1 ======================================================================= First published in the Dhammadana Series 10 //The First International Conference and Pilgrimage in the Tradition of Sayagyi U Ba Khin//, page 1-11, by the Sayagyi U Ba Khin Memorial Trust U.K., 1988 ======================================================================= *THE SIGNIFICANCE OF THE PLACES OF PILGRIMAGE* Sayagyi U Chit Tin *The Four Places of Pilgrimage* On the day of the Buddha's demise, Venerable Ananda said to the Buddha that the bhikkhus used to come to see him after the rains retreat. This would no longer be possible after his demise. So the Buddha replied,[1] "There are these four places, Ananda, which give rise to a positive feeling (Samvejaniya), which are worthy of being seen by people of good family who have faith." He goes on to name the four places as: (1) the birthplace of the Buddha, (2) the place where he was fully awakened to unsurpassed, perfect awakening, (3) the place where he set rolling the unsurpassed Wheel of the Doctrine, and (4) the place where he was completely quenched in the state of Nibbana without any residue of (the effects of past) grasping remaining. These four places are: Lumbini, Bodh-Gaya, the deer forest (Migadaya) at Isipatana near Baranasi, and Kusinara. The Buddha then says that bhikkhus, bhikkhunis, men and women who are lay disciples will come to see these four sites. "Indeed, Ananda," he said, "for all those who with a believing mind die while travelling on a journey to the monuments (at these places), after their death, they will be reborn in a happy, heavenly world." We can see that the key idea in a pilgrimage is the mental attitude of those who visit the sites. Ashin Buddhaghosa explains that having faith means having a believing mind and keeping all the observances with regards to the Buddha, etc. The observances include such well-known actions as the duty (of sweeping) the space around a monument in the early morning, etc.[2] Ashin Dhammapala adds that this means faith in the three objects (of Buddha, Dhamma, and Sangha). Having a believing mind means being filled with joy and faith when acting.[3] Ashin Buddhaghosa says the positive feeling (Samvejaniya) produced by seeing these sites is the religious excitement or sense of urgency they produce (Samvega-janaka). Ashin Dhammapala explains that this sense of urgency means the mind possesses the knowledge (that one should) shrink back from doing wrong (Ottappa-nana), for that is the condition for rebirth and so on (Abhijati-tthan'adini). The translation by the Burma Pitaka Association of Burma interprets this sense of urgency as meaning that "which causes awareness and apprehension of the nature of impermanence."[4] Here we see a hint that visiting these places of pilgrimage should help us in our practice of the Buddha's Teachings. Travelling to see the monuments, Ashin Buddhaghosa says, means that at the various Cetiyas, the pilgrims sweep the space around them, clean the seats, and water the Bodhi tree. In this way, we should pay homage to the monuments. Thus we set out, with a believing mind in the intervening period (before reaching the goal), and we will be established in the very next life in a heavenly world. Ashin Dhammapala explains that skilful thought (Kusala-cetana) founded on the merit of the Buddha is sure to lead one to a heavenly world. We may add that in addition to the veneration at the Cetiyas
2 (Cetiya-puja) mentioned by these commentators, the practice of mindfulness of the breath (Anapana) and the development of insight (Vipassana) will also be very powerful in instilling in us a sense of urgency with regards to the need to escape from suffering. As we progress in the practice, our faith in the Buddha, his Doctrine, and those who follow that Doctrine scrupulously will grow stronger and stronger. *The Four Places Which Do Not Vary* These four places mentioned by the Buddha are not the only ones that pilgrims visit, however. Ashin Buddhaghosa points out that there are four places which do not vary for the Buddhas:[5] (1) the seat of awakening (Bodhi-pallanka) is in only one place; (2) they set rolling the Wheel of the Dhamma in a deer forest (Migadaya) in Isipatana; (3) when they descend from the Deva (world), the block where they first step at the gateway of the city of Sankassa does not vary;(6) and (4) the placement of the four feet of their bed in the Perfumed Hut (Gandhkuti) in Jetavana does not vary. The dwelling itself may be large or small, but its site does not vary, nor does the city nearby -- although the city may be to the east, west, south, or north of the dwelling. This gives us two more places to add to our list: the Jetavana monastery given by the layman Anathapindika where the Perfumed Hut was located and the place at Sankassa where the Buddha first set foot on the earth after teaching the Abhidhamma in the Deva world. The site of the Jetavana monastery was near Savatthi, modern-day Sravasti (or Saheth- Maheth). Sankassa was located at a site about twenty-three miles from modern-day Fatehgarh.[7] *Lumbini, the Birthplace of the Buddha* The story of the Buddha's last birth is given in the commentaries.[8] before their last birth on the human plane, Bodhisattas are born in the Tusita Deva world. While they are there, there is the announcement of the coming of a Buddha, which means the Devas who are the guardians of the world go around announcing that a Buddha will arise in a thousand years. Hearing this, the Devas of the ten thousand world systems come to the Bodhisatta and request that he take birth on the human plane and attain Nibbana, for he fulfilled the ten perfections in order to become a Buddha and not for any lower attainment. The Bodhisatta then investigates whether it is the right time, where the right continent, distric, and family are, and whether it is the right moment in his future mother's life to take conception. The right time for the Buddhas depends on the length of the lifespan in the human world. For Buddha Gotama, the human life-span was the minimum of a hundred years. For all the Buddhas, the right continent is Jambudipa, and the district in that continent is the Middle District. The future Buddha Gotama saw that for him the city would be Kapilavatthu. And he saw that he would be born in a warrior-noble family. His father would be King Suddhodana and his mother Queen Mahamaya. She had fulfilled the ten perfections for a hundred thousand aeons and had kept the five precepts throughout her life. Seeing it was the right moment in her life, for mothers of future Buddhas live only a week after the birth of the Bodhisatta, the future Buddha Gotama informed the assembled Devas that it was indeed the right time for his last birth. When the Bodhisatta descends into his mother's womb, the ten thousand world-systems quake, and the thirty-two indicative signs appear.
3 These signs appear on four occasions: (1) when an omniscent Bodhisatta descends into the mother's womb, (2) when he is born, (3) when he attains Awakening, and (4) when he sets in motion the Wheel of the Dhamma.[9] So these marvels were set going in three of the places on our pilgrimage. During the ten lunar months in the mother's womb, four Devas keep guard to shield the mother from harm. And two of the thirty features that are general rules for all Buddhas are associated with the pregnancy:[10] The Bodhisatta is aware it is his last existence when he descends into the mother's womb, and he is seated cross-legged facing outwards in the womb. Queen Mahamaya decided to go to her home city of Devadaha when she felt the birth was near. On the way there, she stopped at a grove of sal trees, the Lumbini Grove. The trees were in full bloom, and she reached up and took hold of a branch, and at that moment she felt she was going to give birth. Three of the thirty general rules for all Buddhas are associated with the birth: the Bodhisatta's mother is standing when she gives birth; the birth takes place in a forest; and when the baby is born, the feet are placed on a golden cloth, the baby takes seven steps towards the north, surveys the four quarters, and gives the lion's roar, "I am supreme in the world." *Bodh-Gaya, the Place of Attaining Awakening* The Bodhisatta Prince Siddhattha was brought up in a life of luxury. But two more of the general rules for all Buddhas came into play: after seeing the four signs of an old man, a sick man, a corpse, and one who had gone forth from the life of the householder, and after the birth of a son, he made the Great Renunciation; and having gone forth, he put on yellow robes and engaged in the striving for awakening. This striving lasts for a minimum of seven days, but Siddhattha worked for six years. During this time, he was attended on by the group of five, but they abandoned him when he adopted the Middle Path. He had realized that the path was not through a life spent indulging the sense desires nor in following extreme ascetic practices. So the Bodhisatta Siddhattha was alone when he went to the market town of Senani near Uruvela on the full-moon day of Visakha. This was the day of the great awakening, and four more of the general rules for all Buddhas were accomplished. On the day of awakening, future Buddhas have a meal of milk-rice. Siddhattha received his from Sujata. Then, after spending the day in a grove of sal trees, he went in the evening to the Tree of Awakening. Now all Buddhas attain Self-Awakening while seated on grass, and Siddhattha was given eight handfuls of grass, by a Brahman named Sotthiya. The Bodhisatta spread the grass under the Assattha Tree, the Tree of Awakening. He sat with his back to the tree, facing the east. All the Buddhas begin by practising mindfulness of the in-breath and outbreath, they scatter the forces of Mara, and still seated in a crosslegged position, they acquire the three types of knowledge -- divine sight, the knowledge and recollection of past lives, and the knowledge that the taints have been destroyed -- as well as the special qualities of Buddhas beginning with the knowledges not shared by others. Two other general rules for Buddhas are associated with Bodh-Gaya, where they all attain Self-Awakening: they spend seven weeks close to the Tree of Awakening itself, and a Great Brahma requests that they teach the Dhamma. One of these weeks is of particular importance, as it is the time when the Buddha thinks through the Abhidhamma-pitaka. Buddha Gotama spent this week seated in the Cetiya of the Jewel House (Ratanaghara-cetiya) created by Devas to the north-west of the Tree of Awakening. When he began to contemplate the last part of the Abhidhamma, the Patthana, the
4 rays of six colours began to shine forth.[11] After receiving rice cakes and honey balls from the merchants Tapassu and Bhalluka, he sat down at the foot of the Ajapala Banyan tree. He was disinclined to teach the Dhamma he had realized because it is so profound others might not be able to understand it. The Great Brahma Sahampati requested that he teach the Dhamma and he accepted. He considered whom he should teach first. he realized that the teachers under whom he had worked, Alara and Uddaka, had died, and he could not teach them. Then he thought of the group of five who had been helpful during his striving to become awakened. He saw that they were at the deer forest in Isipatana and decided to go there on the full-moon day of Asalha. *Migadaya at Isipatana, the Place the First Sermon was Taught* It is a general rule that Buddhas set rolling the Wheel of the Dhamma in a deer forest at Isipatana. Most Buddhas go from Bodh-Gaya to Isipatana by flying through the air, but Buddha Gotama saw that if he walked, he would meet Upaka on the way, so he walked. At Isipatana, the Buddha overcame the reluctance of the group of five to recognize him as their teacher by directing his loving-kindness towards them.[12] Anna-Kondanna attained the first path of Sotapanna at the conclusion of the first sermon. The other four, Vappa, Bhaddiya, Mahanama, and Assaji, also became Sotapannas during the following days. As each of them reached the first path, he requested to be ordained, and this was the beginning of the Sangha. Then the Buddha taught the discourse on the lack of self (Anattalakhana Sutta) and all five bhikkhus attained Arahatship. At that time, a young man named Yasa lived in the city of Baranasi. He led a life of luxury similar to what Prince Siddhattha had known. One night he woke, surrounded by sleeping female musicians. It seemed to him he was in a cemetery. he got up and left. Towards dawn, the Buddha saw him approaching the deer forest at Isipatana. He sat down and waited. When he was near the Buddha, Yasa said, "What distress indeed, what affliction indeed!" Then the Buddha said, "*This* is not distress, Yasa; *this* is not affliction, Yasa. Come, sit down, Yasa. I will teach you the doctrine." Yasa sat down and the Buddha taught him a progressive discourse on generosity, on leading a moral life, on how to attain rebirth in the higher abodes, and on the peril, vanity, and depravity of the sense pleasures as well as the advantage in renouncing them. This discourse prepared Yasa for attaining the final goal by making his mind adaptable and then free of hindrances, by making it be uplifted and pleased. Then the Buddha taught him concerning suffering, the arising of suffering, the end of suffering, and the way that leads to the end of suffering. Yasa realized that "whatever has the nature of arising, all that has the nature of ceasing." Yasa's mother noticed her son was missing and sent out his father to find him. When the father came to Isipatana, the Buddha used his psychic powers to render Yasa invisible. He taught Yasa's father and the father, without help from another, attained full confidence in the Doctrine. And he was the first person to take refuge in the Triple Gem. While the Buddha was teaching him, Yasa reviewed the stage he had reached and attained Arahatship. Only then did the Buddha let the father see his son.
5 The father at first wanted to take his son home to his mother who was worried about him, but the Buddha pointed out that Yasa could no longer return to lay life. So the father invited the Buddha and Yasa for a meal. Before the meal, the Buddha established Yasa's mother and former wife in the doctrine. Next four of Yasa's friends (Vimala, Subahu, Punnaji, and Gavampati) followed his example. Another fifty friends followed the four. All fifty-four became Arahats, and, like Yasa, requested to be ordained. This meant that sixty men had become Arahats and ordained under the Buddha. The Buddha sent them out to teach the Doctrine to others. Thus, it is most appropriate for us to hold our first conference here at the place where the Buddha taught the first sermon, established the Sangha, and sent forth the bhikkhus "for the blessing of many people, for the happiness of many people, out of compassion for the world, for the welfare, blessing, and happiness of Devas and men."[13] Isipatana is also important outside the period of a Buddha's dispensation. Pacceka Buddhas, who generally reside on the Gandhamadana mountain range beyond seven mountain ranges in the northern Himalayas, will come to the Middle Country on their alms rounds after spending seven days in the attainment of the cessation state. They go through the air and descend at Isipatana -- thus the name, which means "the (place of) decent of the sages (Isi)" -- and when they return to Gandhamadan, they go up in the air at Isipatana. At times they also hold the day of observance, the Uposatha, at Isipatana.[14] The Chinese pilgrim, Hiouen Thsang, who made a pilgrimage in the seventh century A.D., says that the name "The Deer Forest" (Migadaya) refers to the Nigrodhamiga Jataka[15] in which the Bodhisatta is the golden king of the deer. He impresses King Brahmadatta of Baranasi with his generosity, loving kindness, and pity in offering his own life in the stead of a doe. First, the king grants immunity to the king of the deer and the doe. Then, at the prompting of the Bodhisatta he extends this to all the deer in his park, then to all deer everywhere, then to all fourfooted animals, then to birds and fish. Finally, the king takes the five precepts. Baranasi will be known by the name of Ketumati when the next Buddha Metteyya arises. It will be the royal city of the Universal Monarch Sankha, who will ordain under Buddha Metteyya and attain Arahatship.[16] *Savatthi, the Site of the Regular Residence of the Buddha at Jetavana* We can associate three of the thirty regular rules for Buddhas with Savatthi. The Buddha's regular residence is the Jetavana monastery. This is where the Perfumed Hut is located. The Marvel of the Double, which is performed to confound the teachers of other doctrines, takes place at the gateway of Savatthi. It is after this that the Buddha goes to the Tavatimsa Deva world to teach the Abhidhamma during the three months of the rains retreat. The Jetavana monastery was given to the Buddha by the rich merchant Anathapindika. He encountered the Buddha when on a visit to Rajagaha. He became a Sotapanna on hearing his first discourse and invited the Buddha to come stay in Savatthi.[17] Anathapindika saw that a park belonging to Prince Jeta would be the best site for the monastery, for the Buddha had made a point of saying that he preferred solitude. He bought it by covering all but a small portion of the ground with gold coins. Prince
6 Jeta asked permission to give that portion and build a gatehouse on it. When the time came to dedicate the monastery, Anathapindika asked the Buddha to give him advice on how to proceed. The Buddha instructed him to give the Jeta Grove to the Sangha of the four quarters, both present and future. There were two other monasteries at Savatthi: the Pubbarama monastery given by the lay woman Visakha and the Rajakarama built by King Pasenadi.[18] The commentaries state that for the first twenty years after the Awakening, the Buddha did not spend the rains retreat in a regular place, but that Savatthi was the place of residence during the last twenty-five years.[19] Nineteen retreats were in the Jetavana monastery and six in the Pubbarama monastery. This was due to the great merit that had been acquired by the two families who offered these monasteries. It is understandable, therfore, that a great number of discourses were given by the Buddha at Savatthi.[20] These include discourses, Jataka stories, and many of the verses of the Dhammapada. It was also in Savatthi that King Pasenadi, aided by his wife, Queen Mallika, made the great offering to the Buddha of gifts beyond compare.[21] *Sankassa, the Place where the Buddha Descends After Teaching the Abhidhamma* As we said, it is Savatthi that the Buddha ascends to the Tavatimsa Deva world to teach the Abhidhamma. Afterwards, he descends a ladder that Sakka has built and sets foot on the ground at the gate of the city of Sankassa,[22] for this is another of the thirty unchanging rules for all Buddhas. It is on this occasion that the Buddha makes clear to all that Venerable Sariputta is second only to the Buddha in his comprehension of the Dhamma. *Kusinara, the Place where the Buddha Attained the Maha-Parinibbana* At the end of his life, the Buddha set out on a journey from Rajagaha to Kusinara, a capital city of the Mallas. The account of this trip and his demise is found in the Maha-Parinibbana Sutta.[23] Two of the thirty regular rules for all Buddhas are accomplished at this time: on the day they reach final Nibbana, they have a meal with meat, and final Nibbana is reached after having attained the twenty-four hundred thousand crores of attainments. The account of the events leading up to the Buddha's Parinibbana shows clearly how his every move was made with the idea of benefitting others. He continually gives discourses, and in his instructions to Venerable Ananda, it is clear that practising the Dhamma is the essential. When Ven. Ananda describes how upset he was when the Buddha fell ill, the Buddha points out that he has openly taught the full Doctrine without holding back anything. Through practising the Doctrine, a person will be an island to himself -- in other words, his own firm support. A person will become his own refuge. The Doctrine will be his refuge. When Ven. Ananda asks how to honour the Buddha's body after his Parinibbana, the Buddha tells him to leave this to the laymen. He tells
7 him the bhikkhus should strive to attain Nibbana. On the night he attained Parinibbana, a great crowd from Kusinara came to pay respects, but the Buddha made sure Subhadda had an opportunity to hear a discourse. The last words of the Buddha were: Handa 'dani bhikkhave amantayami vo: Vaya-dhamma sankhara; appamadena sampadetha. Indeed, bhikkhus, I say to you now: decay is inherent in the constituent elements. Strive with vigilance. *Digha Nikaya*, II 156 The Buddha was lying between two sal trees when he breathed his last, with his head to the north. After his Parinibbana, his body was taken through the northern gate of the city and out through the eastern gate to the shrine of the Mallas. They were unable to light the funeral pyre until Ven. Maha-Kassapa came and paid his respects. After the cremation, the Brahmin Dona divided the relics into eight parts to be distributed among the various groups who claimed a share. Monuments were built in various places for the eight shares of the relics, for the vessel that contained them, and for the charred pieces of the firewood used in the cremation. During our pilgrimage, we will be visiting the places where the Buddha lived. We will follow in his footsteps. We will meditate in Bodh- Gaya, where he gained Awakening and where, according to tradition, future Buddhas will also gain Awakening. This is a great occasion for the disciples of Sayagyi U Ba Khin. We have come together to practise the Buddha's Teachings. We will venerate the Triple Gem, our teacher Sayagyi U Ba Khin, and our parents by practising the Buddha-Dhamma. It has been passed on to us in pristine purity by our teacher Sayagyi U Ba Khin, just as the Buddha taught it over twenty-five centuries ago. We must keep the Teachings alive and maintain their ourity. Through this conference and pilgrimage, we are able to pool our resources and coordinate our efforts in order to impart to other people all over the world the essentials of the Buddha-Dhamma which they so desperately need. In closing this brief look at these places of pilgrimage, let us recall the Buddha's words to Ven. Ananda when many marvellous signs appeared in homage to the Buddha as he lay between the sal trees: "Ananda," the Buddha said, "mere acts of reverence of this kind cannot be deemed to honour, esteem, venerate, revere, and worship the Tathagata rightly. (Only) the bhikkhu, or bhikkhuni, or the lay disciple, or the female lay disciple who practises fully according to the Teaching, who is endowed with correctness in the practice of the Teaching, and who lives in perfect conformity with righteousness and truth, can be deemed to honour, esteem, venerate, revere, and worship the Tathagata in the highest degrees."[24] TRUTH WILL TRIUMPH Sayagyi U Chit Tin FOOTNOTES:
8 [1] Digha Nikaya, II 140 f. (//Dialogues of the Buddha//, II 153f.; //Ten Suttas from Digha Nikaya// (Burmese Pitaka Association, 1984), pp. 271-273; //Thus Have I Heard: The Long Discourses of the Buddha// (Maurice Walshe, trans.; London: Wisdom Publications, 1987), pp. 263f.). This passage is found also in the Anguttara Nikaya, II 140 (//Gradual Sayings//, II 124f.). [2] Digha Nikaya commentary (Sumangalavilasini), II 582. The references to Ashin Buddhaghosa which follow refer to this same passage. [3] Tika (sub-commentary) on the Digha Nikaya, II 229f. The references to Ashin Dhammapala which follow refer to this same passage. [4] //Ten Suttas//, p. 272. [5] Digha Nikaya commentary, II 424; Majjhima Nikaya commentary (Papancasudani), II 166, and see the Buddhavamsa commentary (Madhuratthavilasini), pp. 133, 297f. (//Clarifier of the Sweet Meaning//, 188, 428). [6] The Digha commentary uses the term "avijahita" (which we translate here by "which do not vary"); the Majjhima commentary uses the term "acala" ("immovable"). [7] B.C. Law, //Geography of Early Buddhism// (Bhartiya Publishing House, 1973), p. 53. [8] See the introduction to the commentary on the Jataka, I, pp. 47ff. (T.W. Rhys Davids, //Buddhist Birth Stories//, 2nd ed., 1925, pp. 144f.) and the Buddhavamsa commentary (//Clarifier of the Sweet Meaning//, pp. 389-395). See all //The Dictionary of Pali Proper Names// under "Buddha." [9] See the Buddhavamsa commentary, p. 79 (//Clarifier//, p. 110). [10] See the Buddhavamsa commentary, p. 298 (//Clarifier//, p. 429). [11] See the Atthasalini, pp. 13f. (//The Expositor//, pp. 16ff.). [12] For the events at Isipatana, see Vinaya, I 7-21 (//The Book of the Discipline//, IV 13-28). [13] Vinaya, I 21 (//The Book of the Discipline//, IV 28). [14] See "Isipatana" in //The Dictionary of Pali Proper Names// and Ria Kloppenborg, //The Paccekabuddha// (Leiden: E.J. Brill, 1974), pp. 60-64 (selected passages published under the same title in //The Wheel//, nos 305-307, see pp. 53-55). See also under "Isipatana" in //A Critical Pali Dictionary//. The mention of holding the Uposatha is found in the Anguttara commentary (Manorathapurani), I 347. [15] No 12. See //The Dictionary of Pali Proper Names// under "Isipatana". [16] See //Dialogues of the Buddha//, III 73f. [17] For details, see Vinaya, II 154ff. (//The Book of the Discipline//, V 216-223, 229f.) and //Buddhist Birth Stories//, pp. 228-232. [18] On the gift of the Pubbarama, see //Buddhist Legends//, II 79-82; on the gift of the Rajakarama, see the commentary on the Samyutta Nikaya (Saratthappakasini), III 218f., and the introduction and
9 conclusion to the Bharu Jataka (no 213). [19] See //Buddhist Legends//, I 147, and //Clarifier//, pp. 4f. [20] See //Kindred Sayings//, p. xvii. Woodward identifies 871 discourses in the four Nikayas as being given at Savatthi: 844 at the Jetavana, 23 at the Pubbarama, and 4 near the city. [21] See //Buddhist Legends//, III 24-28. [22] See //Buddhist Legends//, III 52-54. [23] //Dialogues of the Buddha//, II 78-191; //Ten Suttas//, pp. 187-303; //Thus Have I Heard//, pp. 231-277. [24] This translation is from //Ten Suttas//, p. 269 Cf. //Thus Have I Heard//, p. 272, where the opening words are translated, "Never before has the Tathagata been so honoured,..." ------------------------------------------------------------------------ Worldwide Contact Addresses in the Tradition of Sayagyi U Ba Khin ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ *AUSTRIA*: International Meditation Centre, A-9064 St. Michael/Gurk 6, Austria;Tel: +43 4224 2820, Fax: +43 4224 28204 Email: CIS, IMC-Austria, 100425,3423 *EASTERN AUSTRALIA*: International Meditation Centre, Lot 2 Cessnock Road, Sunshine NSW 2264, Australia; Tel: +61 49 705 433, Fax: +61 49 705 749 *UNITED KINGDOM*: International Meditation Centre, Splatts House, Heddington, Calne, Wiltshire SN11 OPE, England; Tel: +44 1380 850 238, Fax: +44 1380 850 833, Email: CIS, IMC-UK,100330,3304 *USA (East Coast)*: International Meditation Centre, 438 Bankard Road, Westminster MD 21158, USA; Tel: +1 410 346 7889, Fax: +1 410 346 7133; Email: CIS, IMC-USA, 74163,2452 *WESTERN AUSTRALIA*: International Meditation Centre, Lot 78 Jacoby St, Mahogany Creek WA 6072, Australia; Tel: +61 9 295 2644, Fax: +61 9 295 3435 *CANADA*: IMC-Canada, 336 Sandowne Drive, Waterloo, Ontario, N2K 1V8, Canada; Tel: +1 519 747 4762, Fax: +1 519 725 2781 *GERMANY*: Sayagyi U Ba Khin Gesellschaft, Christaweg 16, 79114 Freiburg, Germany, Tel: +49 761 465 42, Fax: +49 761 465 92 *JAPAN*: Sayagyi U Ba Khin Memorial Trust, Komatsuri-Cho 923, Kishiwada-Shi, Osaka-Fu, 596 Japan, Tel: +81 724 45 0057 *THE NETHERLANDS*: Sayagyi U Ba Khin Stichting, Oudegracht 124,
10 3511 AW Utrecht, The Netherlands, Tel: +31 30 311 445, Fax: +31 30 340 612 *SINGAPORE*: Sayagyi U Ba Khin Memorial Association, 9 Penang Road #07-12, Park Mall, Singapore 0923 Tel: +65 338 6911, Fax: +65 336 7211 *SWITZERLAND*: Sayagyi U Ba Khin Gesellschaft, Greyerzstrasse 35, 3013 Bern, Switzerland; Tel: +41 61 271 4184, Fax: +41 61 271 4188; Email: CIS, 100256,3576 *USA (West Coast)*: Contact Address: IMC-USA c/o Joe McCormack, 77 Kensington Rd., San Anselmo, CA 94960, U.S.A. Tel: +1 415 459 3117, Fax: +1 415 459 4837 *BELGIUM*: Address as for the Netherlands, Tel: +32 2 414 1756 *DENMARK*: Contact Address: Mr. Peter Drost-Nissen, Strandboulevarden 117, 3th, 2100 Kopenhagen, Denmark. Tel: 031 425 636 *ITALY*: Contact address: Mr. Renzo Fedele, Via Euganea 94, 35033 Bresseo PD, Italy. Tel: +39 49 9900 752 -------------------------------------------------- Published by the Sayagyi U Ba Khin Memorial Trust, United Kingdom Address as above, registered charity no. 280134 --------------------------------------------------