=======================================================================
First Printed in //The Light of the Dhamma//, Vol.VII, no 2 (1986),
Also printed in //Buddhism as a Way of Life and Other Essays//, Dhamma
Text Series 4, 1993.
========================================================================

        *THE FIVE BEST OPPORTUNITIES THAT ARE DIFFICULT TO OBTAIN*
                                                 by Sayagyi U Chit Tin


        In //The Manual of the Greatest of Men// (Uttama-purisa-dipani),
Venerable Ledi Sayadaw gives a brief discussion of the five best
opportunities that are difficult to obtain (dullabha): [1]

    1. Birth as a human being which is difficult to obtain (manussatta-
       bhava-dullabha ), [2]
    2. Encountering a Buddha which is difficult to obtain (Buddhuppada-
       dullabha),[3]
    3. Obtaining the going forth (as a bhikkhu) which is difficult to
       obtain (pabbajita-bhava-dullabha),[4]
    4. Attaining confidence (in the Triple Gem) which is difficult to
       obtain. (saddha-sampattiyo-dullabha), [5]
    5. Hearing the True Doctrine which is extremely difficult to obtain
       (Saddhamma-savanam atidulla-bha). [6]

        These five opportunities are important because it is through them
that release from suffering can be attained. Most people aim for lower
goals. But even these are hard to obtain, as the Buddha pointed out to
the layman Anathapindika.[7]  The Buddha said that long life, beauty,
worldly happiness, honour and rebirth in the heavenly worlds cannot be
attained by vows or prayers. They must be earned through the right path,
which the commentary says means making merit through generosity, moral
living, etc. And the Buddha said that an inclination towards meritorious
states is one of the six things whose appearance in the world is
difficult.[8]  The highest goal, Nibbana, will only be obtained if
meritorious deeds are done with the intention of attaining the goal.


*1. Human Existence *

        Ledi Sayadaw points out that birth as a human being is important
first of all because it means one has escaped from the four lower realms
of existence which involve great suffering. But this does not mean that
ordinary happiness is the reason human existence is to be desired. If
that sort of happiness were important, the Buddha would have mentioned
rebirth as a Deva or Brahma among the rare opportunities. Devas and
Brahmas enjoy celestial pleasures in the higher planes of existence
which far surpass anything in the human world. Human existence is
mentioned because this is the best plane in which one can cultivate
good actions and meritorious deeds.

        This is not possible in the lower planes of existence because their
inhabitants do not have enough intelligence to know how to work or to
make progress in understanding, or, they are in so much pain, they
cannot think of anything else. The heavenly worlds are not as favourable
as the human world because the pleasures to be experienced there are so
great it is difficult to appreciate the Truth of Suffering, and life-
times are so long, it is difficult to understand impermanence (anicca).

        We are most fortunate to be human beings, for we can perform
innumerable good deeds which will be the basis of many future lives as
human beings, Devas or Brahmas if our aim is no higher. If we take
advantage of the other opportunities which are ours, we will be able to
lay the foundations for attaining the highest goal, or, if we have
accumulated the necessary merit in past lives, we will be able to attain
that goal in this life.

        If we do not perform good deeds, our opportunity will be wasted.
Realizing this, we should be able to renounce the pleasures of this
world for the sake of future wordly pleasures which will be far greater.
Otherwise, we will be like the fool who swaps a precious gem worth an
entire kingdom for a small meal.

        Buddhist texts give glowing descriptions of the splendour of the
Universal Monarch who rules over the entire world. If he merely enjoys
the glory of his state, he will lose it all when he dies. But if he
appreciates his great opportunity and makes merit by renouncing the
world as early as possible, he can be assured of hundreds of thousands
of future existences as a Universal Monarch, as well as many lives in
the Deva and Brahma worlds. The Brahmas in the highest planes live for
eighty-four thousand great aons (mahakappa).[9]

        If we are truly wise and aspire to the supramundane, then we should
be even more eager to forsake worldly glory. Human life is the ideal
opportunity for working for the true happiness of Nibbana. If we wish to
work for the supramundane as humans, we must possess certain qualities.
Two of these are mentioned in another list of six things whose
appearance in the world is difficult.[10]  The two are: not being
deficient with regard to the senses and freedom from being mentally
dull, slow-witted and impure. Being intelligent and having a certain
degree of purity are especially important. Otherwise we will not be able
to understand reality and our concentration will be bad. We may be able
to overcome deficiencies in five of our senses. Being blind, for
example, will not make it impossible to follow the Buddha s Teachings.
But if our mental powers are weak or distorted, this will be a great
stumbling block. So this sixth sense of the mind should be whole.


*2. The Appearance of a Buddha*

        The appearance of a Buddha is important because it is only during
the period that a Buddha s Teachings are available--a Buddha-Sasana--
that one can work for the supreme goal of Awakening (bodhi). During
other periods it is possible to lead moral lives, develop great
concentration, and acquire great worldly knowledge. But these will only
lead to the transitory happiness of life as a human, Deva or Brahma. And
worldly knowledge will not give us insight into reality. The Teachings
of a Buddha will not lead to freedom either if we only have a
theoretical understanding and do not practise the Teachings and obtain
real understanding through direct experience. A person with only a
theoretical appreciation will not be able to stand firm when the
Buddha s Teachings are no longer available, and wrong teachings will win
him over. Ledi Sayadaw says that such people of great learning who do
not experience the truth themselves will eventually end up like the
ordinary individual, content to swim and drift and sink in the _oods of
continued rebirths. They will continually seek new lives in the sensual
worlds, like an old ghost scampering for a crumb around a garbage heap.

        Thus, the appearance of a Teaching Buddha in the world is of the
greatest significance. At one time, a group of Licchavi laymen were
discussing some of the treasures which a Universal Monarch enjoys. The
Buddha pointed out to them that they talked of these because they were
intent on sensual pleasures and he gave them a list of five treasures
whose appearance in the world is difficult to encounter. The first
treasure is the appearance of a Tathagata, Arahat, Fully Awakened One.
Tathagata is the term by which the Buddha often designated himself.[11]

        The last three opportunities are dependent on the appearance of a
Buddha in the world. Otherwise, the True Doctrine is not heard, which
means people cannot gain confidence in it and there is no Sangha in
which people can ordain.


*3. Going Forth (being ordained as a bhikkhu)*

        Going forth from the life of a layman and becoming a member of the
Sangha is important because this is the way to practise the Buddha s
Teachings full time. This is important for the individual because he
will be able to take advantage to the fullest of the opportunity of
encountering the Teachings of the Buddha. It is important to the world
in general because it is the Sangha which keeps alive these Teachings
after the Buddha attains final Nibbana.

        Ledi Sayadaw points out that hardly one human being in ten million
benefits from the Teachings. Of those, not one in ten thousand will
become a bhikkhu. During the time of the Buddha, there were millions in
the city of Savatthi who attained one of the four paths of Awakening.
Among these, only around one hundred thousand were bhikkhus. So we can
see how rare this opportunity is.

        Ledi Sayadaw also points out that it is possible to ordain and yet
squander the opportunity. There are several types of going forth: (1) a
person may go forth through wisdom (panna-pabbajita) and work for
knowledge; (2) a person may go forth through faith (saddha-pabbajita)
and work to fulfil the noble practice; or (3) one may go forth through
fear (bhaya-pabbajita), desiring the material requisites of alms food,
robes, monastic shelter and medicines which bhikkhus enjoy. The last
type will miss his opportunity. This last type may also be divided into
two: (1) those who go forth through greed (lobha-pabbajita), desiring
comfort, and (2) those who go forth through delusion (moha-pabbajita),
desiring shallow things, lacking self-discipline and through a
superficial regard for the Teachings.

        In Buddhist countries such as Myanmar and Thailand, many men ordain
for a short period as a bhikkhu.[12]  In this way they do not entirely
miss the opportunity of going forth in this life and acquire the
foundation for taking fuller advantage in a future life--both for
themselves and for those who aid them to become bhikkhus.

        We may include here the practice of the Buddha s Teachings. Lay-
people who do not ordain can still practice the Teachings and reach the
goal of Nibbana. In the five treasures which the Buddha explained to the
Licchavis, the fourth is a person who practises the Doctrine in all its
fullness, having encountered the teachings of the Discipline and
Doctrine of the Tathagata or Buddha.[13]  This is the only way in which
we can take full advantage of the fact that we are humans in this life,
living in a period when the Teachings of a Buddha are still available.
The last two opportunities are the basis for this practice.


*4. Attaining Confidence *

        As we have seen, it is possible to attain human birth and yet
squander the opportunity. This will especially be true if a person does
not take advantage of the appearance of a Buddha and if a person who
ordains as a bhikkhu does so for the wrong reasons. So these last two
opportunities of attaining confidence or faith and hearing the True
Doctrine are of especial importance to us all.

        There are four types of confidence or faith given in the commentary
to a discourse which the Buddha gave to the bhikkhus shortly before his
death.[14]  He explained what they must keep alive if they were to
prosper. The Buddha included in his instructions the following seven
conditions of welfare: (1) confidence or faith (saddha), (2) scruples
(with regards to doing wrong) (hirimana), (3) moral dread (of doing
wrong to others) (ottapi), (4) being firm in energy (araddha-viriya),
(5) being of great learning (bahussuta), (6) being endowed with
mindfulness(upatthita-sati), and (7) possessing wisdom (pannavanto).[15]

        The commentary mentions the following four kinds of confidence:[16]
(1) confidence through belief (pasada-saddha), (2) established
confidence (okappana-saddha), (3) confidence in one s own destiny
(agamaniya-saddha), and (4) confidence through attainment (adhigama-
saddha).

        Confidence through belief is belief through repeating the Triple
Gem, the Buddha, Dhamma and Sangha. Ledi Sayadaw explains that this
means a superficial high regard and not a deep conviction. Therefore, it
is not a firm type of faith. The sub-commentary mentions Maha-Kappina as
an example, though his faith was very strong. He was a king at the time
of the Buddha.[17] He sent out four riders to see if the Triple Gem had
appeared in the world. Eventually, traders came to his city from
Savatthi and informed him that the Triple Gem had indeed appeared. He
immediately set out with a thousand courtiers to find the Buddha and
ordain.

        Established confidence is believing after having settled on and having

put one s trust in the Triple Gem. Ledi Sayadaw defines this as faith
which is inspired by the noble attributes of the Triple Gem. It is firm
and lasts for one s whole life. After death, however, it vanishes from
one s consciousness.

        The commentary says that both these types of confidence can be
understood in two ways--as being very strong or as leading to more
superficial actions. In the second case, one carries out the duties
towards a pagoda terrace and Bodhi-tree terrace (such as sweeping), and
with regard to a bhikkhu, he carries out all the duties towards his
preceptor and teacher.

        A stronger conviction, the commentary says, is found in the case of
Vakkali.[18] He was so devoted to the Buddha that he wished to be with
him all the time. So much so, the Buddha had to reprove him, saying that
seeing a mere physical body is of no importance. Seeing the Dhamma is
the important thing. "He who sees the Dhamma, sees me," the Buddha told
Vakkali. Venerable Buddhaghosa mentions Vakkali as an example of someone
whose confidence needed to brought into balance as it was too strong.[19]

        Confidence in one s own destiny is the confidence of one who is bent
on attaining Awakening and becoming an omniscient Buddha who teaches the
Path to others.[20] The excellence of the Great Bodhisatta is unlimited.
He cannot be shaken and has firm determination. His confidence,
therefore, is stronger than for those who are preparing either for self-
awakening without teaching, as in the case of Pacceka Bodhisattas, or
for attaining Awakening as the disciple of a Teaching Buddha, as in the
case of Savaka Bodhisattas. Ledi Sayadaw points out that after receiving
a sure prediction for becoming a Teaching Buddha from a Buddha, the
Great Bodhisatta has unwavering faith in the Triple Gem. This means that
he never doubts that merit comes through doing good deeds.

        Confidence through attainment is the confidence of Noble
individuals, those who have attained the fruition states of the four
stages of Awakening. The sub-commentary mentions the layman Sura-
Ambattha as an example of this kind of confidence. He is mentioned by
the Buddha as foremost among the laymen in his absolute belief.[21]  He
was a follower of the heretics, but after hearing a discourse by the
Buddha, he attained the first stage of Awakening (Sotapanna). After-
wards, Mara, disguised as the Buddha, came to tell him that he had
changed his mind. Although he had said that all volitional actions are
impermanent, he now thought that only some were impermanent. Sura-
Ambattha, through the confidence he acquired on attaining the first
Path, saw through the disguise and drove Mara away.[22]

        Ledi Sayadaw points out that of these four types of confidence,
attaining even superficial faith or confidence through belief is very
rare. There are many people born in Buddhist countries, for example, who
do not attain even this first step. A person who acquires established
confidence will have greater understanding and will be able to pay
respects even to a bhikkhu whose conduct is far from correct, for such a
person will bear in mind the attributes of the Noble Sangha and direct
his respects towards it rather than towards the individual member of the
Sangha. A person who has confidence in his own destiny will not be able
to go a single day without finding an occasion for performing merit.
Noble people, Ariyas, who have attained at least one of the fruition
states will have the sort of confidence that is a great attainment in
itself. They have an abiding faith in the Triple Gem, the importance of
observing the five precepts at all times, of doing good deeds, and of
practising the factors of Awakening.

        Ariyas will look on the world in a different way from ordinary
people. Ledi Sayadaw gives the illustration of a person who is seized by
epileptic fits whenever he hears exciting music. Once he is cured, no
music will cause such fits. Then he will remember what such fits were
like: his heart would throb uncontrollably and he would lose
consciousness. He is very glad to be cured. When he sees or hears of
others having these fits, he will remember his past affliction and feel
glad that he is now free of it.

        In much the same way, people in the world find many occasions for
being afflicted with the arousal of passion, hatred, vanity, delusion,
pride, and so forth. An Ariya, seeing this, remembers how he allowed
passion or hatred and so on to arise in him before he realized Nibbana.
He knows this will no longer occur, and remembering his past foolish-
ness, he feels very glad to be free.

        A person who suffers from epilepsy will be anxious if he sees
another person who is having a fit. He will be reminded of his disease
and be afraid that sooner or later he will suffer like the person he
sees. An ordinary person is also anxious when he sees the misfortunes of
other people, misfortunes due to their uncontrolled passion. This is
because he knows he is not free of passion. An Ariya, however, has no
such fear. He knows he is free of passion. So he is glad both when he
remembers his previous defiled state and when he reflects on his freedom
from passion in the present.

        Ledi Sayadaw quotes two verses from the Dhammapada which illustrate
the attitude of the Ariyas:

        //Susukham vata jivama aturesu anatura,
          aturesu manussesu viharama anatura.
          Susukham vata jivama ussukesu anussuka,
          Ussukesu manussesu viharama anussuka.//
                                                        Dhammapada, vv. 198,
19

                We who are free from misery live very happy indeed among the
         miserable; free from misery we dwell among men who are
         miserable.

                We who are free from longing live very happy indeed among
         the longing; free from longing we dwell among men (full of)
         longing.

        The Ariya observes the multitude around him, painfully accomplishing
their daily chores, both in good weather and bad. He sees people who are
full of ego, blinded by ignorance, and who are feeding the fires of
ageing and death that burn within. Knowing he is free from such
imbecility or barrenness, the Ariya is happy. Ordinary people, on the
other hand, simply follow the example of the busy life around them.

        The world is full of barren activity. Due to their ignorance
concerning the future results of their activities based on desire and
clinging, people consider that this frenzied activity is progress. In
big cities, for example, we can see all kinds of barren activity in the
railway terminals, markets, seaports, airports, busy streets, etc.,
where a babel of voices and cries continually fill the air. All this
noise represents misdirected effort. But its futility is only seen by
the wise, the Noble Ones.

        A wise ordinary individual will feel worried when he observes people
who are miserable or when he sees the suffering of animals or when he
considers the extreme misery to be experienced in the lower worlds which
we call hells (the Apaya realms). He will realize that he too may one
day share their lot, for he has been involved in the same barren
activities and he has been driven by the same defilements that caused
such suffering.

        The Ariya will observe the miseries around him and will have
compassion for those who are suffering. But knowing that he is free of
such a fate, he will feel happy. This must be the reason that one of the
Buddha s chief disciples, Maha-Moggallana, smiled when he observed the
miserable individuals in the ghost realm of the //petas// who were
around mount Gijjhakuta.[23]

        We have encountered a period during which the Teachings of a Buddha
are available. This is the time to put out the fires within--the fires
of ageing and death, of belief in a permanent self, and all the fires
that are part of the rounds of existence. This is the time to leave
behind human affairs and cares and devote ourselves to the eradication
of ignorance (avijja). We have been human beings many times before. This
present human existence of ours is not special. We should not cling to
it. No matter how rich or how powerful we are, all our riches and all
our power are well worth abandoning if we seek Nibbana. Even life as a
Deva or Brahma is not to be considered as special, for the fires of
ageing and death are working within. All the pleasures of the human
world and heavenly worlds are sources of the defilements that lead to
rebirth. All these pleasures continually decay, crumble and perish. The
only task that is worthwhile is the task of rooting out the wrong belief
that there is a permanent self, the belief in a personal identity which
in fact does not exist. This task must be taken on now, while the
opportunity is ours. When our time is up here, the chance will be lost.

        A wise ordinary person will observe that precious time is being
wasted in the pursuit of the pleasures this hollow existence has to
offer. He will think to himself, "I too am still craving, still
clinging." He will see that one is never satiated with these pleasures,
never satisfied with the glories of the human world or the heavenly
worlds.

        The Ariya will rejoice in the knowledge that he has freed himself
from the craving and clinging that could drag him down to the lower
worlds of suffering. We should all work to reach that stage ourselves.


*5. Hearing the True Doctrine*

        The True Doctrine is the Doctrine taught by the Buddha. His
Teachings can be summarized as: training in higher virtue (adhi-sila-
sikkha), training in higher consciousness (adhi-citta-sikkha), and
training in higher wisdom (adhi-panna-sikkha). The Teachings can also be
divided into the categories of learning (pariyatti), practice
(patipatti), and comprehension (pativedha). Here, learning means
theoretical knowledge which can be learned from the texts; practice
means following the instructions found in the Teachings; and
comprehension means understanding through one s own practice the Four
Noble Truths.

        We can include with this opportunity of hearing the True Doctrine
some other occasions which are described as very difficult to encounter.
One of these is rebirth in the region of the Noble Ones.[24]  People of
today are very fortunate, for with modern travel and communications, it
is possible for almost anyone in the world to hear the Teachings of the
Buddha and put them into practice. But it is not inevitable. Two other
things are necessary: there must be someone who teaches the Doctrine and
one must encounter these Teachings.[25]  As the Buddha said, it can only
happen through the rarest chance that the Discipline and Doctrine
revealed by a Tathagata shine forth in the world.[26]

        It is only if we hear the Teachings and are well disposed towards
them that we will be able to gain confidence in them and put them into
practice.


*6. Illustrations of How Difficult It Is to
    Obtain the Best Opportunities*

        The Buddha used the illustration of the blind turtle in describing
how difficult it is to obtain human existence, for a Teaching Buddha to
appear and for the Discipline and Doctrine taught by a Buddha to shine
forth in the world.  Suppose the earth were one mass of water, he said,
and that a man throws a yoke with a single hole in the water. Winds from
all directions blow the yoke around. A blind turtle sticks its head out
of the water once every hundred years. Would he put his neck through the
hole in the yoke? The bhikkhus listening to the Buddha s discourse said
that this could only happen through mere chance (adhicca). The
commentary says that the yoke must not rot, the sea must not dry up and
the turtle must not die. Moreover, the turtle must want to accomplish
the task. Similarly, the Buddha said, the rare opportunities are
obtained through mere chance. [27]

        The commentary expands on this illustration, adding as a fourth
opportunity the extremely rare chance of being able to attain
comprehension of the Four Noble Truths. Imagine a man standing on the
edge of the eastern world system being able to throw a yoke over the
neck of a blind turtle. This is how difficult it is to obtain human
existence. Once he has managed this, imagine that he proceeds to the
southern world system and throws a yoke over the head of a blind turtle
there. This shows how rare it is to encounter a Buddha. Having achieved
these two tasks, the man continues to the western world and does the
same thing. This gives an idea of how rare it is to encounter the
explanation of a Buddha s Discipline and Doctrine. Finally, the man
proceeds to the northern world system to throw the yoke over the neck
of a blind turtle there. This is how rare it is to be able to comprehend
the Four Noble Truths.


*7. The Example of Buddha Gotama*

        We can also appreciate how rare the five best opportunities are by
looking at the example of Buddha Gotama.[28] First, a person who is
intent on Self-Awakening must reach the stage where he is ready to
attain the supreme goal through the Teachings of a Buddha.[29] Then, he
decides to put off his own Awakening in order to become a Teaching
Buddha. He makes a firm resolution in the presence of a Buddha who gives
him a sure prediction that he will eventually fulfil his aspiration.[30]
Then, as a Bodhisatta, he fulfils the ten perfections for a minimum of
four incalculables (asankheyya) and a hundred thousand great aons
(mahakappa).[31]  All ten perfections must be constantly practised
during this period.[32]

        It would be impossible to calculate the number of lives the
Bodhisatta lives during such a long period. Out of them all, the
Bodhisatta who became the Buddha Gotama encountered only twenty-four
Buddhas. During those twenty-four lives he was not a human being five
times. During the nineteen times he encountered Buddhas as a human, he
became a bhikkhu only nine times. If human existence, encountering a
Buddha, hearing the Dhamma, attaining confidence and ordaining as a
bhikkhu were so rare for an individual as highly developed as a
Bodhisatta, we can well imagine how difficult these are for ordinary
people.

        A proper appreciation of how fortunate we are should inspire us to
put forth right effort, here and now, in order to gain the maximum
benefit from our present life.

                        Sayagyi U Chit Tin

                            The Five Best Opportunities


FOOTNOTES:

[1]  See Spk I 244, where they are given in a different order.

[2]  Spk: //Dullabho manussata-patilabho//, "the difficult (opportunity)
     of obtaining human existence."

[3]  Spk: //Dullabho Buddhuppado lokasmim//, "the difficult
     (opportunity) of the appearance of a Buddha in the world."

[4]  Spk: //Dullabho pabbajja//, "the difficult (opportunity) of going
     forth."

[5]  Spk: //Dullabha saddha-sampatti//, "the difficult (opportunity) of
     attaining confidence."

[6]  Spk: //Dullabham saddhammo-savanam//, "the difficult (opportunity)
     of hearing the True Doctrine."

[7]  See A III 47; GS III 39f.

[8]  //Kusala-dhamma-cchando dullabho lokasmim//. A III 441; GS Ill 307.

[9]  See the account of the Universal Monarch Maha-Sudassana,
     D II 169-198; DB II 199-232.

[10] A III 441; GS Ill 307 (//patubhavo dullabho lokasmim//).

[11] A III 168f.; GS III 126f. These five treasures are given in another
     discourse to the Licchavis at A III 239f.; GS III 174f. The
     appearance of a Tathagata is the first of six things whose
     appearance in the world is difficult to encounter (A III 441;
     GS III 307). On the term Tathagata see ANV 331-344.

[12] In the appendix to MB (Vol. 1, part 2, book 12) it is pointed out
     that such men are called "Dullabha monks" in Myanmar. Some people
     misunderstand the expression dullabha (with difficulty), thinking
     it is therefore easier to ordain for life rather than for a short
     period. In actual fact, if it is rare to become a bhikkhu for a few
     weeks or months, it is much rarer to have the opportunity to become
     a bhikkhu for life.

[13] See Sv 529 and D-t II 165.

[14] //Tathagata-ppaveditassa dhamma-vinayassa desitassa vinnatassa
     dhammanu-dhamma-patipanno patubhavo dullabho lokasmim. A III 168f.,
     239f.; GS III 126f., 174f.

[15] D II 78f; DB II 83.

[16] Ledi Sayadaw discusses them in a different order than that given in
     the commentary and we follow his order here.

[17] For his story see Dhp-a II 116-126; BL II 169-176.

[18] See S III 119ff.; KS III 101-106 and Dhp-a IV 118f; BL IV 262f.
     Vism, Chapter IV, 45.

[19] The commentary gives //Sabbannu-bodhisatta// which the sub-
     commentary defines as //Maha-bodhisatta//.

[20] A I 25; GS I 23.

[21] Mp I 215. The story is given in DPPN II 1274.

[22] See S II 254ff.; KS II 169-174.

[23] A III 441; GS III 307.

[24] A III 168f.,  239f., 441; GS III 126f., 174f., 307; Dhp v. 182.

[25] S V 457; KS V 384.

[26] S V 457; KS V 384. See also M III 169; MLS III 214f.

[27] Spk III 302.

[28] Most of this discussion is based on MB, appendix to Vol. 1, part 2,
     book 12.

[29] See ANV 326.

[30] For the career of the Buddha Gotama see Bv (CB) and Bv-a (CSM).

[31] See ANV 325.

[32] Mp I 112.




               Worldwide  Contact Addresses
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          ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


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


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

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

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

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

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

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

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

*USA (West Coast)*: Contact Address: IMC-USA (West)
            c/o Joel Hill, 236 Stanford Shopping Center,
            Box 306; Palo Alto, CA 94304-1412, U.S.A.
            Tel: +1 415 459 3117, Fax: +1 415 346 7133

*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

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Published by the Sayagyi U Ba Khin Memorial Trust, United Kingdom
        Address as above, registered charity no. 280134
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