David Wong. Most of the support during this period was provided by Dr. Rina Sircar and her students with some help from some Burmese families. It was during this period I discovered that not only does Sayadaw U Silananda has the knowledge, but also the determination and dedication about spreading Dhamma in the West. In addition to teaching a very popular Abhidhamma course at the California Institute for Asian Studies which Dr. Rinar Sircar arranged, he would travel up and down the Bay Area with me and give Dhamma talks and performed other religious functions even if it was for only one or two persons. I knew firsthand how much sacrifices he had made. He overcame a lot

9 9 of obstacles in the beginning. My respect for him grew and that is why I have continued to help him in any way I can till now. My sentiment was shared recently by a Vietnamese student of his, Ms. Ha Truong. When I met her in Popa Hill in Myanmar in 1996, she had spent most of the year as a nun in Myanmar. She said, "Now that I know how all Sayadaws are revered and how well they are taken care of by the community in Myanmar, I respected U Silananda even more, for the sacrifices he must have made to come to US to teach us. " In December 1979, U Silananda and U Kelasa were invited by a Sri Lankan monastery in Washington, D.C. where they continued with their missionary work. The Burmese community in Washington, D.C. organized to support and eventually set up a monastery for U Kelasa who stayed behind and became the Abbott of Mangalarama Vihara. However, U Silananda decided to return to California and helped Sayadaw U Pyinnya Wuntha set up the Monastery in Los Angeles. He did a lot of travelling up and down in California giving Dhamma talks and Meditation retreats wherever he was invited. During the six months from July to December 1979, after attending some of his courses, teachings and retreats, supporters around the San Francisco Bay Area expressed their intent to establish a monastery for U Silananda. Around October 1979, U Silananda indicated to me that another group headed by Dr. Maung Maung Chwan, Eddy, Stanley and Peter Khoo were also interested in the same thing. He asked me to persuade the different groups I have been working with to throw support behind Dr. Chwan's group for the sake of unity to support the common goal. By February 1980, the good news of the approval of non-profit status by the State of California was received. Not so pleasant news was that the able TBSA President Dr. Chwan had to relocate to the East Coast and his initiative and energy was lost to TBSA. At this point, I thought we might lose U Silananda to Los Angeles or elsewhere, because no suitable place had been made available for him to reside in the Bay Area. That was when I locked up my office in April 1980, worked exclusively and diligently for a few months with his supporters. I also found and rented a two-bedroom house on Staples Street in San Francisco, known as the first Dhammananda Monastery, over some strong objections of some TBSA Board members. They were concerned about the liability of the rent money if the support was not forthcoming, and so were considering to rent a studio apartment at best. I prevailed after I assured them that I solely guaranteed the payment of the year lease if such was the case. U Hla Oung, Dr. Julie Han Wood and Dr. Swe Aye came forth also to share the burden with me. We celebrated the historical Opening Ceremony of the first Dhammananda Vihara monastery on July 27, 1980 and proved that such fears were unfounded. Instead, great momentum and confidence were gained to start looking for a permanent place which resulted in the purchase of the Woodrow Street property in Daly City, the second Dhammananda Vihara within two years. After Sayadaw U Silananda got settled in at the Daly City monastery, I took a leave from TBSA from 1982 to During this period, in addition to fulfilling my initial commitment to support the establishment of a permanent Taungpulu monastery and the construction of the Pagoda, I concentrated on helping U Silananda in other matters, such as, initiating the Tipitaka CD-ROM project, founding Dhammachakka Meditation Center (DMC) and helping Dr. Marc Lieberman, a former student of Taungpulu Sayadaw with his founding of Nama-Rupa Foundation to which he requested me to join as founding member and director. Through these two groups effort, Abhidhamma Newsletters and other publications of U Silananda came out. Well functioning monasteries, such as the Tathagatha Meditation Center in San Jose founded by the nucleus of the Vietnamese group who Continued on page 13 Test your knowledge Answers on Page Before she became pregnant, Queen Siri Maha Maya, the mother of Buddha, had a very unusual dream. The dream was of: a) a child in a palace b) a golden dragon c) a white elephant d) a king 2. Buddhists normally follow the 8 precepts for Sabbath which is known as uposatha. One of the precepts is fasting which requires refraining from eating solid food for part of the day. The hours, one can eat while fasting, are: a) from noon to dawn b) from dawn to noon c) from 5:00am to 12:30pm d) from midnight to noon 3. Rosary, string of beads in a knotted cord, is used to count prayers. The number of beads in a rosary varies from country to country and religion to religion. In Myanmar Buddhist practice, a rosary usually consists of this many beads: a) 45 b) 90 c) 118 d) Buddha went to the forest and spent this many years practicing austerities before he got his enlightenment: a) 6 b) 9 c) 3 d) 7 5. Buddha gave his son Rahula the inheritance of his religion by making him a novice in the Buddhist order. Rahula was then only: a) 6 years old b) 7 years old c) 8 years old d) 9 years old 6. The first thing you do to become a Buddhist is to a) pray and meditate b) believe in four noble truths c) take refuge in Buddha, Dhamma and Sangha d) follow the 5 precepts 7. As an inheritance that was asked by his son Rahula, Buddha gave something that was meant priceless for his son s life. That was: a) making his son to the Buddhist order as a novice b) all the possessions that he inherited from his father King Siri Suddhodana c) several pots of gold d) designating him as the crown prince in the palace

10 10 In a distinctly green-colored house on Woodrow Street in Daly City, my siblings and I spent eleven wonderful years of our childhood learning Buddhism from Bhante U Sobhana at the Dhammananda Vihara. We went every Sunday starting in I was about nine years old then, the rest of my brothers and sisters were between the ages of eleven and three. Every time we went, Bhante had always already prepared a big lesson for us. It was nicely typewritten, usually about 10 pages long. In the beginning we learned prayers, such as the 5 precepts and the basic Paritta. As we became more literate, Bhante started giving us lessons on Buddhist history, and also introduced us to Jataka stories. When we grew older, he taught us more about Buddhist cosmology. For example, we read more deeply into reincarnation and the different planes of existence. Each of us read the written lesson aloud. That way he could be sure that each of us was paying attention to the lesson and reading every word. When one of us was finished with reading the lesson, another student would read the same lesson over again. Of course, we were bored by having to read the lesson over and over again, but as Bhante said wisely, Repetition never spoils one s memory! By around 1994, which was the time I graduated from high school, Bhante had written well over a thousand pages of lessons for us, and we had read them all aloud! Reading the lessons aloud not only helped us remember them better, but also doubled as an opportunity to practice pronouncing the numerous Pali words that were used throughout the lessons. That helped us to chant our "My Dear Students!" By Prajna Murdaya Prajna Murdaya comes from a respective Indonesian family. Being devoted Buddhists, the parents gave all their four children Pali names (Metta, Prajna, Upekkha, and Karuna). Before sending them to the United States for education the parents found out about Dhammanada Vihara through a Myanmar Sayadaw visiting Indonesia and finally met with Ven. Sayadaw U Sobhana in Daly City, California, in Since then the four brothers and sisters came to Dhammananda Vihara to take classes on Buddhism every Sunday. For the next 11 years they studied Buddhism in addition to their regular school lessons. Prajna is now graduating from Stanford University and he is currently serving as the President of the Buddhist Community at Stanford. - Editor prayers more skillfully. I have to admit that I was not always very enthusiastic about going to school each week. Like most children, there were other things I wanted to do on Sunday afternoons than to go a temple for three (Left to right) Upekkha, Prajna and Karuna with Sayadaw U Sobhana hours. And as I studied in high school, my assignments took a lot of time and sometimes I was very reluctant to go. But for whatever reason, I still went pretty consistently, and I benefited from the experience. I began to see it as a nice retreat away from my daily life, and learned to appreciate its peaceful atmosphere. But whether or not the students were reluctant to be at the lesson, Bhante was always cheerful and happy. He was always patient with us, even though as children we were horribly naughty. He always adapted to our spontaneous behavior. He showed us great generosity and care, and treated us as if we were his own grandchildren. He would always stuff us with snacks and sweets every time we came as well. He certainly felt like a grandfather to us, and it was certainly a blessing to be able to spend time with him. It seems as if Bhante has never changed his cheery personality ever since the first day we met him, even though during the time we took lessons from him, I had grown at least a foot taller. Throughout those years we have grown up and changed. I felt that the lessons became more and more meaningful as I grew up, and I learned to appreciate Bhante s cheeriness, sensitivity, and patience. Attending each lesson certainly enhanced my background knowledge of Theravada Buddhism. After I started studying at the University, I did not have as much time to visit the monastery every week, but the Bhante s lessons had helped build my confidence in Buddhism. Often times my friends ask me about Buddhism, and often times the reason I can answer them is the fact that I went to these classes continuously for eleven years. It really helped me a lot when discussing Buddhism with others now. Currently I am the President of the Buddhist Community at Stanford, and thanks in large part to Bhante s lessons, I feel that I am able to help represent Buddhism at my school. I recall that the beginning of each of Bhante s lessons would begin with My dear students! When I read that greeting the first few times, I wondered who he was so boisterously addressing. After a while, I realized happily that he was referring to me and my brother and sisters, because for all those years, we were the ones who read his lessons. I feel very special and grateful to Bhante Sobhana for all his efforts in teaching me about Theravada Buddhism. He has made a large and positive impact on us and on our family.

11 11

12 12 The Power of Truth By Daw Wai Wai Lwin A long time ago, in a deep forest near the city of Benares, in India, there lived a handsome youth by the name of Suvannasama, with his old and blind parents. He was given that name because of his golden complexion. Suvannasama means golden. Since he was a young boy Suvannasama took care of his parents daily needs. His only friends were the deer who helped him daily to carry food and water to his hut. At that time the king of Benares was Piliyakkha. The king was very fond of venison. One day while he was out hunting for deer he saw a stalwart creature with long golden mane at the head of a deer herd. He mistakenly took that vision to be the leader of the herd and aimed his bow and arrow at it and took a long shot. The arrow penetrated the body of Suvannasama. King Piliyakkha was full of remorse when he found that his victim was not a golden deer but a golden youth who was taking care of his old and blind parents. Immediately the king rushed and kneeled to Dukula and Parika, Suvannasama s parents. He begged for forgiveness. I am the king of Benares. I shot Suvannasama with my bow and arrow, mistaking him for a deer, he said. He is badly wounded, and on the verge of dying. I will do everything in my power to save him; however, if I cannot accomplish that, please let me take your son s place. I will serve you and take care of you as your own son. Dukula and Parika were stricken with helpless grief. How can anyone take the place of your own child in the parents heart? Tears came down from their eyes uncontrollably and they entreated the king to take them to their son. They found Suvannasama still breathing when they reached him. Immediately, Dukula took his head on his lap and Parika his feet on hers. Then, they made the asseveration of truth. We swear by the truth that we have never harmed any creature throughout our lives. We have abstained from killing any living being, we have abstained from stealing anyone s property although we have nothing, and we have abstained from committing any adultery. We have abstained from telling any untruth, and we have abstained from taking any kind of drug even though our lives have been very hard from disability and poverty, they uttered very firmly in unison. If what we had just sworn is the truth and nothing but the truth, may we see our son, Suvannasama restored to life. Dukala and Parika s voices echoed throughout the forest. At that moment, Suvannasama s mother from his past existence heard their oath. She was reborn as a goddess (Nathami) in this existence. Her name was Bahu Sundari, which means beautiful and lovable. Immediately, Bahu Sundari appeared at Suvannasama s side. She knew that Dukula and Parika were swearing the truth; so, she joined in by asserting solemnly and firmly the following truth. Suvannasama was my son in the past existence. I was reborn as goddess Bahu Sundari and he as Suvannasama. Although he is not my son any longer in this existence, I am still guiding him and guarding him from harm. It is true that Suvannasama had been a good and dutiful son and had been taking care of his blind parents, Dukula and Parika since he was a very young boy. I swear faithfully by the truth of these words. And, by their truthfulness may Suvannasama be restored to life. Suddenly, all the creatures by Suvannasama s side, King Piliyakkha and his entourage and the deer witnessed a miracle, in the golden colors of the setting sun. They saw Suvannasama stood up, and they heard Dukula and Parika cried, rubbing their eyes with their hands, We can see, we can see Suvannasama standing there. Oh, our asseveration of truth has restored our son and our vision back to us. The above tale portrays the importance of truth. Buddha preached that all living beings should be truthful. No one would admit and shout clearly I am a very cruel person, I have lived a very sinful life. I kill, I steal. I lie, I commit adultery, I am a drug addict or I am an alcoholic, even if it is true. It is human nature to want admiration, love and respect. So, everyone who leads evil lives would try to conceal their evil deeds even from themselves. They will live a life of lie, pretending both to themselves and others that whatever they are doing is right. They will justify their actions, and rationalize their wrongful deeds with logical explanations. So, it is important to see the truth, and built up the strength to face and live by the truth. It is important to be true to yourself. If you can look in the mirror at the end of each day and say, Yes, this is me. I did a wrongful deed today and I lied to my parents or my teachers or my friends, because I was afraid. I have not been loyal enough or strong enough to tell the truth. I was afraid to face the consequences of my wrongful action. I thought concealing the truth by lying would make me feel strong, but in fact I feel guilty and weak. As soon as you start doing that, you will find yourself trying to improve your behavior by concentrating and culti-

13 13 vating awareness of your thoughts, words and actions. You will try to get the right view of things as they are, and to make clear and right decisions. Buddha, in his teachings emphasized the importance of cultivating awareness to see things clearly and build up the strength and ability to live and stand by the truth. It is true that, to observe and live by the five precepts is wholesome action (kusala kamma), taking care of your own parents any time and at any age is wholesome action (kusala kamma), and taking care of the old and the feeble is wholesome action (kusala kamma). However, to be able to see and stand by the truth supersedes all of them. Until and unless you are aware of the truth and see the truth clearly, you will never be able to distinguish between goodwill and illwill, good thoughts and bad thoughts, good words and bad words, good deeds and bad deeds. Buddha preached that the right view is an important essence of a happy and peaceful life. In pali right view is called Samma Ditthi. Until and unless you have the right and correct view you will never be able to see what is right and what is wrong. Your life will be full of delusion (moha), which Buddha had preached, was the root of greed (lobha), and anger (dosa). Lobha and dosa in their turn are the root of all the suffering (dukkha) that prevails in this world. So, in order to live a peaceful existence you need to be aware of your thoughts, words, and actions, at all times. Then only will you be able to look in the mirror each day and say, Yes, today has been a fruitful day. I am happy. I have not committed any shameful or wrongful deed. If you can say that at the end of each day, you will find happiness and peace in your everyday life. Not only that, you will also find yourself making clear and good decisions and become successful in whatever you set out to do. continued from Personal Appreciation.. attended the functions of the above two groups and Abhyagiri Monastery on over 250 acres in northern California also, came about. Both of these monasteries are offering meditation retreats, dhamma talks and other services not only to the Burmese community but also to the US community at large. Another development is the link between DMC and the Bodhi Tree Dhamma Center from Florida which invited U Silananda for month long Winter stays. Another offshoot of this is that the Burmese community in Florida were able to attend functions of U Silananda in Florida and later they organized with Sayadaw's help to establish Dhamma Thukha Monastery. (see the New Years' Wish article for U Silananda by Paddamya Khin in May 1997 issue of Dhammananda Newsletter.) As a cascading effect from that, Burmese community in Jamaica is also establishing a monastery. Another outcome from DMC activities is that one of the attendees, Oscar Valentinuzzi of Argentina became a monk known as U Nandisena, and assisted U Silananda in making inroads with the Spanish speaking meditators to establish a Center in Mexico. Recently they had an opening of the first Theravada Buddhist Monastery in Mexico (see news in this issue). Plans are underway to establish a monastery in Puerto Rico soon. Another domino effect. I rejoined the TBSA Board in at the request of the Sayadaws because they felt very restricted and uncomfortable at the Daly City Monastery and needed a New Monastery soon. Because of past misunderstandings, annoyance and report by neighbors, the city and county began investigating the legality of a monastery in a residential area, and began limiting the use of the facility. The new Board searched many places, including undeveloped lands, in cities, commercial districts, farmlands according to the minimum requirements set by the Sayadaws, with many hotly debated discussions. With the patience and guidance of the Sayadaws, the purchase of the Half Moon Bay property was achieved. At the Sayadaws' suggestion, I continued to serve the Board as Advisor in their effort to obtain the necessary approval to establish it officially as a Monastery on the Planned Agricultural Development (PAD) land and obtain permits for expansion to enable larger meditation retreats, festivals, etc. Now it is officially recognized and approved as a Monastery by the Planning Commission and the permit to build and expand is forthcoming. Sayadaw U Silananda is much sought after for his Dhamma Talks and Meditation Retreats all over the world. Everywhere he went, he encouraged his students to start up a new monastery for themselves. I understand Canada is next in line to have a monastery as a result. During recent months, he had to split his time between Malaysia where he conducted a long Meditation Retreat and in Myanmar, where he was requested by the Government to serve as Rector of the newly founded International Theravada Buddhist Missionary University. In another month, he will be returning to US to continue his work as usual in an unselfish manner. My wise grandfather, well read both in non-religious and religious literature, had once told me, that one does not necessarily become a good monk by shaving one's head and putting on the robes. But if you come across a good learned monk with sila, his advice was to seek him, support him and learn as much as you can from him. I believe I tried to follow his advice and have benefited greatly in the real sense of Buddhist tradition. As U Silananda is getting on in age, I would like to entreat all of his supporters to help with their generous donations for the current expansion project of the Monastery in Half Moon Bay, the third Dhammananda Vihara. This way, his students from all over the world can come to him here for his Dhamma talks and Meditation Retreats and he can slowly cut down on his extensive travels which may take a toll on his health in his golden years, that none of us like to see. He deserves the best and we are not asking for much for him. Please contact TBSA at South Cabrillo Hwy., Half Moon Bay, CA 94019, USA, or call for making your generous donation.

14 14 continued from Mexican Vihara Some of the invited guests started arriving the day before due to the remoteness of the location. People from different parts of the Republic of Mexico, as far as Puerto Vallarta on the Pacific coast, and the City of Monterrey in the north near the border with Texas, made their effort to travel to the State of Veracruz in the Southeast. The ceremony started around noon and at the beginning Venerable U Silananda gave the Five Precepts followed by the Three Refuges. Soon after that the members of the Sangha chanted and blessings were given. The shrine-room, where the ceremony was being held, was completely filled with the attendants and many of them had to stay outside and follow the proceedings through the loudspeakers. It was an auspicious day for the Mexican Buddhists. The weather was very cooperative and it was nice and fair. The building that was giving shelter to all the invited monks and participants was built in a record time by a team of workers led by Manuel Murrieta. Each team member was honored by Venerable U Silananda and members of Centro Mexicano de Buddhismo Theravada (CMBT). Some of the guests offered flowers and incense to the Buddha, others spoke words of praise of the occasion, while cameras and videos were busy trying to catch those fleeting, historical moments. Speeches were made by some of the invited guests in appreciation of the opening of Dhamma Vihara. Wreaths of flowers were placed where the plaque was uncovered and the emotion that was contained until this moment broke in a deep applause. Later, in the presence of the monks and invited guests, a Bodhi Tree was planted by CMBT Treasurer Rosa María Martínez. The culminating event took place on the top of the hill now named Buddha Giri when the Sasana and Mexican flags were hoisted. First the Sasana flag was slowly raised by Miguel Pelusi while the monks chanted Pali verses from the Buddha's Discourses. Immediately after, Dr. Alejandro Cordova- one of the founders of CMBT- raised the three-colored Mexican flag while all the participants sang the Mexican National anthem. When both flags where flying high in the Mexican sky, the monks proceeded to establish a Boundary (Sima), an area where monks can perform acts of Sangha such as ordinations. It had been decided earlier at the request of some members of CMBT that the entire hill Buddha Giri, including the area where the building is located, was to be a boundary and that those interested would participate in the delimitation of the place. Such was the enthusiasm and interest to participate in this act that twenty four men and women sign up for the delimitation ceremony. Since we had to delimit only eight cardinal points (north, south, east, west, northeast, northwest, southeast and southwest) we did each of them three times to include everybody. Sayadaw U Silananda uncovering the plaque at the opening ceremony. It is true that we have accomplished something very important and this has been possible thanks to the support, help and effort of many including you. Now we have a Theravada Buddhist Vihara in Mexico, a place to practice and study the Buddha's Teachings. There is much to rejoice. So let us rejoice at our good deeds saying: Sadhu! Sadhu! Sadhu! continued from Loan Approved for... Sayadaw U Silananda and guest monks establishing the Sima (Boundary) on the site of Dhamma Vihara. At about 2:00pm Venerable U Silananda and CMBT President Dr. Hilda Díaz uncovered a commemorative plaque which reads (English translation-see photo): DHAMMA VIHARA founded under the spiritual guidance of Venerable U Silananda on January 30, There are about 5000 supporters of TBSA but we are sad to mention that the monthly pledges for the expansion project are only about $500. It is very low compared to the total figure. We now have to depend on donations received during regular religious ceremonies to make both ends meet. It would be a great gesture of goodwill and dana if the monthly pledges could be raised to about $2000. We are also in need of funds for the Dhammananda renovation project. Donations, big or small, may be made lump sum or in installments, in the name of individuals, family, group or organization to the Dhammananda Monastery Building and Grounds.

15 15 A Letter to Dhamma Friends on the Opening Ceremony of the first Theravada Buddhist Monastery in Mexico (a personal account by Sarah Marks ) Dear Friends, This is to let you know that I arrived safely in Mexico. The plane was delayed in leaving San Jose for about an hour, but otherwise things were quite uneventful. There was a brief stop in Guadalajara for about half an hour. Then a short 50 minute flight took me to Mexico City. I was promptly waved through customs and looked up to see a sign with my name on it. The holder of the sign was Dr. Hilda Diaz, the president of CMBT. It was good to see someone I had only talked to before. She immediately began to practice her English much more successfully than I practiced my Spanish. We drove for some time to reach a friend s house, Jesus and Marisa Valdes home. The son and father had ordained temporarily at the Half Moon Bay monastery. It was good to see them again. Three of the monks were staying at their house and had just returned from seeing the pyramid of the sun and the pyramid of the moon. The daughter of the family gave us many details of Mexican Pre-Hispanic culture, finally Dr. Hilda was kind enough to offer me the hospitality of her household in which to stay. A good night rest soon followed. The next day started easily with chatting in English and Spanish and becoming acquainted with other people. After lunch we set off for the journey to the new monastery. It probably took an hour to leave Mexico City. Traffic moved well, and soon we were in pine-covered mountains. Then there was a high desert plateau as we progressed through the state of Puebla. As we approached the state of Veracruz lush vegetation began to appear once more-pine trees, banana trees, and large yucca plants. The travel slowed as the road was two lanes over mountainous terrain. Finally we turned off onto a dirt road and proceeded to the monastery. A neat two-story building, a redwood-red color with white trim, greeted us. Soon old friends, Dr. Alejandro Cordova and Rosa Maria Martinez came to greet us. The monastery is situated in a high mountain valley. Surrounding hills are covered with pine trees. The monastery consists of a meditation hall, a room for Sayadaw, a library, a dining hall, a kitchen, four small rooms for Yogis and three bathrooms. There is also a deck area. All six monks arrived safely at the monastery. An Anglican priest was also present representing the inter-faith community and welcoming our new community officially. As the evening progressed more people arrived. Neither words in Spanish nor in English can convey the sense of happiness and accomplishment that all present could feel. The last minute preparations were still being attended to late into the evening. The sun started to disappear and a full moon arose above the pine trees. Then the small white lights outlining the monastery building were turned on. The sense of celebration was present. After pleasant conversation with many friends in attendance Sayadaw U Silananda took leave to give a Dhamma talk. At the beginning he mentioned that there were monks from Myanmar, Thailand, and Argentina, a truly international group. He said that although the monastery was established in one sense, it would not be truly established until Mexican monks were residing here. He added that he was sure that would happen. In the newly finished meditation hall there was a plague with the following words from the Dhammapada in Pali and Spanish: Do no evil, cultivate the good and cleanse the mind this is the teaching of the Buddha. This provided the theme for Sayadaw s Dhamma talk. The next day was the much-anticipated day. It was a pleasant day, neither too hot nor too cold. Sayadaw began the official celebration with chanting. More and more people began to arrive. Many lay people wore white clothes, as do the lay people in Sri Lanka and Thailand. Lunch was offered to all including monks, representatives of other religious communities, lay people, neighbors, and workers. After lunch representatvies of CMBT, other religious spiritual leaders, members of other Theravada groups, the workers who built the Vihara all paid respect to Venerable Sayadaw. Venerable U Silananda paid respect to Venerable Ajahn Tong who was the earlier pioneer who brought Vipassana meditation to Mexico in He said that the people of Mexico and the monks they have invited are taking the next step by establishing a monastery. Ajahn Tong had mentioned in his congratulatory letter to CMBT that there were two parts in the practice of Buddhism learning and practice. Sayadaw U Silananda went on to elaborate that this learning and practice needs to have a partnership between monks and lay people. Lay people need the guidance of teachers to learn of Buddhism and meditation. Sayadaw added that twenty years ago people said Buddhism could not come to a country of such a strong Catholic tradition. Sayadaw said he was delighted that this information was incorrect. He said that he and the other monks were delighted to be part of a cordial and respectful community. He said the desire was to work in harmony with everyone and to bring peace and happiness to the Mexican people. Next Sayadaws climbed the hill where the Bodhi tree was planted. Once again there was chanting with people viewing the ceremony from various points on the hillside. The closing ceremony was the consecration of the Sima. Members of the community stood at the cardinal directions (three at each point) and three Sayadaws, one at a time, verified the markers with the lay people I was fortunate enough to be invited to participate in this ceremony by the Mexican people, a truly great honor. After this act was completed, the venerable monks

16 16 chanted to conclude the consecration of the Sima. Dhamma Vihara had a Sima at 3:59 PM January 30, Some fireworks were released to conclude the opening of the first Theravada Buddhist monastery in Mexico. May the wholesome actions of this community provide the foundation for the complete release from all suffering for many beings in Mexico! The day was ended with an hour of meditation. I must apologize that I have decided to send this letter to both personal friends as well as those who have supported the building of the monastery. However it seems befitting of the celebration. There was a feeling of friendship and harmony between a great many people. So I hope that everyone will enjoy this letter in that spirit. Your friend Sarah (Editor s Note: Sarah Marks is a longtime student of Ven. U Silananda. She was instrumental in setting up the Dhamma talks and meditation instructions for U Silananda beginning in the early 1980 s and facilitating the many Vipassana meditation retreats led by U Silananda under the auspices of Dhammachakka Meditation Center. Sarah is currently residing at the Mexican Vihara to provide any help needed and is scheduled to stay there for 6 months or as she commented, as long as she is needed at the new Monastery. Our Mexican Dhamma friends are very fortunate to have such a caring and experienced person such as Sarah with whom I had the pleasure of working and sharing merits together for many years. Sadhu, Sadhu, and Sadhu, Sarah for your devotion and dedication. M. Tin-Wa, Ph.D.) MYANMAR ART Woodcarvings by Myanmar Architect Saya Saing

17 17 In order to pay attention to the object at the present moment we need to make effort. Without effort nothing worthwhile can be achieved. This is why Buddha said, ardent, clearly comprehending and mindful. When we can fulfill these conditions being ardent, clearly comprehendcontinued from Four Foundations have no time to find out whether it is consciousness or dhamma or other things. When you practice VipassanÈ meditation you practice all these four foundations of mindfulness as they come along. So long as you are mindful of the object at the present moment you are doing fine, your meditation is good. What is not good is when you are carried away by your thoughts and forget about meditation for some seconds or maybe minutes. That is not good. But so long as you are mindful, you are doing the right thing, your meditation is going well. Sometimes, yogis think that if they do not concentrate on the main object they are not doing meditation. Sometimes they say, Oh, we have to spend time or waste time noting the mind going here and there and we do not have much time to concentrate on the main object. Whether you are aware of the main object or the secondary object, so long as you are mindful at that moment you are doing fine. You are meditating and practicing VipassanÈ. What is important in VipassanÈ meditation is first to be mindful of the object at the present moment. Sometimes you may miss to be mindful and then that missing also becomes the object of meditation. You have to say to yourself, missing, missing or something like that before you go back to the home object. There should be mindfulness always, mindfulness here, mindfulness there; and if you can keep mindfulness intense, then you will make rapid progress and you will begin to see the true nature of things. That is, you will begin to see the objects arising and disappearing. When you see the arising and disappearing you also see that they are impermanent. When you see they are impermanent you also see their suffering nature and also the non-soul nature or that you have no control over these, that they arise and disappear at their own free will. So, when you see them you are said to see the three general characteristics of all conditioned phenomena. Seeing of these three general characteristics of all conditioned phenomena is the essence of VipassanÈ. If you practice VipassanÈ you must see these three characteristics because the word VipassanÈ means seeing in different ways and seeing in different ways means seeing in the light of impermanence, in the light of suffering and in the light of non-soul. What is important in Vipassana is to see these three characteristics and in order to see these three characteristics we need to observe, we need to watch and pay attention to the objects at that present moment. ing and mindful and have concentration we will be able to overcome covetousness and grief regarding the object we observe. This is the summary of the discourse called the MahÈ SatipaÔÔhÈna Sutta, the Great Discourse on the Foundations of Mindfulness. If you understand the summary this much I think you have a firm understanding of what mindfulness practice is, and so you will understand how to practice mindfulness meditation. There are other detailed instructions for the practice of mindfulness and I hope you are familiar with all these instructions. Following these instructions, making effort, applying mindfulness and seeing things clearly, may all of us be able to overcome covetousness and grief in the world. Rain (by Theikdi) Sit, close your eyes, open your heart, watch the rising and falling, You will never be the same again, and yet, we always think we are always the same. Sit, close your eyes, open your mind and watch the rising and falling like standing in the rain never being touched by the same raindrop, feeling every different drop. You will never have the same raindrop. You will never be the same. Sitting as sitting, walking as walking, thinking as thinking, hearing as hearing, feeling as feeling, living as living. What it is, it is. When it is, it is.

18 ui Dhammananda Newsletter September {mu etèa ~emaesyym =~cxkiuy\ tiiuc\ Sc\; r# duuk A epxc\; m l t\ efmak\ esÿp^; lœc\'~ e0 en yy A mya; qtè0x tiu> Aa; lv\;~ Sc\; r# duk A epxc\; m l t\ efmak\ esam>}~hj eqa rv \ r y\ K Yk\ FPc\> Bu ra; A elac\; eta\ qv\ ~el;a q ekyc N:c\> kmòa t qin\; ka l pt\ lum;~ px r m^ Sy\ px;tui>kiu FPv\> kyc\>eta\ mj ÿp^; lœc\ ~m ha qk raz\ 103 Ku' ~ksun\ l Fpv\> en> `~Bu ra; A FPs\ qiiu> erak\ eta\ mj f"~px r m^ FPv\> r qv\> ka l ~A l n\ r:v\ Qka l: eqa\ lv\; ~Bu ra; A FPs\ FPc\>ka; 45-0xqa en liuk\ r f"~tiu> eqkac\>~tiu etac\; l: qv\ >A KYin\ ka l A t c\;~ Fmt\ bud Ï qv\ ~t en> lœc\ kyin\; sk\ KYin\ mi ns \ (80) Kn\.qa yj j~ e0 en yy qtè 0x tiu> Aa;~ en> m Aa; v m na;~t ra; DmÚ eha Fp eta\ mj K#> ep qv\"~q tè 0x tiu. f Ÿk^; p a; KYm\; er; kui~liu la; c#> k k\ j~mi mi f pc\ pn\; m kiu ~lum; 0 p ma % m Ta; K#> ep" Fmt\ bu dï qv\~bu ra; A FPs\qiu> erak\ ÿp^;~p T m SuM; eqa 0x kiu~ ba ra % q^fpv\, ƒ qi p t n mi g dx0un\ eta` 0xkp\eta\ mj f"~i pt m SuM; eqa 0x t c\; ka l ` pu 0 gfi^ cx; U^;' ~ema en yy A kyc\> kiu kyc\> eqa na l kr eq>'~y q qj e@; qa; A m ; R:i eqa qj cy\ KYc\; (55) eyak\ tiu>~ r hn\; A FPs\ qiu> erak\ R:i K#> Qk qv\"~ 0x kœt\ eqa A Kx~na l k r hn\; m: t px;~kyn\ r hn\; 6-kYip\ tiu> Aa;~en ra A N:M> qa q na p rn\~es lwt\ ÿp^; lœc\'~mi mi kiuy\ tiiuc\ lv\;~u Ru e0 l eta Aup\ qiu> Qk eta\ mj f"~lm\; K r^; A Qka;~k póx qi k mv\ eqa eta Aup\ `~eka q l mc\; Ÿk^; omoem pgjumjrjapbdk. ud k&ifmo N:c\> A eptj A em k # eta\ sp\ qj~bdî 0gfi^ mv\ eqa ~mc\; qa; v^ enac\ qum; kyip\ tiu>n:c\> et. ra~t ra; eha eky Kœt\ eta\ mj q FPc\> r hn\; A FPs\ qiu> erak\ kun\ f"~tiu m: tpn\ U ru e0 l eta Aup\ qiu> K r^; Sk\ ra 4c\; ` 3- l Qka eaac\ q^ tc\; qum; ÿp^; lœc\ ~r eq> v^ enac\ R:c\ t etac\ tiu> kiu~ eky Kœt\ ka rhnèa A FPs\ qiu> erak\ es f"~ 4c\; r h NÈa t e Tac\ kiu e KX esac\ j ~m ha q k raz\ (103) Ku'~ Fpa qiiul\ l k y\ en> t c\~< Bu ra; A FPs\ qiu> erak\ lœc\~t pv\> eta\ tiuc\; Fpv\ qiu>~ A U^; SuM; Qk px Bu ra;? ~hj eqa ~bimiapple qa r mc\; Ÿk^; f~ pc\> Pit\ Ta; KYk\ A r ~ra z gih\ qiu> Qk eta\ mj f"~fmt\ bu dï ra zÿgioh\ qiu> erak\ eqa A Kx~ q^ tc\; qum; rn\ ekyac\; m R:i eq; j~ mi> N:c\> A tn\ e0; eqa ~Tn\; eta U yyau\ ` q^ tc\; qum; r f"~tiu qiu> Bu ra; FPs\ ÿp^; R:s\ l Kn\> Qka j rhn\; qm Ga eta\ mya; (1300) ekya\ Kn\> tiu; p a; la qv\> ka l tiuc\ eaac\~q^ tc\; qum; rn\~kn\> Fca; Tv\ 0x eqa ekyac\; hj j~mr:i eq; ep"~eta Aup\' U yyau\ s qv\ tiu> `~ qc\> elya\ q liiu q^ tc\; qum; Qk r f" < ra z gih\ mi. eta\ A n^;~tn\; eta U yyau\ `~ Fmt\ s a Bu ra; Qk erak\ q^ tc\; qum; en q t#>?~hu Qka; qir j ~bimapplei qa r mc\; Ÿk^; A px A 0c\~ mi. qj mi. qa; efmak\ Fma; s a~la erak\ PJ; efma\ Qkf"~ela k ` <Bu ra;? hj eqa A qm kiu pc\~lj tiiuc\; m Qka; PJ;eq; eqa ka l FPs\ j~pj; efma\ la qj p ri qt\ Ÿk^; m:a~ Tn\; eta Ÿk^; t Ku lum; Fpv\> lœm q a; f"~i t ra; p # ` ~bimiappleqa r mc\; Ÿk^; A px A 0c\~lJ epxc\; 1-qin\;' 1-eqac\;~ eqa ta pn\ AFPs\ qiu> erak\ kun\ f"~tiu A Kx t c\ ~Bu ra; R:c\ N:c\> t k eqa~qm Ga eta\ mya;'~ la erak\ PJ; efma\ Qk eqa dx y ka'~dxyi ka m mya; A t k\~en ra Tiuc\ Kc\;~A Sc\ mefp m kiu~bimapplei qa r mc\; Ÿk^; rip\ sa; mi f"~tiu. eqkac\> mc\; Ÿk^; qv\~< Fmt\ s a Bu ra; q^ tc\; qum; ra ~Tn\; eta U yyau\ `~en s ra ekyac\; A esak\ A U^ m r:i eq;ep'~enak\ px qm Ga eta\ A epxc\; m:a lv\;~mya; Fpa; l:f'~la erak\ PJ; efma\ qj p riqt\ m:a lv\;~mya; Fpa; l:f'~tn\; eta U yyau\ qv\ mi. m: A eta\ l:m\; ÿp^;~q a; la er; Kk\ K# f'~cx piiuc\ eqa e0lo 0n\ U yyau\ qv\ ka; ~ mi. N:c\> m n^; m e0; A rp\ m:a R:i ÿp^;~lm\; pm\; Sk\ q y\ er; ekac\; q FPc\>~q a; la er; l y\ kj f'~a esak\ A U^ en ra Tiiuc\ Kc\;lv\; Fpv\ > su M f'~ mi. R a ti > f SJ vm qm m: kc\; q FPc\> ~qj eta\ ekac\; mya;~em. elya\ epya\ P y\ ra en ra lv\; FPs\ f'~ekyac\; eta\ A FPs\ l dxn\; r mj ka;~ekac\; el s? hu~a ŸkM FPs\ mi f"~ qiu> FPs\ j~ enak\ t en> erw nn\; eta\ ` S m\; kp\ ÿp^; eqa A Kx~ bimiapple qa r mc\; Ÿk^; k~< Bun\; eta\ Ÿk^; eta\ mj eqa Fmt\ s a Bu ra;... tpv\> eta\ qv\~r t na qum; px; N:c\> kc\; k a j m en NJic\ eta> px'~a Kx hut\ hut\,~m hut\ hut\ ~Bu ra; TM em:ak\ la erak\ PJ; efma\ liu pxf"~y Ku R:c\ eta\ Bu ra; q^ tc\; qum; ra~tn\; eta U yyau\ qv\ ka; mi. N:c\> A l n\ t ra e0; l: px f'~t pv\> eta\ f e0 Lo 0n\ U yyau\

19 19 m:a mj ~ mi. N:c\> m n^; m e0; t c\ tv\ R:i ÿp^;~lm\; pm\; Sk\ q y\ er; ekac\; q FPc\>~q a; la er; lv\; l y\ kj px f'~fmt\ s a Bu ra; tiiu>n:c\>~ qc\> elya\ eqa en ra lv\; FPs\ pxf'~tiu> eqkac\> tpv\> eta\ f e0 Lo 0n\ U yyau\ kiu~ ekyac\; A FPs\ A l KM eta\ mj px Bu ra;? hu ~elœak\ Ta; el f"~fmt\ budï qv\~qa q na A R:v\ KM> j tv\ tm> Nuic\ er; A t k\~sit\ Sit\ en eqa Aa; FPc\>~ lk\ KM liuk\ f"~bimiapple qa r mc\; Ÿk^; lv\;~ Fmt\ budï ekyac\; A l KM eta\ mj qv\ kiu qi r j~0m\; efmak\ 0m\; qa FPc\> erwk ra; `~pn\; nm. qa FPc\> TuM Ap\ eqa er Qkv\ kiu Tv\> ÿp^; lœc\ ~<Bun\; eta\ Ÿk^; eta\ mj eqa Fmt\ s a Bu ra;... t pv\> eta\ qv\ Fmt\ s a Bu ra; Am ; Ri: eqa ~qm Ga eta\ A epxc\; Aa; l dxn\; px f? hu~n t\ Fm k\\ Siu lyk\ ~er sk\ q n\; KY ka ~l dxn\; liuk\ f"~fmt\ s a Bu ra;~e0 Lo 0n\ ekyac\; eta\ kiu~al KM eqa A Kx `~I m ha p T 0^ efm Ÿk^; qv\~< Fmt\ s a Bu ra; f qa q na eta\ ka;~a Fms\ t y\el ÿp^? hu~0m\; qa l n\; Aa; Ÿk^; j m en Nuic\ m Tiuc\ Niuc\ FPs\ ka~k Kun\ eqa AmYio; q m^; el; p ma~t yim\; yim\; tn #. N #. tun\ l p\ el f" m:n\ f"~e0 Lo 0n\ ekyac\; eta\ qv\~ Fmt\ s a Bu ra; qa q na eta\ `~p T m U^; SuM; eqa ekyac\; eta\ FPs\f"~I e0 Lo 0n\ ekyac\; eta\ m: t px;~afka; eqa ekyac\; tiuk\ mya; kiu A l KM eqa A Kx`~eFmŸk^; tun\ l p\ q a; eqa ekyac\; tiuk\hj j m R:i hu~budï 0M q Aâ k Ta ` ~Siu Ta; epqv\" bimapplei qa r mc\; Ÿk^; qv\~eqa ta pn\ A FPs\ qiu> erak\ ÿp^;fps\j~qa q na eta\ kiu m tun\ m l p\ Kiuc\ ÿm# eqa~ q dïx t ra; FPc\>~N:s\ N:s\ ka ka Qkv\ viuf"~r t na qum; px; N:c\> kc\; k a j m en Niuc\"~r hn\; qm Ga eta\ mya; kiu ~A ÿm# PJ; et. liu f" ~t ra; D mú A ÿm# na yj liu f"~qi liu eqa A KYk\ A lk\ mya; kiu elœak\ Ta; em; Fmn\; liu f"~eqa ta pn\ A FPs\ kiu m Siu Ta; Bi~ pu Tu zu\ B0~ FPs\ su\ k pc\~ <Fmt\ s a Bu ra;' ~Bu ra; FPs\ eqa A Kx ~cx> tiuc\; Fpv\ qiu> U^; s a Qk la ÿp^;'~ni bapplean\ erak\ eqkac\; t ra; ekac\; mya; eha pxmj ka;~ekac\; el s " cx qv\ lv\; Tiu t ra; eta\ kui ~piuc\; FKa; Tc\ Tc\ qi Fmc\ px mj ka;~ ekac\; el s? hu etac\> t K#> PJ; ep qv\"~ qiu> FPs\ j ~mi mi tiiu> en Tiuc\ ra~m g D tiuc\;'~ra z gih\ en Fpv\ eta\ Ÿk^; `~qa q na eta\ A Fms\ s # j~tv\ ÿm# Niiuc\ mv\> Aer; kui efma\ et ;su\; sa; mi f" ~Tiiu A Kxqa q na eta\ tv\ ÿm# er; ~A Di k A KYk\ mya; t c\ tpx; A px A 0c\ FPs\ eqa ekyac\; A l kiu A KYk\ mimi ~k k\ ti su\; sa; mi f"~ m:n\ f"~fmt\ budï N:c\> t k qm Ga eta\mya; ~ra z gih\ qiu> Qk la eqa A Kx~mimi tiu> k ~Aim\ R:c\ d ka mya; FPs\ j ~en ra Tiuc\ Kc\; s^ su\ ep; r mv\" ~qm Ga eta\ mya; ra z gih\ `~A ÿm# q^tc\; qum; Niuc\ rn\~en s ra ekyac\; liu ep mv\"~ekyac\; R:i m : qa qmga eta\ mya;~a ÿm# q^tc\; qum; Niuc\ mv\"~qm Ga eta\ mya; A ÿm# R:i m: ~ku qiul\ ekac\; m A KYin\ m er ; p lup\ Niuc\ mv\"~t ra; DmÚ A ÿm# na yj Niuc\ mv\"~qm Ga eta\ mya; PJ; et > r j~m Qkv\ viu eq; qj mya; lv\; Qkv\ viu la Qk mv\"~qkv\ viu ÿp^; qj mya; lv\; Atiiiuc\; Tk\ A l n\ Qkv\ viu la Qk mv\"~i qiiu> Aa; FPc\> ~lj d ka' d ka m tiu> f qnèan\ `~Bu ra; A SuM; A m qa q na tv\ la ep lim\> mv\"~i k#> qiu>~ m n\ Fmt\ eqa rv\ R y\ KYk\ mya; FPc\>~bi miapple qa r mc\; Ÿk^; qv\~mi mi U yyau\ t c\; Ri:~A T t\ Fpaqad\ px eqa A esak\ A U^'~m px eqa A esak\ A U^'~bi man\ mya; N:c\> t k ~U yyau\ eta\ Ÿk^; t Ku lum; kiu~ekyac\; eta\ A FPs\ l dxn\; liuik\ f"~qa q na eta\ `~ p T m SuM; eqa ekyac\; d ka Ÿk^; FPs\ f" ~qa q na eta\ A efk KY~tv\ ÿm# er; A t k\ eky;zj;mya; eqa eqkac\>~fmt\ s a Bu ra; qv\ ~Ie0Lo 0n\ ekyac\;eta\ `~du ti y 0x' t t iy 0x' s tu tí 0x~ qum;0x Sk\ tiuk\ q^tc\; qum; eta\ mj K#> f"~enak\ Tp\~17-0x efmak\' 0x eta\ 20- efmak\ tiiu> kiu lv\;~i e0 Lo 0n\ ekyac\; eta\ ` pc\ ~q^ tc\; qum; eta\ mj K#> f" ~ez t 0n\ ekyac\; eta\ N:c\> pubapplea RuM ekyac\; eta\ ÿp^; lœc\ ~A mya;sum; 0x kp\eta\ mj eqa ekyac\; eta\ FPs\ ep qv\" Tiu m: enak\ ` ka; ~ekyac\; tiuk\ Ÿk^; mya;~a tiuc\; tiuc\; A Fpv\ Fpv\~en ra A N>:M epx epxk\ la eta> f"~i ra z gih\ ` pc\ qma; eta\ Ÿk^; z^ 0 k l dxn\; eqa~q rk\ UyYaU\ ekyac\; eta\'~qa 0 tíi Fpv\ `~A na T pi%\ qj e@; N:c\> ~pu v l k % ed 0^ qj e@; k eta\ tiu> l dxn\ ; eqa ~ez t 0n\ ekyac\; eta\n:c\>'~pu%ë 0Ñ n qj e@; N:c\> 0i qa KxekYac\; A m tiu>l dxn\; Ap\ eqa ~pu bapplea RuM ekyac\; eta\'~k pi l 0t\ en Fpv\ eta\ ` niefga Da RuM ekyac\; eta\'~eka q mapple^ Fpv\ ` ega qi tarum ekyac\; eta\'~kuk o a RuM ekyac\; eta\ N:c\>~ px 0xri k q rk\ U yyau\ ekyac\; eta\'~e0 qa l^ Fpv\ `~Amapple px l^ l dxn\; Ap\ eqa ~q rk\ U yya U\ ekyac\; eta\ N:c\> ~m ha 0u n\ eta t c\; R:i~AT t\ Fpa qad\ R:i eqa ~kj a gx r ekyac\; eta\'~aa L 0^ Fpv\ ` ~A gfix samyk\n a 20 qiu>

20 20 S ra el; m qu K ka m ^ ^ ^ f A tío pó t Èi Èi Èi A ky U\ ; S ra el; m qu K ka m^ qv\ ~ss\ k iuc\; t iuc\;' d^ p# yc\; Fmio > ny\' mj km\; Qk^; eky; r a en A B U^; qn\; e r: ' A mi edxqin\;fmc\> tiu > m : 1332-Ku N:s\' ~eta\ q lc\; l Sn\; 12-rk\' eqa Qka en > t c\ P a; Fmc\ eqa q m ^; r t na FPs\ px qv\ " ~1345- Ku N:s\ t c\ ss\ kiuc\; etac\ riu; ' qa q n px l ekyac\ S ra Qk^; edx q N Èa sa r^ kiu U p z ay\ Fpo lyk\ Fmc\> Fmt\ eqa ~ qa qna> N y\ wc\ q^ l r:c\ A FPs\ qiu > ~erak\ r:i px qv\" ~ em ; KYc\; cx; eyak\ r:i ra v^ As\ m qmu; eyak\ lmu; q^ l r:c\ A FPs\ qiu > erak\ r:i Fp^; ~ m eh ma qi r^ N:c\> m ƒ NÎa qi r^ tiu > m :a v^ m cy\ mya; FPs\ Qk px qv\" ~m qu K ka m ^ qv\ qa q n px l ekyac\ sa KY Sra edx rjp qi gc ^' ~edx n NÎa r^ N:c\> ' ~ qa q ena d y ekyac\ sa KY Sra ~edx pu v ka r^ tiu > TM t c\ sa em; p # Siuc\ ra kym\; sa mya; kiu el> la K#> Fp^; Niuc\ cm eta\ A siu; r p T m lt\ tn\; eaac\ Fmc\ qv\ A Ti efp Si u K# > px qv\ " I D múa n N Î ekyac\; qi u > m la erak\ m^ A KYin\ Ti ss\ kiuc\; etac\ riu;' D mú qa r ekyac\ t c\ en Tuic\ K#> px qv\" ~S ra eta\ mya; f S m\; k m\; ew yya w s Fpo lup\ en eqa edx qn\; Qkv\ qv\ y Ku A Kx A qk\ Qk^; la Fp^ FPs\ j A kj A v^ t eyak\ liu enpx qv\ " qiu > px j ~S ra el; m qu K ka m^ ki u T.B.S.A. A P # > Qk^; m:~ ta wn\ yj pc\> P it\ m:o FPc\> ~1999-Ku N:s\' z n\ l 6-rk\' t n gc en en > t c\ ~erak\ r:i la FKc\; FPs\ px qv\" qaqnas #kafm#esbiu> m L 0 nt\ k n\; ekyac\; eta\ sqv\ FPc\> ~ekyac\; tiuuk\ Ÿk^; epxc\; efmak\ mya; s a epx epxk\ la eta> f"~i ekyac\; tiuk\ Ÿk^; mya; kiu A m:^ p j~fmt\ budï qa q na Fpn\>p a; K#> r ep qv\"~i ekyac\; tiuk\ Ÿk^; mya; qv\ ki el qa A pj mi q FPc\>~siu; rim\ eqa k erak\ en Qk eqa~q tè 0x A epxc\; tiu> Aa;~eA; Fcim\; KYm\; qa m r es rn\~d mú l ic\; A ea; Dat\ mya; kiu~piu>lwt\ ra DmÚ s et; R:c\; Ÿk^; mya; FPs\ K#> ep qv\"~ I ekyac\; tiuk\ Ÿk^; mya; kiu A m:^ p j ~lj d ka'~d ka m mya; lv\; ~mg\ Piul\ ni bapplean\ t ra TJ; N:c\>~ B 0 ekac\; B0 Fmt\ mya; kiu~r R:i K#> Qk ep qv\"~i ekyac\; tiuk\ Ÿk^; mya; kiu A m:^ p j~qm Ga eta\ mya; lv\;~ A KYm\; A pj A s R:i eqa ~ra q^ U tu d%\ mya; m:~ qk\ qa K c\> r FKc\;'~m:k\, FKc\, kc\;, qn\; s eqa piu; mwa; mya; N:c\>~eta Riuc\; ti r s an\ tiu> eb; m: l t\ efmak\ K c\> r FKc\;'~Qkm\; tm\; eqa ra q^ U tu eqkac\> FPs\ eqa ~era gx A myio;myio; tiu> m ~ KYm\; qa K c\> r FKc\;'~sa ep kym\; gn\ mya; kiu qc\ yj piiu> KY Niuc\ FKc\;'~sYan\ qma pt\ ~0i p õna tra; mya; kiu p a; mya; Aa; Tut\ Niuc\ FKc\; '~s eqa A kyio; t ra; mya; rr:i K#> Qk ep qv\"~tiu> eqkac\> ~ekyac\; A rip\ Aa 0x q kiu ep; l FKc\; qv\ A qk\ kiu l FKc\;' ~A Sc\; kiu l FKc\;'~KYm\; qa kiu l FKc\;'~Ua%\ p va kiu l FKc\; mv\ f"~alum;sumeqa KYm\; qa kiu~ ep; l FKc\; pc\ FPs\ f hu ~qm yut\ px Li eta\ `~eha eta\ mj K# > ep qv\" ekya c\; A l R:c\ mya; A en FPc\> lv\;~<a qk\ R:v\FKc\;'~A Sc\; l: FKc\;'~KYm\; qa Ÿk^; FKc\;'~K n\ Aa; Ÿk^; FKc\;'~Ua%\ p va Ÿk^; FKc\;'~FPs\ el ra ra B 0 tiuic\; ` ~mi mi p eqa ku qiul\ ekac\; m k A qc\> esac\> Ÿkio lyk\~ Fmc\> Fmt\ Tk\ tn\; ky eqa~b 0 tiu> ` qa FPs\ r FKc\;' ~Tiu>A Fpc\ ni bapplean\ erak\ eqkac\;~a etak\ A pm> ekac\;lv\; FPs\ FKc\;?~s qv\ FPc\> AkYio; t ra; mya; s a r Niuc\ eqkac\;~eha Qka; K#>f"~Tiu> eqkac\> ~Fmt\ budï qv\ ~bi miapple qa r mc\; Ÿk^; f~e0 Lo 0n\ ekyac\; er sk\ KY~t ra;p # ` {cx Bu ra; m: t px; ~~A FKa; t sum t eyak\ eqa pu gifiol\ qv\ <ekyac\; A kyio; t ra; ka;~ier.imœ R:if? hu~es> es> c c mv\ qj mœ kun\ eaac\ m eha Fp Niiuc\} hu Tv\> q c\; eha Qka; K#> ep qv\" Aiu...A qc\ sa R qj'~a qc\ qv\ lv\;~ R:v\ lya; l: qv\> B 0 qm q ra K r^; q a; ra ` ~m:^ Kiu Aa; Ta; s ra A ekac\; SuM; lv\; FPs\' budï kiuy\ eta\ tiuc\lv\; Tut\ epx KY^; m m\; K#> qv\> ~ekyac\; 0i ha r A l myio; kiu Sv\; pj; qc\> qv\m hut\ px ela"~ea; Fm qv\>~ qa q na > A rip\ Aa 0x q kiu ~Ta 0 r Kiiu l M K c\> r Biu>rn\ ~mi mi tiu> en Tiuc\ ra ed q tiuc\; `~DmÚ kuui piu> lwt\ ~0i ha r ekyac\; A esak\ A U^; mya; epx T n\; eaac\ Ÿkio; sa;aa; Tut\ Niuc\ Qk px es"~" Answers from Test Your Knowledge 1. c 2. b 3. d 4. a 5. b. 6. c 7. a

21 21 em;axmifmurvm; usaemfwdkypum;0dkif; (3) Piu;KYio <eaac\ m el;'~fmn\ Fmn\ Qk px emac\ Piu; KYio ra'~mc\; la m: la px> m la; liu>? hu~erw tiu; k ky ena\> kiu l:m\; efpa liuk\ f"~<esa r^; p# bya'~nv\; nv\; enak\ ky q a; ty\'~kc\ bya; tiu>~erak\ en ta Qka ÿp^ la;? hu~ ky ena\ k etac\; pn\ rc\;~ Fpn\ em; liuk\ f"~tiu A Kx kiu ema\ Ÿk^; k ~<tiu> k eta> mc\; Sk\ efpa m#> ~q r % gum A eqkac\; el; sit\ 0c\ sa; ta n#.~ esa esa T#k ~erak\ en ta px emac\ Piu; KYio ra? liu>~ky ena\> Bk\ kiu esac\; Qkv\> rc\; efpa liuk\ f"~qj tiu> k sit\ 0c\ sa; qv\ Siu j~ky ena\ A tiuc\; m qi 0m\; qa q a; f" <ea; bya'~ky ena\ tiu>~d^ t pxt\ eta> qr % gum A eqkac\;~ Sk\ efpa Qk ta epx>? hu~ky ena\ k s ka; p lûc\ KM liuk\ f"~<q r % gum A eqkac\; k ~q miuc\; eqkac\;el; et px Tv\> efpa m: ~piu Fpv\> sum my\ by'~kiu; k y\ m et By\ liu k en~s, epx la q l#'~q r % gum By\ N:s\ myio; Ri: q l#'~q r % gum ÿm# rc\ ~By\ liu A kyio; et r Niuc\ q l#~siu ta et k l#~ ky ena\ tui>liu~ bu dï Ba qa 0c\ et A en n#>~qi Ta; qc\> eta>~fpv\> Fpv\> sum sum el; Tv\> es ; en ; Qk ta epx>bya? hu~ky ena\ k ~ma ti ka su\ ka ~s ka; Sk\ liuk\ f" <emac\ Piu; KYio er..~ait\ q n\ Pa em:ak\ A kun\ qa KY^; Fm:c\> px k a'~tiu> k Ba qa er; qc\ pun\; Ÿk^; ~A Ku m: s ta Siu eta> ~A kun\ lum; A qs\ KYv\; p#? hu~piiu; K a; k etac\; Siu la f"~ <q r %? Siu t#> s ka; lum; k ~<kiu; k y\ Aa; Ta; ra? liu>~a DipÓxy\ Fpn\ Siu Qk ty\ by'~ba qa er; kiu~ A#di kiu; k y\ ra R:a ta k en ~s K#> Qk tap#"~k mòa U^; piiuc\;~lj qa; et ha~eta et '~etac\ et '~pc\ ly\ q mudî ra na; et m:a~aup\ su el; et P #. ÿp^; en laqk ta m hut\ la;"~eta na; m:a en t#> qj et ha~eta m^; elac\ m et N:c\> ~m Qka K % km r ty\"~etac\ na; m:a en t#> qj et ha ~m^; etac\ epxk\ k # m et ' ~etac\ pi ky m et N:c\>~m Qka K % km r ty\"~pc\ ly\ na; m:a en t#> qj et k~el mun\ tiuc\; eqkac\> pc\ ly\ l ic\; Ÿk^; et tk\ la ÿp^;~r a et mp\'~lj et eq'~siuk\ pyio; Kc\; et pyk\ s^; r m N:c\> ~et. km Qk r ty\"~d^ eb; du k Ÿk^; et ~m Qka K % et. km Qk r eta> ~lj qa; et ha eqkak\ la Qk ty\"~by\ liu lup\ rc\ l t\m l#'~ba eqkac\> FPs\ ta l# liu> ~su\; sa; la Qk ty\"~dx ep m#> ~pt\ 0n\; kyc\ er efm eta etac\ et r#. q Ba 0 kiu~m:n\ kn\ eaac\ et ; ekx Niuc\ s m\; m R:i eq; eta>~qj tiu> su\; sa; t#> A efp k ~t myio; T k\ q a; ty\ by"~eta etac\ na; m:a en t#> qj et k etaet m^; elac\'~ m^; etac\ Ÿk^; et epxk\ k # taha~m^; nt\ Bu ra; Ÿk^; klup\ liu> FPs\ ta'~d^ eta etac\ et m:a~m^; nt\bu ra; Ÿk^; Siu ta R:i ep lim>\ my\' qj m kik\ ta kiu cx tiu> lup\ K#> mi liu>~edx q FPs\ ÿp^;~ A Ku liu lup\ ta FPs\ my\ liu>~ yj S la Qk ty\t#>"~dx tc\ m k eq; BJ;bY'~m^; nt\ Bu ra; Ÿk^; et ~eky np\ eaac\ Siu ÿp^;~m^; pum; Ÿk^; et kiu ~0iuc\; ÿp^; dj; etak\ ka enac\ d^ liu m lup\piu>'~a Fps\ R:i rc\ l# K c\> lwt\piu> etac\;pn\ Qk q t#>"~a# d^ k en~a su\ A la et FPs\ ÿp^;~eta et ' etac\ et kiu kiu;k y\ la Qk qt#>bya" <dx FPc\> ~pc\ ly\ na; m:a en t#> qj et ky eta> eka bya? hu~ema\ Ÿk^; k ~ska; kyn\ kiu~ Sk\ em; Fpn\f" pc\ ly\ na; en t#> qj et ky eta> l#~pc\ ly\ l ic\; et tk\ ÿp^;~lj et duk erak\ ta ~pc\ ly\ esac\> nt\ Ÿk^; k~ m eky np\ liu> lup\ ta FPs\ lim\> my\ liu>~yj S ÿp^;~pc\ ly\ Ÿk^; et Pk\ l:v\> ÿp^; ~pj eza\ m et p la Qk ty\ t#>'~tm cx et ky eta> l#~cx; Pm\; q a; rc\ ~duk m erak\ eaac\ Siu ÿp^;~ekyak\ esac\ Ÿk^; et epx m:a ~qa; cx;et tc\ ÿp^; ~pj eza\ p, qla Qk ty\ t#>" t ky\ eta> bya qjtiu> eb; duk et. km r m:a kiu~ eqkak\ R M. sit\ n#>~t ky\ m R:i t#> nt\ Bu ra; et kiu~sit\ kj; n#. pum epx ÿp^;~kiu; k y\ m s la Qk eta> tap#"~t KYio. A rp\ et ky eta> tirs an\ et kiu kui; k y\ ta l# R:i eq; ty\ by"~dx eqkac\> ~DmÚ p d Fmn\ ma Fpn\~Agfii d tè r eq> 0 tío T# m:a- ~lj qa; tiu> qv\~eb; A NÈ ray\ N:ip\ sk\ KM r m eqkac\>~(tiu eb; du k tiu. m: l t\ efmak\ Niuc\ Qk rn\)~qs\ pc\, eta, etac\, U yyau\ s qv\> ~A myio; myio; eqa A ra tiu> kiu~kiu; k y\ la Qk kun\ f- ~liu. Sui Ta; ta R:ity\ by" erw tiu; k Qka; FPt\ ÿp^;~<mc\; e Fpa q liiu Siu~lJ et mi mi tiu> Siuc\ ra Ba qa et kiu~kiu; k y\ en Qk ta~eqkak\ liu> epx>' hut\ la;'? hu~fpo; FpO; Fpa Fpa N:c\> ~em; la f" hut\ ta epx>'~mc\; tiu> Qka; PJ; m la; m qi BJ;'~t KYio > kym\; sa et m:a~lj et ha

22 22 em ; la k tv\; k~a Fps\ N:c\> t k em ; la Qk ta t#>'~d^ A Fps\ sc\ Qky\ q a; eaac\~ba qa er; ekxc\; esac\ mya; k Siu Ta; qv\> A tiiuc\; ~liuk\ na p lup\ Qk r ty\"~t KYio> ky eta>~<cx efpa ta kiu liuk\ na r my\'~m liuk\ na rc\ ~c r# m:a kp\ kmòa lum; KM r my\? Siu liu.~eqkak\ ÿp^; liuk\ na en Qk r ta et l# R:i ty\"~t KYio> ky eta> l#~d^ k mòa ela k Ÿk^; T# m:a R:i t#> ~qk\ R:i qk\ m#> Aa; lum; kiu~tn\ Kiu; eta\ R:c\ Bu ra; q Kc\ k en~pn\ Sc\; Ta; liu>~qj. ASiu A min\. m:n\ qmœ et kiu~em; Fmn\; K c\> m R:i~liuk\ na Qk r ty\"~yutiè tn\f, m tn\ f~mi mi Ua%\ FPc\> ~su\; sa; K c\> m R:i p# ~eb; duk erak\ q a; my\ hj eqa~ÿkim\; efkak\ m eqkac\> eqkak\r M. ÿp^;~myk\ si sum m:it\ kiu; k y\ en Qk t#> Ba qa et ~kmòa m:a A mya; Ÿk^; m hut\ la;" <dx FPc\>~A Ku~tiu> budï Ba qa 0c\ et kui; k y\ ta Qk eta> eka'~eqkak\ liu> p# la;? liu>~kiu ema\ Ÿk^; k etak\ la f" hut\ ta epx> kiu ema\ Ÿk^; r'~dx ep m#>~ky ena\ t iu>~ eqkak\ liu> kiu; k y\ ty\ Siu ta k A FKa; A FKa; eqa Ba qa 0x d A el> mya; m:a eqkak\ ta N:c\> eta> ~A t c\; A N:s\ qa r piuc\; m:a ~m tj BJ; by"~ky ena\ tiu> k ljmyio; Ba qa m K # FKa; B#~By\ q tè 0x m: ml t\ efmak\ Niuc\ t#>~aium, na m, eqm Sc\; r#du k et kiu eqkak\ R M. ÿp^;~tiu du k et k l t\ efmak\ Niuc\ Biu>~Bu ra;, tra;, qm Ga Siu t#> r t na qum; px; kiu~kuui; k y\ Qk ta'~d^ Aiu, na, eq Siu t#>~duk k c\; Sk\Ÿk^; T# ken l t\ efmak\ Niuc\ eqkac\;~ B 0 T k\ epxk\ kiu~budï k vwn\ Fp ep; K#> ty\" ~Tiu l t\ ra l t\ eqkac\; lm\; ekac\; kiu~vwn\ Fp ep; tt\ t#> Sra t SJ A FPs\ N:c\>~kiu; k y\ ta by" Bura; kfps\ d%\ Kt\ m:a eqkak\ liu>~kiu; k y\ ta myio; m hut\ BJ;"~budÏBu ra; k By\ qj> kiu m: lv\;~ Fps\ d%\ m Kt\ BJ;" budï k~a yj 0x d kiu; k y\ m N:c\> pt\ qk\ ÿp^;~er:; Rui; A su\ A la '~lj efpa qj efpa elak\ n#> m yum Qkv\ B#~eq eq KYa KYa ss\ es; ÿp^; m: yum Qkv\ Piu>~ek q mu tiè qutèn\ T# m:a~tiuk\ t n\; Ta; ta R:i ty\ by" enak\ÿp^; ~qj eha t#> t ra; eta\ N:c\> pt\ qk\ liu> l# ~kiu; k y\ qj kiu ebac\ Kt\ pit\ el:ac\ m Ta; BJ;'~tM Kx; P c\> Ta; ty\" el>la K c\>'~em; Fmn\; K c\>'~sm\; qp\ K c\>ep; Ta; ÿp^;~q Ba 0 m:n\ ~yutiè tn\ m: lk\ KM liu> Siu Ta; ty\"~dx eqkac\> ~t ra; gu%\ eta\ efkak\ px; T# m:a~<e hi p õi eka= la l:v\>'~kiuy\ tiuc\ R Qkv\> liuk\ na kyc\> qum; l:v\>? ~liu> ~px ta epx>" < hut\ ty\ by'~ky ena\ eta>~budï t ra; eta\ kiu~d^ A sm\; qp\km Niuc\ t#>~gu%\ rv\ t px; T# N:c\> kiu~qkv\ viu q a; ta?~ t#>'~erw tiu; k l# m vm> ep" A# d^ liu ky ena\ tiu> kiu; k y\ qj et Pk\ kiu~em; Fmn\; el> la sm\; qp\ K c\> ep; Ta; t#> A t k\~myk\ lum; sum m:it\'~a qi Ua%\ el:ac\ pit\ ÿp^; ~kiu; k y\ r ta myio; m hut\ eta> kiuy\> A t k\ eb; kc\; ta epx>"~a kiu; k y\ m:a; liu> eb; FPs\ ta myio; ~m R:i eta> BJ;"~dx eqkac\>~dmú p d Fmn\ ma Fpn\~AgifidtÈ r eq> 0tÍo T# m:a p# <EtM~eKx~q r %M~eK mm= I r t na Fmt\ qum; px; kiu ~kiu; k y\ r FKc\; qv\ eb; kc\ ; f?~liu> Siu Ta; ta epx>" < mc\; efpa t#> A DipÓxy\k~A kiu; k y\ m:a; rc\~eb; FPs\Niuc\ ty\ liu>~siu liu ta la;? hu~piu; K a; k qi KYc\ eza N:c\>~T em; f" hut\ ta epx>'~a KYio. A yj 0x d et m:a~em; Fmn\; piuc\ K c\> m R:i BJ;'~dx ha ~Bu ra; A min\. Siu rc\~ Akun\ lup\ r ty\"~qj tiu> A en n#>~ Fmc\> Fmt\ t#> Ba qa er; lup\ cn\; kiu liuk\ na en Qk ep m#>~yu\ eky; qim\ em. t#> lj. A qiuc\; A 0iuc\; Bk\ k Qkv\> rc\~qj tiu> ha m ekac\; m t Ku kiu l n\ kyo; en q liu B#~Fmc\ Qk ty\" ~U p ma efpa r rc\~hiu er:; ekt\ k lj et ekxc\; FPt\ ÿp^;~yz\ pj eza\ ta myio; epx>"~a#qv\liupj eza\ m myio; k en ekac\; kyio; kiu FPs\ es ty\ Siu ta l#~su\; sa; s ra B#"~ enak\ ÿp^;~ qtè 0x et Aa; lum; A epx m:a~ qna; Qkc\ na ÿp^; mha k Ru %a eta\ sit \ Ta; rm#> Bu ra;k d^liu pj eza\ m myio; kiu lk\ KM ty\ Siu ta l#~su\; sa; s ra B#"~kiuy\> m:a eb; ANÈ ray\ kc\; epyak\ ÿp^;~ekac\; kyio; et FPs\ eaac\~ba qa t ra; kiu ~kiu; k y\ Qk ep m#>~a kiu; k y\ m:a; rc\~p s opón\era qm q rapx eb; FPs\ tt\ ty\"~dxeqkac\>-<zatm~ qr % eta ByM=~kiu; k y\ FKc\; eqkac\> (A kiu; k y\ m:a; FKc\; eqkac\> ) eb; FPs\ la tt\ f"? liu.~siu Ta; ta epx> by" < ea;'~s ra eta\ t px; eha Ta; ta Qka; PJ;ty\'~lJ et, ti rs an\ et r#> eq ; N:c\> ~yz\ pj eza\ ta et ha ~Bu ra; lk\ Tk\ A Ti~ ekt\ sa; tun\; B# t#>'~yz\ pj eza\ KM r m#> lj et, ti r s an\ et k lv\;~aiu na kyio; kn\; m r BJ;t#>'~cy\ cy\ R y\ R y\ l: l: p p m: ~r ty\ Siu B#? hu~kiu ema\ Ÿk^; k ~qj>bhuqut el;~tc\ Fp la f" ky ena\ tiu> budï kym\; sa et T# k~q r % gum A eqkac\ ; ~A kyy\ er; qa; Ta; Qk t#> T# m:a~<q r %? Siu t#>~ s ka; lum; r#> mj rc\; ADi póxy\ k~qip\ sit\ 0c\sa; s ra ekac\; ty\ by"~

23 23 < ha ;'~emac\ Piu; KYio ry\~tiu> l# b hu qu t el; et ~ e0mœ px AuM;? hu~erw tiu; k Siu la Fpn\ f" < q r %? Siu t#> s ka; lum; r#>~mj rc\; A Di póxy\ k ~<py\ qt\ FKc\;' ~py\ epyak\ FKc\;? liu.~a DipÓxy\ R:i ty\ t#>"~bu ra;, tra;, Ari ya qm Ga Siu t#> ~r t na Fmt\ qum; px; ha kiu; k y\ Aa; Ta; qj tiu> r#>~qm q ra> eb; duk A myio; myio; '~siu; rim\ pj elac\ eqkac\> Qk m A myio; myio; et kiu~py\ epyak\ ep; tt\ ty\ t#>"~dx eqkac\> ~Bu ra;, t ra;, A riya qmga ~I qum; px; kiu~aa; Ta; kiu; k y\ s ra~ <q < r %?? liu>~ekx ty\ t#>"~<i r t na Fmt\ qum; px; qv\~kiu; k y\ ra A ss\ FPs\ f? liu>~a qi A m: t\ p ÿp^; Rui eq el; Fmt\ Sv\; kp\ liu t#>~ku qiul\ es t na kiueta> ~< q r % g m n = q r % gumg u M? liu>~ekx ty\" d^rt na Fmt\ qum; px; A epx~ymu Qkv\ Aa; Ta; m ~sit\ es t na R:i en qj kiu eta>~< q r % gum tv\ en qj? liu>~ekx ty\"~ < dx FPc\>~r t na Fmt\ qum; px; kiu yumm Qkv\ t#> sit\ n#.~q r % gum t Kx esak\ tv\ Ta; rc\~m ÿp^; BJ; la;'~ba eqkac\> K% K % esak\ tv\ en r ta l#? hu~kiiu ema\ Ÿk^; k qj. sit\ T# m:a m R:c\; ta el; kiu~etak\ em; la f" dxem;qc\> t#> em; K n\; epx> bya'~t ky\ eta>~rt na Fmt\ qum; px; A epxyum Qkv\ t#> sit\ n#>~t Ÿkim\ esak\ tv\ Ta; rc\~yum Qkv\ sit\ ~m pyk\ q mœ ka l pt\ lum;~ <q r % tv\ en qj? liu>~ekx Niuc\ px ty\"~tp\ Kx Tp\ Kx esak\ tv\ s ra m liu pxbj;"~y Ku ekt\~ q^ l yj tiuc\; esak\ tv\ ta k eta>~a Fps\ lv\; m R:i'~eR:; Riu; nv\; kiu lv\;~m py\ PYk\ liu ta eqkac\> FPs\ my\ liu>~sra eta\ Ÿk^; et k~a min\ > R:i ty\ by" enak\saesac\qiu>sk\rn\

24 24 "r mee "gwfyhkowif; 1999 qqkcn\p# Sraeta\mYa; SÙm\;sa;eSac\qiu> QkÙlaQksU\" Sraeta\ U^;q^lanNÎ ~gyemka Niuc\cM ~kc\stn\ mi t c\ ~tra;fpenpmu" S ra eta\ mya; ~mk s^kui Nuic\cM ~DmÚ0iharekYac\; er t c\et ~Fmc\rsU\" mk s^kuinuic\cm~ DmÚ0iharekYac\; ~P c\>p #en>k ~U^;nNiÎeqn~qim\nimit\Qka;ensU\" ea;qk\ saem;pù# ~AŸkit\Any\ NW#" 1999 ~qqkcn\p# qui>~tk\erak\laeqa~prit\qt\mya;"

25 b o a&;jyóe ar;ajz& sar oqjmya;qv\ bud~ïbaqan c\> pt\qk\j mimitui>qiluieqa AKYk\Alk\mYa;R ipxk AkYU\;KYop\j luirc\;kui em;fmn\;nu ic\qkpxqv\' Isaesac\naykAP #~>wc\ Sraeta\~U^;ezatalkCar (qaqndzqir^pwrdm~úasriy, d^gba%k-d^gnikayekawid) k qiqc\>qituik\, efpqc\>efptuik\eqa em;k n\;mya;kui AkYU\;KYoM;j efpsuiq a;mv\ FPs\pxqv\" (T.B.S.A.) 25 em;" " A r c\ Bu ra;' sit\ kui mv\ qui> mv\ pum tv\ ÿcim\ eaac\ Tin\; r px ml# Bu ra;" tpv\>eta\f AKk\AK#m a sapt\ ensæ\ eqa\lv\;ekac\;, Bura;r ikui; ensæ\eqa\ lv\;ekac\; sit\k huihuid^d^ erak\en tt\pxqv\bura;" Lay Hua Kaw (Pasadena City College) efp" " sit\kuitv\ÿcim\eaac\ sit\tin\; nv\;m atkutv\;eqaaarum` sj;suik\ R m t\eqa Ael>AkYc\> kuilup\ep; rmv\' ATJ;qFPc\> T k\el wc\elkui m t\eqanv\;kui el> kyc\>ep; rqv'\ sit\kui N aq^;pya;m a Ta;j el(aqk\) R q c\;luik\ eqaakx wc\el, el (Aqk\) R Tut\luik\eqa AKx T k\elhu m t\px' wc\el T k\elkui m t\ensæ\ At c\;m apc\~ sit\k huihuid^d^ T k\ q a; tt\ qv\' sit\mpyk\r' sit\ T k\q a;ta kuipc\ qti KYp\j qim t\ enrmv\' Ik#>qui> en>sæ\ tnar^elak\el>kyc\>ep;nuic\lœc\ sit\tv\ ÿcim\lapxlim\>mv\" em;" " AR c\bura;' pâan\; 24- ps v\;fadipóxy\ tkus^kui AtuiSuM; P c\>suiep;eta\mjpxbura;" emtèawihar^ap #>wc\tu^; efp" (1) ehtups v\;' ehtusuitaelab (luikyc\fkc\; q eba), edxq (Kk\Tn\Fps\m a;fkc\; q eba), emah(am n\kui PuM;k y\ FKc\; mqifkc\;qeba), AelaB (mluikyc\ msummk\fkc\;qeba), Aedxq (mkk\ Tn\, mfps\m a;fkc\;qeba), Aemah (Am n\akn\qifkc\;qeba) tui>pxp#' yc\; (6)px;kui hit\ (6)px;lui> ekxty\" {ereqak\fms\qv\ qs\pc\ Ÿk^;p a;~ Kuic\ÿm#m of AeFKKM} FPs\qk#>qui> Tui hit\tra;mya;kuilv\; mimitui> N c\>atj FPs\Pk\nam\Rup\tra;tiu> Ÿk^;p a; Kuic\ÿm# m f AeQkac\;rc\;Aenn#> eky;zj; p Qk ta mui> ehtups v\; lui> ekxty\" (2) AarmÚ%ps v\;' AarmÚ%Suita ASc\;, AqM, AnM>, Arqa, Aet., Aet ;st#>aarum(6)px;tui>pxp#" yc\; AaRuM(6) px;ha mqn\ms m\;qjmya; kuic\ esac\rt#>etac\ew ;, kuic\s #rt#> ki; tn\;mya;n c\> tjqkty\" qtèwx et r#> sit\ha AaRuMtKuKukui m ^t y\ S #kuic\ rm qafps\nuic\ta" AaRuM N c\> kc\;ÿp^; sit\mfps\nuic\bj;" ASc\;AaRuM ki; tn\; etac\ew ;kui S #kuic\rm Fmc\qi sit\fps\ta" ASc\;AaRuM mpxp# Fmc\qisit\ mfps\nuic\ BJ;" AFKa; Qka;qi, nmqisit\et l# mimitui>suic\ra AaRuMet mpxp# mfps\ Nuic\Qkpx" TuiAaRuM (6)px;kui mimitui> Suic\ra nam\tra;tui>fm ^t y\ S #cc\ sraaenn#> eky;zj; ptt\eqaeqkac\> AarmÚ%ps v\; lui>ekxty\" (3) ADiptips v\;' ADiptiSuita pic\pk\mr iasui;rfkc\;, lwm\;mui;aup\sui; FKc\; lui> ADipÓxy\rty\" el;k Yn\;luM;kui Asui;rt#> sqkamc\;ÿk^;n c\> tjty\" sqkamc\;suita pic\pk\kc\;ÿp^; Asui;r \ \ \ \ > \ i \ J qlui ADiptikl# mimin c\>qk\suic\ra tra;et AepXm a Asui;trAenn#> eky;zj; pt#> qebapxp#" (4) AnNÈrps v\;" AnNÈrSuita AFKa;mR ip# tsk\tv\; FPs\tamYoi;kiu Suiluity\" Kmv\;eta\mc\;Ÿk^; nt\r asm qv\n c\> t pic\nk\ qa;eta\ÿk^; k Kmv\;eta\r#~>ARuik\Arakui Sk\KMpx t y " K m v ; e t a N c q a ; e t a mc\;n s\px;tui> mc\;sk\mfpt\p# tsk\ tv\;fps\tamyoi;luipxp#" AnNÈr ps v\; kl# sitèniyamatuic\; FPs\pYk\enQkt#> sit\asæ\et m a tsit\n c\>tsit\2-ku AQka; lum;wafka;mr ip# tsk\tv\;fps\ j eky;zj; pt#>qebapxp#" (5) qmnnèrps v\;" qmnnèrsuita (qm=ekac\;s a, AnNÈr= AFKa;m#>) ekac\;ekac\;m n\m n\ AFKa;mR ip# tsk\tv\; FPs\t#> qebakui Suilui ty\" Kmv\;eta\sQkamc\;Ÿk^;k qa; eta\ Ÿk^;Aa; T^;em nn\;em kui lw#ap\ÿp^;m nt\r asmtan c\>tjty\" sitèniyam Ar FPs\pYk\ent#> sit\asæ\m a er ;er ; sit\k enak\enak\sit\aa; Sk\lk\ ep;q a;t#>qebapxp#" AnNÈrps v\;k AFKa;mR ip# eky;zj; pty\' qmnnèr ps v\;k ekac\;s a AFKa;mR ip# eky;zj; pty\" ekac\;s asuit#> ska; tlum; puilataqa TJ;ty\" tra; kuiy\ qrup\qebamya;keta> mtj; pxbj;" tra;eta\ el;nk\ eaac\ qa Tp\Sc\>ÿp^; qmnnèr psàv\;ku eha e t a m t a p x "

26 26 J # > # \ > i (6) qhzatps v\;' qhzatsuita AtJtk FPs\talui> Suiluity\" S^m^;ha m^;etak\ lat#> AKx S^kun\m o, m^;sakun\m o, Alc\;erac\ T k\epxm o, Aem ac\py\m okis et t pic\nk\ epxlaqk qluipxp# KMsa;m o, m t\qa;m o, tuik\t n\;m o, qim ost#> nam\tra;et hal# t pic\nk\ AtJ tk FPs\laQkÿp^; AKYc\;KYc\; eky;zj; p Qkty\" efmerelm^;suit#> Dat\Ÿk^; el;px; Rup\tra;et kl# kutc\r#~> efkel;ekyac\;luiakyc\;kyc\; Am ^ qh# pj eky;zj; pqkty\" A#dx qhzat ps v\; qebapxp#" (7) Avmvps v\;' AvmvSuita AFpn\Al n\eky;zj; pt#>qeba, Aep; AyJrNu ic\t# >qebapxp#" efketak\qu M;eKYac\; tp\ ek ;efkkel;r#~> efketak\ qum; ekyac\; ha AKYc\;KYc\; AFpn\Al n\ Am ^qh# pj rp\tv\qk rty\" yc\;k#>qui> Ac\tJAa;tJ AFpn\ Al n\ e k Y ; z ; p t q e B a p x p " d x e Q k a c qhzatfps\tuic\; Avmv mfps\nuic\px" A#dx Avmvr#. TJ;FKa;KYk\pxp#" (8) niõyps v\;' niõysuita m ^ratv\ralui> ADipÓxy\ rty\" m ^t y\ lat#>tra;tui>f Am ^KMqeBapxp#" efmÿk^;ha qk\r i qk\m#>ara wtío tui> f m ^ raluipxp#" KMsa;m o st#> nam\ t ra; et kl# AKYc\;KYc\; m ^raafps\fpc\> eky; zj; p Qk, myk\siaqkv\st#>wtío Rup\ mya; l# qk\suic\ra nam\tra;tui>aa; m ^ra Aenn#~> eky;zj; pqktakui niõy ps v\; lui>ekxtapxp#" (9) Upniõyps v\;' U p n õ y Suitak (Up=Aa; Ÿk^; Aa; ekac\; eqa, niõy= m ^ ra) Aa; Ÿk^; Aa; ekac\; eqa m ^ra lui>adipóxy\ rty\" mui; qv\ mui;erkuim ^j epxk\ erak\ Ÿk^; p a; r eqa qs\ pc\, qtèwx tui>f Aer;Ÿk^; eqa m ^ra FPs\qk#>qui> Tk\Fmk\ eqa AaRuM st#>tra;tui>lv\; Suic\ ra t ra; tui>aa; Aa; Ÿk^; Aa; ekac\; eqa m ^ ra A en n#> eky; zj; pt#> q ebaha Upniõy p s v \\ \ ; pxp#" (10) puerzatps v\;' p u e r z a t Suita (puer=er >m a, zat= FPs\ty\) er ~>m afps\ty\lui> efpalui ty\" kmòau^; k epxt k\la Qkt#> en l tui>n c\> tjty\" enltui>ha er ~>U^;s a FPs\ N c\> j en l epxt k\ ÿp^;enak\ epx epxk\ la t#> qk\r i qk\m#>aramya;aa; A lc\; Dat\ ep; m o ApJ AeA; Dat\ ep; m o p Qk ty\" Tuinv\;tJ myk\siaqkv\rup\, A Sc\; Rup\ s qv\ tui> lv\; er > U^; s a FPs\ N c\> ÿp^; enak\m FPs\t#> Fmc\qisit\ s qv\ tui> Aa; eky; zj; p ta pu er za t p s v\; pxp#" (11) ps azatps v\;' ps azatpud\k (ps a=enak\m, zat= FPs\ta) enak\m FPs\talui> Sui lui ty\" lc\; t cy \f A sa Aa ha r sa; r Nui; efmha\ kui; etac\> t m o Aa qa es t na N c\> tj ty\" mi B FPs\ t#> lc\; t et ha qa; q m^; FPs\ t#> lc\; t cy\ et A t k\ A sa esac\ yj la Rui; m R i BJ; t#>" lc\; t cy\ el; et ha mi B tui> Fpn\ la rc\ mi mi tui> A t k\ A sa pxla Nui; n#. efmha\ kui; etac\> t m o Aa qa es t na k lc\; t cy\ mya; f kuiy\ kui etak\ pm> Ta; qv\> A t k\ A etac\ A lk\ sum j kuiy\ tuic\ A sa R a Nuic\ qv\ >tuic\ eaac\ A qk\ m eq p# tv\ tn\> en Nuic\ Qk ty\" lc\; t cy\ f kuiy\ ka y k er ; U^; s a FPs\ N c\> ÿp^; enak\ ka l FPs\ r eqa A sa Aa ha r sa; r Nui; efmha\ kui; etac\> t m o Aa qa es t na k eky; zj; p t#> q eba px p#" (12) Aaeqwnps v\;' Aa eq w n pud\ k (Aa=A Pn\ Pn\ A Tp\ Tp\, eq w n= TuM FKc\; FPs\ es FKc\;) A Pn\ Pn\ A Tp\ Tp\ FPs\ es FKc\; lui> Sui lui ty\" A Ÿkim\ Ÿkim\ nm> qa lim\; Ta; q lui px p# er ; er ; lim\; m o k enak\ enak\ lim\; m o Aa; A etak\ A k J p j A nm> s # q a; t#> q eba px p#" Aa eq w n ps v\; k ku quil\, A ku quil\, Ÿki ya eza mya; N c\> qa qk\ Suic\ px ty\" eza sit\ Sui ta A Ÿkim\ Ÿkim\ FPs\ px ty\" er > eza sit\ k mi mi N c\> A la; tj enak\ eza t Ku Tp\ mm FPs\ epx la eaac\ mi mi f qtèi A R in\ ep; j eky; zj; p t#> q eba ha Aa eq w n ps v\; px p#" (13) kmúps v\;' k mú Sui ta A lup\ A m o lui> A DipÓxy\ r ty\" t ra; kuiy\ q eba A r eta> tuik\ t n\; N oi; esa\ eqkac\; { estna} kui yj r ty\" yc\; es t na kui p# { k M M M } lui> ekx ty\" ekxc\; esac\ mya; N c\> tj ty\' ekxc\; esac\ Sui ta lup\ cn\; t Ku p lup\ ra t c\ mi mi kuiy\ tuic\ l# p lup\ r ty\' lk\ eaak\ cy\ qa; et kui l# tuik\ t n\; ep; r ty\" es t na ekx km t ra; k l# t # Pk\ t ra; tui> Aa; tuik\ t n\; ep; FKc\;, mi mi kis kui esac\ R k\ FKc\; FPc\> eky; zj; p px ty\" kmú ps v\; ha S^ m^; N c\> l# tj ty\" S^ m^; ha A em ac\ kui lv\; K c\; A lc\; kui lv\; Fp Sui t#> kis (2) myoi; kui t pic\nk\ ÿp^; es q k#> qui> km t ra; k l# t k FPs\ Pk\ t ra; tui> Aa; tuik\ t n\; FKc\; kis, enak\ A Sk\ Sk\ A kyoi; t ra; tui> kui FPs\ p a; es FKc\; kis (2) myoi; kui t pic\ nk\ ÿp^; es px ty\" (14) wipxkps v\;' wipxk Suita A kyoi; lui> A DipÓxy\ r ty\" km f A kyoi; px p#' lj ea; t eyak\ N c\> tj ty'\ lj ea; t eyak\ k A FKa; lj ea; tui> Aa; ea; ea; en rn\ s^ mm q k#> qui> mi mi tui> kuiy\ tuic\ k lv\; eqkac\> Qk m o kc\; lyk\ ÿcim\ qk\ qv\ FPs\ j t k FPs\ Pk\ t ra; su Aa; lv\; eqkac\> Qk kc\; lyk\ ÿcim\ qk\ Pui> ra eky; zj; p tt\ t#> q eba kui wi px k ps v\; lui> ekxty\"

27 u Dhammananda Newsletter September (15) Aaharps v\;' Aaharpud\k esac\ R k\ FKc\;, etak\ pm> FKc\; kui eha ty\" Aim\ Aui ekyac\; Aui mya; kui m yuic\ l# r eaac\ etak\ pm> Ta; qv\> {kya;} ekx t#> etak\ tuic\ N c\> tj ty\" Rup\ Aa ha r nam\ Aa ha r tui> k Suic\ ra Rup\ nam\ tui> Aa; tv\ tn\> Kuic\ ÿm# eaac\ etak\ pm> FKc\; FPc\> eky; zj; p t#> q eba pxp#" (16) ƒÿnîiyps v\;' ƒÿnîiysuita A sui; r FKc\; lui> A DipÓxy\ r ty\" A mt\ÿk^; wn\ Ÿk^; tui> f A sui; r FKc\; N c\> tj ty\" A mt\ Ÿk^; wn\ Ÿk^; Sui ta mi mi Suic\ rany\py\, kis mya;qa Asui;r ty\" s Qka mc\; Ÿk^; k#> qui> pic\ Pk\ kc\; ÿp^; kmòa kui Asui;rNuic\ tamyoi; mhut\bj;" A#dx ADi pti ps v\; f A sui; rm o N c\> ƒÿnîiyps v\; f A sui; r m o tui> FKa; na; KYk\ px p#" Up ma myk\ si A Qkv\ ekx t#> sk oefnî ha Fmc\ FKc\; kis qa A sui; r ty\" A FKa; eqa Qka; FKc\; kis s qv\ A sui; m r px" dx eqkac\> Rup\ nam\ ƒ efnî t ra; tui> qv\ mi mi tui> Suic\ ra nam\ Rup\ et A epx m a qa A sui; r FKc\; FPc\> eky; zj; p Qk px ty\" (17) Zanps v\;' ZanSuita sj; sj; suik\ suik\ R o m o kui ekx ty\" qs\ pc\ epx etac\ Tip\ epx qui> tk\ qj N c\> tj ty\' qs\ pc\ epx etac\ Tip\ epx tk\ qj ha eaak\ efk N c\> A ew; A rp\ m a R i t#> A TJ; A Sn\; A myoi; myoi; kui kuiy\ tuic\; lv\; Qkv\> r Fmc\ r ty\" mi mi Fmc\ q mœ kui eaak\ efk R:i lj tui> Aa; lv\; efpa Fp Nuic\ ty\" Tui> A tj Zan\ t ra; et k lv\; Suic\ ra Aa RuM kui mi mi tui> lv\; sj; sj; suik\ suik\ R o m t\ ty\" t k FPs\ Pk\ t ra; et tui> Aa; lv\; Aa RuM sj; suik\ Pui> rn\ eky;zj; pty\" (18) mgfips v\;' mgfi pud\ k lm\; K R^; kui eha ty\" p k ti lm\; K r^; k mi mi A epx q a; la qj tui> kui lui ra A rp\ qui> esac\ pui> q k#> qui> mgfic\ t ra; tui> k lv\; A tj FPs\ Pk\ t ra; su kui lui ra Aa RuM qui> esac\ pui> eqa Aa; FPc\> eky; zj; p t#> q eba ha mgfi ps v\; pxp#" (19) qmóyutèps v\;' q m Ó y u t È S u i ta A v^ A mœ q m FPs\ FKc\;, y æ\ t # era sp\ FKc\; lui> A Di póxy\ r ty\" s tu m Du N c\> tj ty\' eta pt\, pya; rv\, tc\ l#, S^ I A S^ A KYoi (4) myoi; kui q m eaac\ kyoi KYk\ ekqam#em ac\, pitum;erac\qui>' myk\kum;myk\etac\, zc\eya\etac\qui>' etak\efpac\tc\>t n\;, myk\wn\;n s\tn\, Qkawt\SMqui>' Qkv\lŒMerac\qn\;, N ot\km\;n^et ;, ekxk\rm\;eq ;qui>' px;kel;mui>mui>, n^sui>sui>n#>' q a;tui>s^r^, pul#q^qui>' lv\pc\;lv\tn\, murui;sv\hn\qui>' lk\tn\lk\emac\;, Sc\N aemac\;qui>' epya>epyac\;tui>fpc\, em>rc\ tc\ Kx;, eres;cx;qui>' R sa;p y\pum, l myoi;sumqv\>, l gu%\puic\r c\..min\;kel;" ten>ten>, ter >er >n# >, en>kun\rk\sa;, Al nigum; emac\rv\eq ; ÿp^; t#> A Kx I A r qa k eta pt\ A r qa, I A r qa k S^ A r qa s qv\ FPc\> K # FKa; m r Nuic\ eaac\ q m en q k#> qui> nam\ KNÏa (4) myoi; tui> lv\; A tj t k y æ\ Qk t#> A Kx I q eba k ewdnak NÏa, I q eba k q va k NÏa s qv\ FPc\> K # FKa; samyk\nña ~32~ qi > let p a;j, N s\ka; mya;efmak\, KYin\et epyak\eqa\, l emak\gu%\tc\, l puic\r c\lv\;, SMpc\kFPO, na;kajj, q a;mj kyoi;ky#, myk\sim #n#>, N ot\km\;l#ekyak\, px;l#ehak\j, lk\ekak\ lk\tn\, em>lv\tn\l#, tut\tn\ala;, rc\ tc\ Kx;m a, eq ;qa;kn\;r a, Rui; pic\;s an#>, zraemwen ak\, cy\rup\epyak\j, v oi;ekyak\knïa, ten>kxwy\, eragxmui;fpc\;, qv\;tn\fkc\;n c\>, eqmc\;eleb, mun\tuic\;emwj, pyk\eqk Bw, SuM;R arqv\..al nigum; pxtka;"

28 28 ruúpdudkedkifihwgif yxrqhk; ax&0g'ausmif;zgifhygj tc\ Fp qj ~kuiy\ y æ\ eza m k s^ kui Nuic\ cm t c\;- FPn\> Kc\; t#> qa q na "~R v\ A Qka ~P M> Pi; lui>- tui; tk\ Pui> px" "~ekyac\; wi ha- P c\> R a t#>~qv\ p #"~dui> qj cx~aa; man\ K# j- q a; lui> Sc\ NW#" " kuiy\ y æ\eza~{ m k s^ kui Nuic\ cm t m SuM; et r wx d ekyac\; P c\> p ##} # Pit\ sa kui Pt\ rc\; ~{ Fpv\> sum eqa en ra `~m m\; m M M M FKc\; Tk\ m Fpv\> sum eqa e n r a ` F P v \\ \ > > > s k \\ \ FKc\; k~ekac\; f' Aui; Ÿk^; ` er lœm en FKc\; Tk\Aui; cy\ mya; `er FPv\> FKc\; k qaj ekac\; f' m lui Ap\ eqa en ra ` AT t\ tp\fkc\; Tk\ l ui Ap\ eqa en ra `~kj v^ FKc\; k~ puij ekac\; f'~ R i ÿp^; eqa en ra ` ~ A lm suik\ FKc\; Tk\ m R i eq; eqa en ra ` R ieaac\lup\fkc\; k~a ekac\; SuM; FPs\ f} hu~s æ\; sa; en mi f" ky\l^ Pui; n^; ya; Fpv\ ny \~ha> m n\; eb; mi.~ eky; zj; R c\ ~D múa n NÎ wi ha r Sra eta\ Bu ra; qv\~a em ri kn\ Nuic\ cm t c\ qa m k mk s^ kui,~k en dx,~gy em ka s eqa Nuic\ cm tui> t c\ px~qa qna p enkyin\ wy\~m k s^ kuinuic\ cm t c\~et r wxd bu dï Ba qa ekyac\; eta\ FPs\ efmak\ rn\ A t k\~l n\ K#> eqa N s\ N s\ Kn\> k~ s tc\ esac\ R k\ K#> ra~y Ku ( Ku) N s\ ~z NÌ wxr^ l `~ÿp^; s^; eaac\ Fmc\ K#> qv\"~ l k \\ \ tc\ A em rik m SuM; et r wx d ekyac\; FPs\ f" ekyac\; A mv\ m a~{d D mú m Ú wi w i ha a r}hu ~ekx t c\ f"~~ m k s^ kui Nuic\ cm ~ DmÚ 0iharekYac\; pmu DmÚa n NÎ wi ha r f v^ q P y\ FPs\ j~{dmú wi ha r} hu~a mv\ ep; hn\ tj f" yc\; ekyac\; FPs\ epx la eaac\ esac\r k\ ra t c\~s ra eta\ Bu ra; f tpv\>~aa gyc\ t^;na; ~r hn\; eta\~ U^; n NÎi eq nka;~s m\; s m\; t mm~px wc\ Aa; Tut\ K#> f" m k s^ kui Nuic\ cm' ebrakru z\ Fpv\ ny'\ h l p m i> ny\ Coacoatzintla R a A n^; R i ekyac\; eta\ qs\ P c\> p # N c\> pt\ qk\ j~sra eta\ Bu ra; f Qqwx d KMm k s^ kui et r wx d bu d Ï Ba qa A qc\; Ÿk^; f Pit\ sakui Pt\ ÿp^;~kuiy\ y æ\ eza f N lum; qa; m ~R t\ Suien mieqa k bya kel; m a.. lk\ tc\ ekx~a em ri k- p@m ekyac\; wi ha " ~m k s^kuinuic\cm t c\;- FPn\> Kc\; qv\>~qa qna " " T n\; efpac\ s a- erac\ wxlc\; Pui>" dui> qj cx v^ va m n#>- Aa; p Qk sui>" " m k s^ kui qui>~q a; Qk sui> Ku~z NÌ wx r^ l (25) rk\~t nc\; la en. ky\l^pui; n^; ya; sm eta\ KYin\ (en. 12;30)t c\~kuiy\ yæ\ eza qv\~d mú pxl S ra eta\ ~U^; eka q lû N c\> AtJ~Sn\ P rn\ ss\ s kui el Sip\ m ~United Airlines~el eqkac\; FPc\>~T k\ K xk#>ra~m k s^ kui s^t^; el Sip\ Ÿk^; qui>~v en~4;35~erak\ R i K#> qv\" ~m k s^ kui sm eta\ KYin\ k~2-na r^ esa ta miu>~miu; KYop\ s~6;35-pc\~r ien ep ÿp^" el Sip\ t c\~m k s^ kn\ A myoi; qm^ ; t eyak\ k~lj wc\ m Qkv\> Qkp\ er;,~a ekak\ K n~ki s A ww kui~esac\ R k\ ep; qv\> Fpc\~la kit#> Jesus tui>~ z n^; emac\ N M N c\> et > rmv\> en ra A Ti~luik\ pui> R a qv\"~qj m qv\ Jesus tui>f mit\ es FPs\ eqkac\;~enak\

29 29 u \ u i > \ u i > \ # > Ì \\ \ m qi r qv\" kuiy\ y æ\ eza tui>~ba mœ m k s^ kui s^ t^; (m k s^ kui Nuic\ cm f mi >eta\) p x;qk cxtiu." " ( Jesus kiu~s pin\ Ba AKk\ A K# m R ij~qj m f eky; zj; t c\ Jesus & Marisa Valdes tui >Aim\ ` qa FPc\> { eh e su s s\ s } hu A qm T k\ qv\ ) ka;~ÿk^; ma; ep s... tv\; Kui Qkr qv"\ P ela\ r^ dxfpv\ z N Ìwx r^ l (26,27) rk\ en >mya; el Sip\ m ~qjtui> Aim\A Ti~25- ny\, sn\;pui> mi>m:~s ra eta\ U^;eteza f~v en puic\; t c\~m s ta eh sus\ f qa; muic\ elak\ qa~ew;px qv\ hu Jesus Baq k~l n\k#>eqa N s\rk\kpc\ Ÿk^; Adriano N c\> qm^; ~Ariadna tui> k~ ki tc\ ~efpa Fp Ta; f" lm\; erak\n c\> eneta\mjf" Jesus k~kuiy\ y æ\ eza tui> Aa;~ m k s^ kui s^ t^; t c\ Fpõ na mr i lœc\~na r^ wk\ A qv\~mimikuiy\tuic\ l n\ K#> t#> 1998-Ku N s\ (m k s^ kui mi.eta\)f~ er ; ehac\ ; kk\ t c\;~erak\ Nuic\ eqa K r^; FPs\ f" qui> tum;k~ha>m n\; eb; mi>~dmúa n NÎ wi har q ls\ Bu ra; ekyac\; Ÿk^;mYa;,~l t\ eqa\....kk\qls\ qa lp\ er; ekyak\ tuic\, qna puic\~put\ r hn\; mc\; Palace~N c\> sa Aup\ Suic\ Ÿk^; k~ka; FPc\>A pjeza\ mya;kui luik\lm Fp q KM~l v\> lv\ en eqa Qkqv"\~mk s^ kui s^ t^; AKYin\N c\> tui; en ta qv\~mk s^kui Nuic\ cm fs^; eqkac\>~ka; r#> l p\ R a; m k~en ; ek ; l n\; l f" ~lip\ cy\ pma~t er > er > p x; er;, y æ\ eky; m ANup va N c\> ~kuiy\ puic\ lup\cn\; tui> f AKYk\ A KYa ky qa~q a; en r ta eqa~ mi> eta\ FPs\ f" m ~ v ~ 9 ; e l a k m k s^ kui Nuic\ cm f sk\ m m ~tv\; Kui rmv\> Aim\ lup\ cn\; t wk\ ekya\ q ~ e r a k Q k f " ~ ~ ~ qv\~ m k s^ kui s^ t^; m a R i mk s^kui Nuic\cMqv\ kk\ Sraeta\mYa; ~mk s^kn\ ~dka' ~dkammya; ~N c\> AtJet ~ Fmc\rpMu" f" A l n\ er ; ky qls\ Baqa kui; k y\ eqa~bu ra; R i Kui; ekyac\; eqa Nuic\ cm FPs\j~put\ r hn\; mc\; kui~l n\ t c\~r hn\; KM j~qa; Ÿk^; Adriano kui Ÿk^;mYa;ka;~Ÿk^;kYy\Kn\;na; l f"~ s a Qkv\ voi pum r f" kuiy\ y æ\ eza tui> l#~r c\qa m e% A FPs\~q t\ q c\; es Bu ra; R i Kui; ekyac\; Ÿk^; mya; f A t c\; q a; ra~ lm\; t elœak\ t c\~ka; et K f " Pk\ t c\~a Nu p va efpac\ efmak\ l ljet FPc\>~Fpv\> Qkp\ en ta eqkac\>~3- eqa~pn\ ;KY^ pn\; pu lk\ ra mya; kui nar^ Kn\>~Qka K#> rf" m k s^ kui el Sip\m - dui> Aip\ mv\> en r a"~n s\ Sy\> cx; muic\~k r^; el;- m qdïx t ra; ekac\; eqa~m k s^ kui lj myoi; Aim\ etac\ su kuiy\ y æ\ eza tui>~h l p mi>ny\~d mú wi ha r ekyac\; P c\> p # qui>~qk ra t c\~k r^; t lv\;~t wÿk^;~r sa; Nuic\ f" quetq^ tui>~sit\ wc\; sa; P y\~en mya; FPs\j~enak\qa;enac\la tui> A t k\~ Aa; kui; Aa; Ta;~gu %\ yj s ra pc\ FPs\ ew; l px" "~ etak\ na; qv\> A en n#>~zn wxr^l (25) eta> f" qui> eqa\ l#~ka; K mya- er >R a; ta rk \en> m ~(29) rk\ en> A Ti~Jesus tui> k~lip\pman#" ~AeQkac\;m n\ Aim\ `~ tv\; Kui en Tuic\ Qk sæ\~nm nk\ S m\; m k s^ kui s^ t^;- mi >eta\ Ÿk^;~A t k\ kass\eta>' kk\ q ls\ N c\> en> S m\;~asa; A sa AmYoi; myoi;~mrui; t c\; m a" kk\ q ls\ ekyac\; kn\ ena\ put\ r hn\; kuil '~A hut\ m n\; eaac\ plup\ Sk\ kp\ Qkqv\" ka;- epx mya; l px" " ~ ka q a; la qv\> ka; et eqkac\>' K r^; m am t c\ Fca; el Bu '~qum; na r^ Qkv\ q dïxrwc\ m - eh su N c\> m Nu pva- R KYc\s rak~am> m Kn\;" en ac\; lj tui>~aa; p Pui>- Ta; m lk\ QkaKx q a; r ty\' (Aui k y\)~kx; riqa" sa; A sa~a myoi; myoi;- m Rui; s m ; " KYi lui> p#" " eaac\ px" "~ Sk\ kp\ R a- etr\ qm Ga qui> "~ tum> A Fpn\~em tèa t ra;- m k s^ kui s^t^; m a~lj U^;er~qn\; 20-

30 30 \ \ i \ i \ u i \ \ \ \ i i i > > > \\ \ > \ \ M> \ \ i i i \\ \ \ \ u i> ekya\ R i j~k m Òa>A Ÿk^; SuM;~ mi >eta\ gy g a Bu ra; ekyac\; m:a mj~ Jaguar k yc\; pirms\tui>kui~ekyak\aut\tui> FPc\>~ lv\; FPs\ f" mk s^ kuinuic\cm flj U^; {A em ri k tiuk\ A ly\ piuc\; t c\~ eta A Tp\ Tp\ AlWa lwa~ p lup\ Ta; er~4-pum tpum qv\~mk s^kuis^t^; t c\~ etac\ mya; ` en e l. Ri: eqa~ Ÿk^; ma; t#> j~fmc\> ma; l f" l pi r ms\ f A Fmc\> entuic\qk f" yen> kmòa t c\~ Ask\AeFpak\mYa;FPc\> Fpv\> nk\ en eqa Atuic\;Atakui~ mqireqa\lv\; en eltu vs vm\; SuM; N c\> ~lj U^; er ATJ kya; qs\ myoi;}fps\ j~tkyin k~{yc\; pir m s \m a eaak\ efk puic\;t c\ AFmc\>ep Tp\ SuM;FPs\j~{A qk\r Qkp\ eqa~ mi> qtèwxtui>enra~bura;ekyac\; FPs\en 700, A T k\ piuc\; t c\~ AFmc\> ep200 eta\}hu~sui Nuic\ P y\ R if" era> qla; } hu~s æ\; sa; m f" R ij~susuepxc\; ep 900 Fmc\> el qv\" D mú pxl S raeta U^; eka qlû mk s^kui- ekxsuit#>s^t^;"~ k~pi r ms\ N s\ Ku lum; f~tip\ SuM; lj enk (lju^;er) TJTp\- A T ~ t k N c e q a l v ; ~ qk\r Qkp\~ mi> Ÿk^;" " ~ kuiy\ y æ\ eza ka; l pirms\ ft ip\a Tiq a~t k\ Nu ic Teotihuacan ekx~er ;ehac\; ÿp^;~en p ir ms\ ftip\ Ti~m m e t a tk\ Nuic\ p#~ep 700 elak\ z NÌ wx r^ l (28) rk\ en >t c\~ms ta eh su s\ r#> mit\ es mya; FPs\t#> qa~ tk\ Nuic\ lyk\~ema huik\ enj Fpn\Sc\;K#>rqv\" ~Pela\ ~Edgar Irazoque N:c\> Adriana r^dx S raeta\ U^;etezaBaq Ron tui> k~er ; ehac\;~ mi eta FPs\ eqa { etauit^h kn\} qui>~ k eta> ~pi r ms\ mya; A epx qui>~lum;wtk\ eta m mjpx" luik\ pui> Qk f" et Aui t^ h kn\ Sraeta\mYa; ~mk s^kn\ ~eyag^mya; ~N c\> AtJet Fmc\rpMu Sui la ekx~pi r ms\- t k\ qv\~mk s^ kui s^ t^; m ~AeR > ss\ eta>~ep kui;ra"~ pi r efmak\ Pk\ 25-muic\Kn\> A k a t c\~tv\ {mk s^ kui Nuic\cM qui>~el>la er; Kr^; la ms\ Tip\ PYa; qui>- sit\ Ta; lui>~tk\ R i f" (Guide to Mexico, ~sa myk\n a qj tuic\; qv\~teotihuacan qui>~m erak\ A la" " 45-`~m k s^ kui s^ t^; m ~efmak\pk\ muic\ lœc\~mk s^ kui Nuic\ cm qui>~erak\qv\ m erak\ pxepx>~ep Kuns\ ra- ema R a 20,~samYk\N a 174-t c\~efmak\pk\ mv\}hu~s uinuic\ A Tc f" ~mk s^ kui s^ t#> ~ kuiy\ y æ\ eza"~ Sk\ lk\ muic\30, Teotihuacan~ pui>skd\`mj~aer > t^; qui>~laerak\ lv\ pt\ qj tuic\;~et ka~m tk\ Fca; Nuic\Bu' ~vc\ qa efmak\ Pk\ 25-muic\k at c\ R ift>#)"~~ Aui t^ h kn\ qui>~q a; erak\ Qkv\> R el> s a~sc\; ka q a; r ty\- Aa; m#>~ A Nu pva lk\ ra mya;~qk y\ w eqa~ la Qk f" et Auit^ h kn\ R i~l pir q eba" " Temple of Quetzalcoatl~ (ek t\ zl\ ms\ (Pyra mid of the Luna or Moon ) kut\ B ura; ekyac\;), Jaguar s Temple N c\>~en pir ms\ (Solar Pyramid or Pyramid znìwxr^l (28) rk\en >~venp uic\; t c\ (gy g a Bu ra; ekyac\;), Pyramid (pirms\) of the Sol or Sun ) tui> m a~kmòa ekya\ eky; zj;r c\~d múa n NÎwih a r S ra eta\ mya; FPc\> ~Sn\ ; Fpa; Kn\; na; l: tamiu. F P s f " qv\ gyem;kanuic\cmm tsc\>~ mk s^kui kmòal:v\>kr^;qv\et r#> kyk\ sa; s^t^;qui> Qk laka Miguel (Michael) ra@anfps\f" Quetzalcoatl Bura; mk s^ kuis^ t^; m -A er > efmak\~n s\ Aim\ ` q^tc\;qum;pxqv\" ekyac\;m a~lv\sm em ;n#> ngx;lui lui efm Sy\> cx; muic\ k a " et Aui t^ h kn\ myoi;~pn\; pu lk\ ra FPc\>~lWm\; KMTa; f" ekx efcac\; t#>- mi> eta\ ehac\;~t DmÚanNÎSraeta\N c\>~aenkzatc\p # Quetzalcoatl ADi póxy\ m a~{a em ; Ri: en ra " "~ p r ms N s\ FPa- lj na n#> Tuic\; Nuic \cm ~ AgYn \etac \Sraeta Bu eqa~efm nt\}hu Siu lui qv\"~ er ; Sui la t c\fca;" l~en kui~pum p ra; qv\ ~ K un s t c \~mk s^kui ehac\; Az\tk\K\ ( Aztecs ) ~ekt\f t#>- N ic\; tu ska;" ~ " Nuic \c Mq Qk erak\ j~qa q na p K#> qv\ yæ\ eky; m A Nu p va t rp\ pc\ FPs\ f"~

31 31 mui> ~Sra eta\ f~t pv\ >eya g^mya; k mk s ^kui s^t ^;t c\ ~Aqc\; tv\ etac\ Ta;f" Tiu eya g ^mya;f elœak\ Ta; KYk\ Ar~DmÚa nnî S ra eta\ A m ; p eqa~etrwxd qmga eta\ mya;~qk erak\ Qk lyk\~a qc\; tuik\`~bu ra; A en k za tc\ Qk r ÿp^;~ S ra eta\ k A en k za tc \N c \> sp \ q y\-qim t\ P y\ mya; kui~as KY ^ lyk\ es t^ e l ; p x ; A e Q k a c \ ; - q i ekac\; s ra mya; kui A ly \Ta; ka ~ w ip õna t ra; FPc\> ASuM; qt\ j~t ra; Tuic\ es px qv\" ~ S ra eta\ f tra; eha pum m a~t ra; na pri qt\ na; lv\ l y\ t#> ~ska;lum;mya; kui~qum;j ehael> R ita mui>~ priqt\k na; lv\~ q eba ky~lk\km Qkqv\" t ra; Tuic\AFp^;t c\~ mk s^kn\ AmYoi; qm^; tu^; k {t pv\> eta\~ AR c\ Bu ra; eha ta na;l# lv\ px ty\,~ qeba l#ky px ty\ Bu ra;} lui>~wm\; qa Aa;rn#. elœak\ Ta; f" A KYn\ etac\ Sra eta\ Bura;r#>- mya; l t#> tpv\>et " mk s^ kui mi>eta\t c\- tv\ Kc\; ka el" " Fmt\budÏ~Sc\;tuet - tc\el qv\> en k za p #"~DmÚa nn\ S ra Fmt\ r#.' en k za tc\ N c\>sp\ t#>- min\> Ap\ KYk\ p#" D m ÚÚ Ú w ii i h a ~ e k Y a c \\ \ ; e t a \\ \ q a q uu u i i i > > > znìwxr^l (29) rk\ en >~en >lv\~1;57 AKYin\t c\~kuiy\y æ\ eza tui>~mk s^kui s^ t^; m:~ ms taehsus\tui>ka;fpc\>~t k\ K x K # > Qk qv\"~eta A tn\ tn\~etac\ A Tp\ Tp\~ mi >R a et kui~ekya\ FPt\j v~7;00 nar^elak\ m a~m n\ti m n\mwa; n#> R atr a qui>~erak\ K#> Qkqv\" Tui R a ATi~ktÈ ra lm\; FPs\eqa\ l#~dmú wi ha rqui>~erak\ Pui> K r^; lm\; m a eta>~efm lm\; t KYoi >~ekyak\ lm\; t PuM FPs\j~ka; KmYa~t er > er >l p\ R a; en r f"~~m emœa\lc\>p#~bn\ka n#> ekyak\ epx m a~pxli+spin\ N s\ Ba qa FPc\> er; Ta;t#> -~ { qbapplepxpõ~akr%m' ku q l õ ~Up q módx"~q sit Èp ri eya d pnm" EtM~budÏxn qaqnm" (DmÚpd, 183) gxta eta\ kui~rv\ vwn\; lyk\~{m ekac\;m m n\ qmœkui~m p lup\rfkc\;, ekac\; m N c\> Fpv\> sum es rfkc\;, mimi f sit\ kui~fpo sc\ es r FKc\;} Suit#>~ Bura;R c\tuic\; SuM;m eta\ mj eqa~ska; qum; K n\; kui~a efk K M j ~wi p õ na t ra; eta\ kui~ eha Qka; K#>f" Ú i u Ï i Ï S ra eta\- eha epx t#>~t ra;" ~m ekac\; er ac\'~ ekac\; esac\ DmÚ0ihar ekyac\;p c\> p # t c\~dmú AlM N c\> ~mk s^ kiu~almmya; l Wc\>TJenpMu p rn\ n#>'~fpo sc\ eaac\~ sit\ kui Ta; rn\ Pui>' ~Bu ra; A SJ K#~tuik\ mit#>~akk\ AK# eqka c\> ms ta SJ~SuM; m Fm k\ px t#>- qum; KYk\ s ehsus\fzn^;~mriqa,~dmúpxl Sra ka;" "~ eta\ U^;eka qlû N c\> ~kuiy\yæ\ znìwxr^ l (30) rk\ en >~nm nk\ puic\; ezatui>~ka;epxm Sc\;j~ lm\; elœak\ K #>r qv\"~m Qkam^~kM ekac\; etak\ m j enak\ m la eqa T rp\ka; kui~ lk\ ta; ka~s^; K#>rtamui>~v 7;30 A KYin\ t c\~eta ly\m a~lœp\ ss\ erac\m n\ m n\ m Wa; m Wa; n#>~ D mú m wi w ha a r qui>~erak\ Qk t c\~s ra eta\ k~rosa Maria f etac\; pn\ KYk\ A r~ etac\ kun\; t KuepXt c\ { eba Di pc\}suik\ es lyk\~ma r\ nt\mc\; kui~ eaac\ eta\ mj qv\ kui~ rv\ R y\j~{ ma m a r ziz i} hu A mv\ ep; eta\ mj qv\" ~mk s^ kui S ra eta\ elac\;~u^; n qv\ " DmÚ a n NÎ S ra eta\ N c\>~tuic\; NÎi eqn~ Bura; tv\ KYc\ eqa etac\ kun\; Sra tui>~erak\ N c\> kui eta>~kuiy\ y æ\ ezak~ {es t^ Bu ra; enqkpxÿp^" ~mk s^kn\ lj myoi;mya; k~ R i eqaetac\} hj eqa A Di póxy\ A#l# wm\;qa k is uiqk f" qj tui> Aa; FPc\>~{ bu b dï d gi g rir i}hu~a mv\ eta\ ~ep; K#> lum; luilui~a wt\fpo wt\ Ta;Qkf" qj qv\"~en>~12;00~ AKYin\ t c\~ ekyac\; tui>f etac\;pn\ elœak\ta;kyk\ Ar~ eta\ P c\>p #kui~s tc\ K#>qv\ ~mk s^kui D múa n NÎ S ra eta\ tra; eha eta\ mjr etrwxd bud Ba qa Aqc\;Ÿk^; f qv\" priqt\~el;sy\ Kn\> R if"~ Qqwxdxsriy,~Agfimhap%Êit, Agfi S raeta\k Bu ra; sc\r:i ekyak\ Fpa; mhaqdïmú ezatikdz DmÚanNÎ Sra

32 32 eta\ U^;q^lanNÎ Ÿk^; m ; eta\ mjj { DmÚwihar}Amv\R i ~ekyac\; eta\ kui P c\> l s\k#>qv\ "~~~ekyac\; eta \ P c\> p # qui>~a em ri kn\ Fpv\ etac\ su t c\~q^ tc\; qum; en Tuic\ eta\ m J Qk eqa~et r wx d qmga eta\ mya;~qk erak\ eta\ mj Qk qv\" ka l^ Pui; n^; ya; Fpv\ ny\~ha>m n\;eb; mi >m:~dmúa nnîs ra eta\ U^;q^lanNÎ,~Sraeta\ U^; eza ta l kca r,~ Aa gyc\ t^; na; ~S ra eta \ U^; nnîi eq n, ~P r^; m n\. m i>m ~Sraeta\ U^; eka q lû, rs\ba;suik\ mi>m ~Tuic\; Sra eta\~p t em eda,~pela\ r^dx Fpv\ ny\~sn\; P ui> mi > m Sra eta\~ U^; et eza Ba q-~et r wx d Sra eta \ efkak\ px; N c\>~zc\ A em rikn\ Bun\; eta\ Ÿk^; t px;,~krs\yn\ Bun\; eta\ Ÿk^; tpx;,~lj priqt\~130~kn\>~tk\ erak\ j ekyac\; eta\ P c\>p #kui~sv\ ka; quik\ mik\s a ~kyc\; p Nuic\ K#> Qkka~en > Kc\;~ 3;00 na r ^t c\~ qim\qmut\p #kuilv\; Sk\lk\ plup\k#> Qkqv\" ~qim\ qmut\p # f TJ; FKa; KYk \m a ~n imit\ esac\> A rp\ A q^; A q^; ` ~ qum; eyak\s^ Ta; f" A mya; Aa; FPc\>~A my io; q m ^; mya; Baqaer;Fpõna~em;eFPra~m j m qi qa eaac\ y æ\ t # j A KYc\; KYc\; m Sn\> kyc\ p # eky; zj; p t#> q eba kui qmóyutè ps v\; lui> ekx ty\" (20) wipóyutèps v\;' wipóyutè Sui ta my æ\t #FKc\;lui>ADipÓxy\r ty\" p du ma Qka ha er v n\ kui m ^ t # Ÿk^; p a; r eqa\ lv\; yc\; er v n\ N c\> ÿci kp\ FKc\; m R i px" Tui nv\; tj Rup\ N c\> nam\ tui> lv\; A tj t k FPs\ Qk eqa\ lv\; era en a y æ\ sp\ m o m R i p# eky; zj; p t#> q eba pxp#" (21) AtÍips v\;' AtÍiSui ta Tc\ R a; R i en S# lui> A Di póxy\ r ty\" qs\ pc\ tui> Aa; etak\ pm> eqa efm Ÿk^; N c\> tj FPs\ Qkf" ~U^; eza ta l kca r, U^; eka q lû N c\>~u^; nnîieqn tui> k~t l v\> s^~l v\> pt\j~pxli, s pin \ N s\ Ba qa tiu. FPc \>~ni mit\ em;qk,~ Qka; Qk qv\" nimit\ esac\>mya;klv\;~pxli, ~spin\ N s\ Baqati>uFPc\> pc\fpn\lv\efpqk qv\" nimit\ (8)Ku Ank\~A enak\ etac\ etac\> Arp\ t c\~qs\pc\ ni mit\ FPs\j kyn\ (7)Ku k eta>~ekyak\ nimit\ mya; FPs\ f"~et r w xd qmga eta\ (6) px;tui> FPc\> eaac\fmc\s a~qmut\ K#> qv\"~dmú wiha r qim\ eta\ m a~budï g iri etac\ kun\; t K ulum; N c\> DmÚ wi ha r ekyac\; kui px~q mut\ Ta; eqa eqkac\> qum; E k Kn\>~kYy\ wn\; f" A Kn\; A na; t c\~aa gyc \t^; na; S ra eta\ ~U^; nniî eq n kui lv\; DmÚ wi ha r ekyac\; eta\ qs\f ekyac\; Tuic\ S ra eta \\ \ A FPs\~tc\ efmhak\ K #> Qk qv\" znìwxr^ l (30) rk\ en >~v en puic\; t c\ kuiy\ y æ\ eza qv\~dmú w iha r f pt\ wn\; kyc\ kui~ak# Kt\rc\; ~{sim\; ln\; ~s ui efp t#>~eta etac\et r#> Aly\ t c\ Sit\ ÿc im\ea; KYm\; l eqa~ eta eky ac\; wiha miu> k iel qa vs\ Sui; kiu~py \KYoi; ty\" efm Ÿk^; k mi mi A epx m a epxk\ en t#> qs\ pc\ tui> Aa; sim\; RWc\ eaac\ etak\ pm> q k#> qui> AtÍi ps v\; FPs\ Tuik\ t#> t ra; mya; k lv\; mi mi tui> Tc\ R a; R i Kuik\ mi mi tui> k#> qui> Tc\ R a; R ien eqa t ra; tui> Aa; etak\ pm> eky; zj; p px ty\" (22) ntíips v\;' ntí ipud\ k KYop\ FKc\;, m R i FKc\; A nk\ kui eha ty\" AtÍi ps v\; k Suic\ ra t ra; mya; Tc\ R a; R i Kuik\ m a eky; zj; p ty\" ntíi ps v\; k eta> KYop\ ÿp^; m eky; zj; p ty\" qa; Ÿk^; Aa; T^; em nn\; em kui lw# Ap\ ÿp^; nt\ R a sm eta\ mj t#> s Qka mc\; Ÿk^; N c\> tj px ty\" qa; eta\ Ÿk^; ra za Bi qik\ KM yj KYin\ m a K mv\; rn\a t k\~qj eta\ ekac\; tui>~kui eaac\; Pui> ekac\; t#> en n pxt ka;}lui>~sæ\; sa; m i f" \\ \ uu u i i i eta etac\ efm~sim\;ln\;j- ÿcim\; KYm\;t#> wi ha " qj eta\ et ~Kui eaac\; Pui>- ekac\; l ~en ra" l n qaya- eh ma mic\ t c\;' S ; kiel py\ Tut\ Pui>- ki; kut\sui> mc\; " kuiy\ y æ\ eza~sk\ ka Sk\ka~s æ\ ; sa; en m iqv\m a mic\ A t c\;- kic\ qc\;px t#>~pn\; et et " lœio efmac\ cy\~sim\> sm\; n#>- sim\;ln\; sui efp" A pui m m ^; pxbu'~ t kuiy\ tv\; qa p' epya\ KYv\; epya\ Nuic\ s m\; pxc#> ' R sm\; p~qa ema efm- wnaeqka er pxt#>~eta r ekyac\;" qv\ en ra~qv\ s Kn\;m a l' ~qj eta\ sc\~etr\ rhn\; cy\ tui> ' Fpv\ ek ma~ni bappleo nn\; kui l'~l y\ kj s a~qk ka l m\; Nuic\ Pui>' Ek sa~kyc\> mj lm\; kui k y\- Aa; sm\; Pui> ekac\; "" eta\ mc\; Ÿk^; m R i eqa\ l# A em ep; Ap\ q a; px ty\" Tui nv\; tj sitèni ya m A r er > sit\ k KYop\ epyak\ q a; eqa\ lv\; enak\ sit\ Aa; lk\ Sc\> km\; eky; zj; p m o q eba kui ntíi n Í i p s v\; \ ; lui> ekx ty\" (23) wigtps v\;'~ wigt Sui ta kc\; k a en FKc\; lui> A Di póxy\ r ty\" ntíi p s v\; m a KYop\ ÿp^; t ra; mya; k eky; zj; p ty\" wi g t p s v\; m a eta> kc\; ÿp^; t ra; mya; k eky; zj; p ty\" KYop\ FKc\; N c\> kc\; FKc\; Sui ta A nk\ qa k # Fpa; ta, A r ekak\ q eba A Di póxy\ k eta> A tj tj px p#" ed q na eta\ f tc\> ty\ es m o,

33 33 rswfwrf;wifjcif; A em ri kn\ Niuc\ cm et r wx d bu dï Ba qa A qc\; Qk^; kiu s tc\ tv\ e Tac\ eqa 1980 Ku N:s\ m: y en > tiuc\ ' ekyac\; eta\ Qk^; f A l:o p # tiuc\; t c\ diuc\ KM esac\ r k\ en Qk eqa ew yya w s lup\ Aa; A l:o r:c\ mya; kiu y Ku A pt\ sa esac\ t c\ gu%\ Fpo m:t\ tm\; tc\ Ap\ px qv\ " A em edx Kc\ Fmc\> N:c\> A em edx ea; tc\ tiu > U^; esac\ s K#> Qk eqa ew yya w s A P # > kiu y Ku A Kx ' e dx r^ r^ qin\; ' edx l: l: wc\; ' edx tc\ tc\ wc\; ' edx e m: ; em: ;' Daw Kin Swe, Amy Ma, Kittie Ho A s r:i eqa lup\ Aa; A l:o r:c\ mya; k ku qiul\ yj esac\ r k\ en Qk px qv\ " A em edx ea; tc\ m:a kyn\; ma er; m ekac\; j m la Niuc\ eta> eqa\ lv\; ' A em edx Kc\ Fmc\> k mj ' y Ku tiuc\ A l:o p # t iuc\; kiu la erak\ j ku qiul\ yj S# FPs\ px qv\ " p # eta\ tiuc\; t c\ p ri qt\ A Qkiok\ et > es mv\ > Qkk\ qa; dxn\ epxk\' Fmn\ ma T mc\; hc\;' mmu > hc\; Kx; ' nn\; Qk^; qut\ ' mmu > t^' QkazM hc\; Kx;' m N È el; Fm^; r:v\ ' Qkk\ qa; p la ta' T m n # s qv\ tiu > kiu A l:v\ > Qk KYk\ Fpot\ s^ mm Qk r qv\ > ta wn\m:a m eq; cy\ l: ep " qiu >eqa\ ew yya w s A P # > qj mya; qv\ pc\ pn\; qv\ hu q eba m Ta; ' es t na ' em tèa ' q dïx t ra; A Fpv\ > FPc\> Qkio; sa; esac\ r k\ en Qk mv\ qa FPs\ px qv\ " qj tiu > frv\ r y\ KYk\ kiuiu edx r^ r^ qin\; k eaak\ px A tiuc\; r:c\; Fp ep; px qv\ " { Bun\; Qk^; ekyac\; k p # kiu p ri qt\ k ' t kj; t k la Qk r r:a ta px" qj tui > kiu A sa; A eqak\ ekac\; ekac\; m n\ m n\ n# > Ev\ > KM KYc\ px ty\" ekyac\; kiu la Qk t# > mi qa; su tiuc\; k l# tt\ Niuc\ q elak\ Fpn\ l:o Qk liu > ekyac\; A t k\ l# A l:o ec r ta epx> " p ri qt\ k A sa; A eqak\ kiu q eba ky eqkac\; n# > ' ekyac\; A t k\ l# Al:O ec r e Qkac\; qi r rc\' Aa; lmu; epya\ Qk ta epx> }" t Pn\ Sk\ lk\ j ' AP # > qj mya; qv\ lup\ Aa; ep; rn\ A KYin\ kiuqkio; sa; yj r eqkac\; edx l: l: wc\; k efpa Fp px qv\ " { t Kx ' t Kx A l:o rk\ n# > A KYin\ piu Sc\; r ta QkMo r tt\pxty\" d^ A Kx A lup\ l# lup\ KYc\' ku qiul\ l# liu KYc\ liu> m nk\ A esa Qk^; A lup\ k A Fpn\ t er; m: m Aip\ eta> p# ekyac\; kiu la Fp^; A l:o A t k\ KYk\ r Fpot\ r ty\}" A em ri kn\ Niuc\ cm t c\ A mya; su m:a A l:o ec l:o dxn\; ra ` rk\ era eqa\ lv\; ' mi mi tiu > A KYin\ N:c\> lup\ Aa; kiu ep; l:o ra ` Aa; nv\; en Qk eq; qv\" A mya; m lup\ Niuc\ eqa ew yya w s ku qiul\ kiu N:s\ r:v\ l mya; Qkio; sa; esac\ r k\ en Qk eqa px r m^ r:c\ A P # > qj mya; Aa; ~Sra eta\ mya;' A m:o esac\ lj Qk^; mya; N:c\> A l:o r:c\aa; lmu; k A TJ; eky; zj; tc\r:i px eqkac\; m:t\ tm\; tc\ gu%\ Fpo Ap\ px qv\" q tè wx tui> f A lui SNÎ Fpv\> w es m o A t k\ Tp\ mm eha ta px" nt\ R a sm K mv\; eta\ N c\> mc\; p r eqa qa; eta\ tui> f B w FKa; j kc\; k a en m o ha wigt q eba pxp#" tuic\; Fpv\ m a K mv\; eta\ Bu rc\ Ÿk^; kc\; en lui> qa qa; eta\ mc\; p r FKc\; FPs\ ty\" mv\ qui> pc\ kc\; k a en eqa\ lv\; qa; f mc\; FPs\ la r m o ha K mv\; eta\ eqkac\> px p#" Tui nv\; tj FPs\ pyk\ en t#> sit\ A sæ\ lv\; er > sit\ k kc\; KYop\ q a; j enak\ sit\ FPs\ epx la FKc\; FPs\ ty\" dx eqkac\> er ; er ; sit\ k enak\ enak\ sit\ Aa; kc\; j eky; zj; p ta kui wigt ps v\; lui> ekx ty\" (24) Awigtps v\;' AwigtSuita m kc\; FKc\; lui> A DipÓxy\ r ty\" A tíi ps v\; N c\> t ra; A r ekak\ A tj tj px p#" ed q na eta\ f tc\> ty\ m o A kyoi;, pugfioil\ tui> f A lui SNÎ Fpv\> w m o A kyoi; (2) myoi; kui rv\ R y\ j Tp\ mm eha eta\ mj FKc\; px" mi B N c\> qa; q m^;, S ra N c\> d ka A KYc\; KYc\; m kc\; Qk p# eky; zj; p ta N c\> tj px ty\" nam\ KNÏa el; px; k A KYc\; KYc\; m kc\; p# eky; zj; p Qk ty\" m ha But\ Rup\ t ra; mya; k lv\; A KYc\; KYc\; m kc\; Qk p# eky; zj; pqk ty\" A#dx Awigt ps v\; q eba pxp#"

34 34 tawg;tjrif ~~~~~~~~~ { kiuy\> A Tup\ l# Tup\ Qk AMu; } U gfix D múa n NÎ ekyac\; m: S ra eta\ t px; FPs\ eqa U^; eza t k {dka ekyac\; m la BJ; la; ' t ra; s Kn\; r:i ty\ el } hu Amin\> r:ila px qv\ " { t pv\ > eta\ ki s et r:i liu> ' m la Niuc\ eq; px BJ; Bu ra; } hu Fpn\ lv\ el:yak\ Ta; eqa A Kx' { dka tiu>' kiuy\> A Tup\ l# Tup\ Qk AMu; } hu q ti ep; min\> Qka; K#> qv\" S ra eta\ f s ka; A Di póxy\ m:a ' qm q ra er; A t k\ dxn ku qiul\ m: A s Fpo j q^ l ' q ma Di ' p va tv\; hj eqa px r m^ A Tup\ kiutup\ Qk px hu Siu liu qv\ " k Yn\ eta\ tiu> m :a A lup\ ta wn\ mya;fpc\> P i s^; en Fp^;' mi qa; su kis ' lj m:o er; ki s mya; FPc\> lmu; FKa lv\ en Qk eqa eqkac\> qm q ra A er; kiu ls\ lyo r:o mi tt\ Qk qv\" m Aa;lp\ qv\ kiu A eqkac\; Fp Fp^;' A l:o A tn\; m lup\ FPs\ ' q^ l m esak\ tv\ FPs\ ' wipõ na t ra; m r:o m:t\ FPs \ Qk px" Aa; lp\ KYin\ kiu qa esac\> mv\ Siu l:yc\' I ela k ` t qk\ lmu;lv\;' Aa;s ra A eqkac\; m r:i ep " t Ku m hut\ t Ku FPc\>' r:ot\ et ; en mv\ qa FPs\ qv\ " q ti Fpo rn\ A KYk\ t Ku m:a' B w f Aer; Qk^; SMu; A FPs\A pyk\ mya; qv\ mi mi tiu > m Aa; lp\ qv\ > Qka; m: FPs\ pyk\ en FKc\; pc\ tv\; " Tiu> eqkac\> lup\ qc\> qv\> Alup\mYa; kiu' m Aa; lp\ qv\ >Qka;m:lup\rmv\ qa FPs\ qv\" B w qv\ t Qkim\ qa en r FKc\; FPs\ qv\" AKYin\ A Kiuk\ A tn\> tiuc\; kiu AkYio; r:i s a en q a; qc\> qv\" m lup\ qc\> qv\ kiu' lup\ mi j enac\ t r Qk qv\ " lup\ qc\> qv\ kiu ' m lup\ mi j lv\; enac\ t r Qk qv\ " mi mi kiu y\` ' qa man\ A vs\ A eqk; t Ku s n\; Tc\; l:yc\' er KYio; liuk\ k epyak\ q a; eqa\ lv\;' B w A vs\ A eqk; s n\; Tc\; l:yc\' Tiu m:y elak\ ' l y\ l y\ m epyak\ Niuc\ ep" A KYin\ ep; j mi mi sit\ wi Ua%\ kiu es; eqka r qv\" B w A KYin\ tiu tiu el; A t c\;' A kyio; r:i s a en q a; Niuc\rn\ mi mi kuiy\ kiu{ Aiu} Qkv\ > es KYc\ qv\ " { n a } Qkv\ > es KYc\ qv\ " { e q} Qkv\ > es KYc\ qv\ " Aiu mc\; m s m\; A R y\ m: t ra; Tiuc\ eqa\ ' K NÏa kiuy\ k Fcc\; Sn\ Fp^" t qk\ lmu; m n^; sp\ K#> j ' t ra; Tiuc\ r qv\ m:a { t^ kiu Sa; N:c\> tiu > q k#> qiu > } Tc\ m:t\ KM sa; mi Qk qv\ " { wi p õ na } A lup\ qv\ q^ l ' q ma Di kiu A efk KM Fp^; { p va Ua%\} qiu > kj; r eqa A lup\ FPs\ eqa eqkac\> ' cy\ su\ Ua%\ ekac\; su\ k' m lup\ K#> qv\ kiu enac\ t r la e ta> qv\ " A q# A qn\ en m ekac\; FPs\ en su\' mi qa; su A qiuc\; A wiuc\; k Bw kj; ekac\; es rn\ ku qiul\ ekac\; m:o mya; kiu ' A m:t\ r Piu> q ti ep; la Qk qv\" Atit\ k ku qiul\ ekac\; m:o mya; kiu' sit\ T# ` Qkio; sa; j Aa RMu Ta; Qkv\ > qv\ " A Fm# sit\ k ' ekac\; eqa Aa RMu qiu > m erak\ Niuc\" t KYk\ t KYk\ A tit\ k lup\ K#> qv\ > m ekac\; eqa Aa RMu mya; wc\ la qv\" ku qiul\ ekac\; m:o mya; Fpo lu p \ lyk\' wi p õ na t ra; qa p a; mya; K#> eqa\ ew d na kiu r:o m:t\ yc\; FPc\>' sit\ kiu tefpac\> tv\; Ta; Niuc\ ep mv\" eq SMu; q a; K#> eqa\ ' A FKM A rm A quic\; A wiuc\; mya; qj FPs\ k' Aqu B r:o la qj mya; ep mv\ " A FKM A rm nv\; qj FPs\ k ' mi mi eq SMu; q a; eqkac\; ' pt\ wn\; kyc\ k qi KYc\ m: qi Qk ep mv\" A ky\ j qies U^;' mi mi eq SMu; FKc\; qtc\; m:a ' qj tiu> f N:a es;' ekyac\;siu; qtc\; m:y elak\ A er; m Qk^; " { cx } {cx} hu { cx c x } s # FPc\> t qk\ lmu; en K#> qv\ " A qk\ m#> rup\ KNÏaQk^;m:a ~mqka m^ efm Fmop\ eta> mv\ " I rup\ K NÏa Qk^; At k\ ' t qk\ lmu; A lup\ R:ot\ K#> r qv\ " en> su\ er KYio; j A vs\ A eqk; kc\; sc\ es K#> qv\ " A wt\ tn\ Sa mya; FPc\> A myio; myio; A l: Sc\ K#> qv\ " qui> eqa\ sit\ wi Ua%\ kiu mj ' ~wi p õ na t ra; FPc\> ~ en> su\ es; eqka rn\ ~ em> elya> K#> qv\" zn^; ' ~eya k\ya;' ~qm^;' ~qa; tiu> kiu lv\; ' ~Aa; kiu; j m r eta> " mi mi Fpo lup\ K#> eqa' ~ekac\; m:o ku qiul\ N:c\> q^ l ' qma Di' p va tiu> kiu qa Aa; kiu; j qm q ra K r^; kiu Sk\ r ep eta> mv\ " K r^; t Ku A t k\ A Tup\ A piu; Fpc\ Sc\ Fp^; FPs\ k ' K r^; q a; rn\ A KYin\ m er ; A Sc\ qc\> r:i en qv\ " K NÏa kiuy\ Qk^; kui {Fcm\;}p ma' q eba Ta; j q^ l' q ma Di ' p va tv\; h J eqa A Sc\> mya; kiu' tsc\> Fp^; t Sc\> tk\ l:m\; r ep mv\" er p k\ p ma ' t K % qa r:i qv\ > B w ta tiu el; A t c\;em> e lya> m en Qk p# ' A KYin\ kiu mr Ar yjfp^; A Tup\ A piu; Fpc\ Sc\Qk r eta> mv\ FPs\ px qv\ "

35 i i i i i i i > i i i i i Dhammananda Newsletter September 1999 wiqudïimg\n c\>sp\q y\ qim t\p y\ tc\fpqj Bik o Ωae%a 35 > > > ^^ ^ i > > i È ^ emac\rc\eza" " byoi~>...u^;el;qn\;" U^;el;qn\;" " emac\rc\ezapxla;..esal KY^la;k #>" emac\rc\eza"~"~esasu i..ykc\apt\k esaesalapu >m alu ik\ty\ mhut\la;" U^;el;qn\;"~" ea;hut\qa;b#..esaesalaeta> es ;en ;KYin\ pu irtaepx>k y\" emac\rc\eza"~"~d^apt\eta> q^lamyoi;asa;et ekac\;ekac\; m t\pu blasaaup\era K#tn\px yjk# >ty\. U^;el;qn\;r" U^;el;qn\;"~" ea;...m t\l#m t\..lu ik\l#lu ik\na epx>k y\" emac\rc\eza"~"~hut\k#>.. m t\l#m t\..luik\l#luik\ napxmy\ Kc\bYa>" U^;el;qn\;"~" ~p@msum; U^;eFpamy\> q^lamyoi;asa;k 2-px;t # q^lsuet p#k y\ >" emac\rc\eza"~" hut\k#> efpapxkc\bya>" U^;el;qn\;"~" 2-px;et q^lsuet k (1) saritè q^ln c\> wxritèq^ltsu, (20 )AaBiqmasarikq^l N c\> AadiFbhÚsariyk q^ltsu, (3) wirt^q^ln c\> Awirt^q^ltsu, (4) niõitq^ln c\> Aniõitq^l tsu, (5) kalpriynèq^ln c\ Aapx%eka!ikq^l tsu, (6) qpriynèq^ln c\ >ApriyNÈq^ltsutu >p#k y\ >" emac\rc\eza"~" By\q^lmYoi;kui saritèq^l, By\q^lmYoi;kui wxritèq^l luekxpxql#kc\bya>" U^;el;qn\;"~"~Fmt\s abura;k {FPv\ >kyc\ >rmy\}lu >pvt\eta\mjt# kyc\>wt\et kui FPv\>kYc\>FKc\;kui { saritè q l}lui> ekxty\' Upma..rhn\;eta\mYa;Aenn#> Sra Upz ay\tui>aepxm a pkyc\> esac\r k\rmy\ >kyc\ >wt\et epx>' mfpv\ >kyc\ >rc\ AFps\R ity\k y\ >" Fmt\s abura;k {m pkyc\>ap\}lui> py\fms\ta;t#> dusruik\ Am oku im pkyc\ >FKc\;ku{wxritÈq^l}lu >ekxty\k y\ >" ljet APui.m aeta> {mkyc\>eqa\l# AFps\mR i' kyc\>rc\ eta> puimui q^lfposc\est#> AkYc\>mYoi;kui {saritèq^l} ekxty\' Upma... qk\ÿk^;r y\auiet kui kjv^esac\> er ak\tamyoi;epx>k y\" wxritè q^lketa> mv\qjmsui l n\kyo;rc\ AFps\rm amui> ml n\kyo;mieaac\ esac\>tin\;r my\> q^lmyoi;fps\ty\k y\>' Upma...cx;px;q^lepx>' er ac\qkæ\rmv\> qj>aqk\qt\fkc\;, qj> Us akui;fkc\;, qj> Aim\ra kyo;l n\fkc\;, muqa;efpafkc\;, eqark\eqak\fkc\;su it# dusru ik\tu >m a l n\kyo;rc\ Apxy\ku iekn\kyesnu ic\ty\' dxeqkac\ yc\;dusru ik \mya;m er ac\qkæ\fkc\;(cx;px;q^l)ha {wxritèq^l}{ w x } mv\ty\k y\ >" emac\rc\eza"~"~hut\k# >...enak\q^lsuet Sk\eFpapxAu M; Kc\bYa>" i > U^;el;qn\;"~"~dutiyq^lsuketa> AaBiqmasarikq^l N c\> AadiFbhÚsriykq^lpxp#' AaBiqmasarikq^lSuita l n\fmt\ekac\;m n\eqa AkYc\>FPs\t#> mg\q^l Puil\q^l pxp#' AadiFbhÚsriyk q^lsuitaketa> Aaz^wâmkq^l kuekxtapx' ~~Fmt\eqa~Ariymg\AkYc\ >r#. As AU^;FPs\t# >q^l lu >Su ilu ity\k y\ >" emac\rc\eza"~" Aaz^wâmkq^lN c\>pt\qk\lui> Sk\lk\ R c\;fppxau M;Kc\bYa>" U^;el;qn\;"~"~Aaz^wâmkq^leSak\tv\puMkui Arc\eFpa ep;pxmy\" (1) px%atipxta ewrm%iqik apdm qmadiyami' (2) AdiNÌadxna ewrm%iqik apdm qmadiyami' (3) kaemqu mis asara ewrm%iqik apdm qmadiyami' (4) muqawxdx ewrm%iqik apdm qmadiyami' (5) piqu%wxsa ewrm%iqik apdm qmadiyami' (6) PRuqwxsa ewrm%iqik apdm qmadiyami' (7) qm ÔpÓlapx ewrm%iqik apdm qmadiyami' (8) mis az^wx ewrm%iqik apdm qmadiyami" lu >Su iÿp^; esak\tv\rty\k y\ >' qj>aqk\qt\fkc\;, qj> Us akui;fkc\;, kamgu%\tui>` m a;y c\;s a kyc\>fkc\;suit#> kaydusruik\ 3-px;, muqa; efpafkc\;, ekyaps\ kun\;tuik\fkc\;, Qkm\;tm\;s a S#er; efpasuifkc\;, AkYoi;m#.ska;kui efpafkc\;suit#> ws^dusruik\ 4-px;N c\> mekac\;eqaaqk\em ;FKc\;Suit#> mis az^wm er ac\qkæ\m opxp#" emac\rc\eza"~"~mis az^waeqkac\; AFmc\R c\;eaac\ efpaep; pxau M;Kc\bYa>" U^;el;qn\"~"~Aqk\em ;wm\;ekyac\;at k\ ps v\; Us a R aep rt#>alup\akuic\ Aerac\;Awy\m n\qmœkui { Aaz^w} lui> ekxty\' mtra;t# >ps v\;r aep m oku i{mis az^w mis az^w} lu >ekxty\' yc\;mis a z^wm er ac\qkæ\ÿp^; tra;qfpc\> ps v\;r aep m okui {q qmúaaaz^w}lui> ekx ty\' 8-KueFmak\ qik apud\kui pxlilui { A â m}lui> m ekx ty\' px%atipxta ewrm%i m sÿp^; ert k\rc\ mis az^wx ewrm%i k 8- KueFmak\qik apud\fps\ty\' dxeqkac\> mtra;t#>aqk\em ;FKc\;m er ac\qkæ\m olœc\8-kuefmak\r ieqa q^lku i{aaz^wâmkq^l Aaz^wâmkq^l}lu ekx tak y\ >" emac\rc\eza"~" ekac\;ekac\; qebaepxk\pxÿp^kc\bya>" U^;el;qn\;"~" qaduk y\ qadu qadu" k#... na;qku^;su >"

36 36

37 37 Results of Aye-Thet Scholarship August 1999 There were 12 candidates in this year's Aye-Thet Scholarship Examination and 8 of them passed. They were: 1st Diana Tu 2nd Meagan Fu 3rd Jennifer Tu 4th Lily Wu Aye San Da 5th Karen Kyain 6th Anthony Latt 7th Ko Ko Bo Kyaw 8th Saw Myat Pyi Sone þpmapmifonf oif\a<umfjimvs l'gef;aigjzif h xkwfa0aejcif; jzpfygonf/ þpmapmifwgif a<umfjimjcif;jzif h tm;ay;ulndawmfrlmuyg/ phkprf;&ef (650)

38 38 - FREE CONSULTATION WIN DENTAL 36 San Pedro Rd., Daly City, CA By: Mission LUNSU YEE, D.D.S. (Myint Myint Win) (650) Years of Experience - Complete Dental Care for Adults and Children - State-of-the-art Equipment in our Brand New Office - Highest Standards in Infection Control - Most Insurance Plans Accepted - Medi-Cal/Denti-Cal Patients Welcome - SATURDAY & EVENING APPT. AVAILABLE - EMERGENCIES SEEN PROMPTLY