Vipassana Newsletter 1 March 2011

Vipassana Newsletter (HK Edition)

March 2011 In the tradition of Sayagyi U Ba Khin as taught by S. N. Goenka

HONG KONG VIPASSANA MEDITATION CENTRE Tel: (852) 2671 7031 Fax : (852) 8147 3312 Postal address: GPO Box 5185 HK Email: [email protected] Web: www.hk.dhamma.org

WORDS OF DHAMMA

Pare ca na vijānanti, People, other than the wise, do not realize:

mayamettha yamāmase; all of us in this world will die. ye ca tattha vijānanti, the wise who have realized it,

tato sammanti medhagā. never quarrel with others.

— Dhammapada 6

The Buddha’s First Discourse

The following article, condensed slightly for publication in the Newsletter, is by Patrick Given-Wilson, who is Regional Teacher for Australia and New Zealand and author of the summaries of Goenkaji’s Satipatthana Sutta discourses.

After his enlightenment, the Bud- be killed. dha gave his first discourse to the five friends who had accom- Tatra kho bhagava pañcavaggiye panied him during most of his bhikkhu amantesi. years of searching. It is called the Dhamma Cakkappavattana The discourse was given to his Sutta, the discourse that set in five former companions. They motion the wheel of Dhamma. It were a skeptical audience, believ- summarizes the Buddha’s entire ing that the Buddha had failed in teaching. his quest because he had given up fasting and physical austeri- The sutta starts: ties. As they saw him approach, they agreed to show him no spe- Ekam samayam bhagava Baranasi- cial respect. Nevertheless they yam viharati Isipatane Migadaye. listened, impressed by his seren- ity and the glow on his face. The scene is set in Isipathana, a sacred place near Varanasi fre- He declared to them that he had quented by recluses, hermits become a Buddha. And to over- and other saintly people. Within come their doubts, he explained it, Migada was a deer park and how he had achieved enlighten- sanctuary where no animal could ment. Vipassana Newsletter 2 March 2011

The Buddha’s First Discourse (cont’d)

Dveme, bhikkhave, anta pab- “Tathagata” was the term the bajitena na sevitabba. Katame Buddha used to describe himself. dve? It means literally “thus gone,” or one who has walked the path of Two extremes, bhikkhus, should truth. not be practiced by one striving for liberation. What two? He describes this Middle Path as the Eightfold Noble Path: … yo cayam kamesu kamasukhal- likanuyogo hino gammo pothuj- Ariyo atthangiko maggo, seyy- janiko anariyo anatthasamhito ... athidam – samma ditthi samma sankappo samma vaca samma … attachment and clinging to kammanto samma ajivo samma sensual pleasures, which is low, vayamo samma sati samma sama- coarse, vulgar, unworthy, and dhi. profitless … This Noble Eightfold Path, name- He decisively repudiates the path ly – right understanding, right of sensual pleasures. No one can thought, right speech, right ac- attain liberation from sensual tion, right livelihood, right effort, pleasures by indulging in them. right mindfulness and right con- This would have been obvious centration. to his audience. But his second statement would have seemed At one level, this was nothing radical: a decisive repudiation of new. The practice of morality al- the ascetic path they had been ready existed in India. Deep sa- practicing together. madhis were also practiced, and Gotama himself had practiced … yo cayam attakilamathanuyogo these in the past. Pañña was also dukkho anariyo anatthasamhito understood and accepted at least at the intellectual level. … attachment to self-torture, which is painful, unworthy, and However, the path starts with profitless. samma ditthi, and the ditthi (un- derstanding) must be samma He then describes the actual path (right). That means not only must he took, the Middle Path, and it be understood, it must also be states the result: experienced. Something can only be understood properly if it is Ete kho, bhikkhave, ubho ante actually experienced; otherwise anupagamma majjhima patipada it remains a mere philosophy or tathagatena abhisambuddha cak- view. Similarly, every step on the khukarani ñanakarani upasamaya Noble Eightfold Path is preceded abhiññaya sambodhaya nibbanaya by the word samma: to be right, it samvattati has to be experienced.

Between these extremes the Mid- He then states the keystone of his dle Path, realized by the Tathaga- teaching, the Four Noble Truths. ta, gives vision, gives knowledge, He describes each in turn: and leads to calm, to insight, to enlightenment and to nibbana. Vipassana Newsletter 3 March 2011

The Buddha’s First Discourse (cont’d)

Idam kho pana, bhikkhave, duk- to rebirth, bound up with pleas- kham ariyasaccam: jatipi dukkha, ure and desire, finding delight jarapi dukkha, byadhipi dukkho, now here, now there, namely, maranampi dukkham, appiyehi craving for sense pleasure, crav- sampayogo dukkho, piyehi vip- ing for existence, and craving for payogo dukkho, yampiccham na annihilation. labhati tampi dukkham – samkhit- tena pañcupadanakkhandha duk- The second Noble Truth is that kha. suffering arises with tanha, crav- ing. Sometimes samudayam i s This, bhikkhus, is the Noble Truth translated as “the cause” of duk- of Suffering: birth is suffering, kha, but more precisely it means aging is suffering, sickness is “arising.” Dukkha, the agitation, suffering, death is suffering, as- starts as soon as craving, tanha, sociation with the unpleasant is starts: they are simultaneous. suffering, dissociation from the This is experienced by a medita- pleasant is suffering, not to re- tor at a subtle level. This craving ceive what one desires is suffer- is the actual problem that leads ing—in brief the five aggregates to rebirth, ponobbhavika. of clinging are suffering. He describes three types of crav- Again at a mundane level, much ing, or tanha. The first is the of this was familiar to his audi- craving for sensual pleasures, ence. But there was a widespread kamatanha. This can be easily un- belief that beings of the highest derstood, but eradicating it alone celestial realms were immortal. is not enough. The second is the And here he states that all birth craving for any kind of existence, is dukkha and ends with a com- bhavatanha. Even if someone is prehensive rejection of clinging free of sensual pleasures, there to any kind of existence. is the craving for survival: “The ‘I’ must survive. No matter what Working deep inside, he had real- happens to the world or to other ized that any clinging to anything beings, I must be there in what- in the field of mind and matter ever plane of existence, to wit- was dukkha, suffering. The truth ness it and see it continue. Even of dukkha had to be accepted in liberation is something that ‘I’ every aspect of existence. Even must experience, ‘I’ must enjoy.” the most pleasant, subtle, tran- This craving gives rise to fur- quil experience had to be accept- ther rebirths, and so the round ed as dukkha because of its im- of suffering continues. The third permanence. and final craving is the desire for annihilation, vibhavatanha. Even … dukkhasamudayam ariyasac- craving for the end of existence cam: yayam tanha ponobbhavika is still craving. nandiragasahagata tatratatrabhi- nandini, seyyathidam kamatanha, Idam kho pana, bhikkhave, duk- bhavatanha, vibhavatanha. khanirodham ariyasaccam: yo tassayeva tanhaya asesaviragan- The Noble Truth of the Arising of irodho cago patinissaggo mutti Suffering is this craving, leading analayo. Vipassana Newsletter 4 March 2011

The Buddha’s First Discourse (cont’d)

This, bhikkhus, is the Noble Truth Idam dukkham ariyasaccam … of the Eradication of Suffering: pariññeyam…pariññatam. it is the complete eradication of that very craving, giving it up, re- This Noble Truth of suffering … is linquishing it, the liberation and to be experienced fully … is ex- detachment from it. perienced fully.

This craving must be totally erad- The fact of suffering, dukkha, icated, so that no root is left. had to first be accepted. But Elsewhere, in the Satipatthana that was mere intellectual knowl- Sutta, the Buddha describes in edge, merely a starting position. more detail how the eradication The second part was to under- must be complete at every step stand the need to experience di- of the mental process: in every rectly the entire field of dukkha— part of the mind, at every sense pariññeyam—because unless the door. entire field is experienced, there might be some aspect, some part The fourth Noble Truth is the way of dukkha, still considered free to reach that goal, the Eightfold from dukkha. However, this was Noble Path. still an intellectual decision. The third step was pariññatam—he … dukkhanirodhagamini patipada had explored the entire field of ariyasaccam: ayameva ariyo at- dukkha only when he had gone thangiko maggo, seyyathidam— beyond dukkha. So even in this samma ditthi, samma sankappo, first Noble Truth, all the Four No- samma vaca, samma kammanta, ble Truths are included. samma ajivo, samma vayamo, samma sati, samma samadhi. Idam dukkham samudayam ari- yasaccam … pahahatabbam … The Noble Truth of the Path lead- pahinam. ing to the eradication of suffer- ing is this Eightfold Path, name- This Noble Truth of the arising of ly right understanding, right suffering … has to be eradicated thought, right speech, right ac- … has been eradicated. tion, right livelihood, right effort, right mindfulness, and right con- The same applies to the sec- centration. ond Noble Truth, dukkha samu- daya. Mere acceptance that crav- In essence, the four Noble Truths ing is the cause of dukkha does are very simple: accept the fact not help. The craving has to be of suffering, understand how it eradicated:pahahatabbam. But arises, totally eradicate it, and even this is insufficient. The so realize the path to its eradica- third part must be completed— tion. But the Buddha’s enlighten- pahinam— tanha must actually be ment was actually to experience eradicated at the root level, so it. He elaborated, saying that that not a trace is left. So the sec- each Noble Truth has to be real- ond Noble Truth also completes ized in three different ways. Each all the Four Noble Truths. If it is truth is not a reality unless it is pahinam, totally eradicated, one witnessed, or experienced. is free from misery. Vipassana Newsletter 5 March 2011

The Buddha’s First Discourse (cont’d)

Idam dukkhanirodham ariyasac- and the four Noble Truths thus cam … sacchikatabbam … sac- become a twelvefold Noble Truth, chikatam. they cannot give the result of lib- eration from suffering. If some- This Noble Truth of the eradica- one merely accepted the truth tion of suffering … has to be wit- that there is misery, that there is nessed … has been witnessed. a cause of misery, that there is total eradication of misery and The third Noble Truth is the stage that there is a way to eradicate where there is no more mis- the misery, the acceptance would ery at all—the stage of nibbana. be no more than a philosophy— Mere acceptance that there is a logical but otherwise no differ- stage beyond mind and matter ent from any other philosophy. It is not enough. It has to be wit- could not have liberated him. nessed—sacchikatabbam. Then the third part is sacchikatam—it … pubbe ananussutesu Dhammesu is witnessed. When that was wit- cakkhum udapadi, ñanam udapa- nessed, he became free of all di, pañña udapadi, vijja udapadi, misery. All the four Noble Truths aloko udapadi. are included. … I had never heard such Dham- Idam dukkhanirodhagamini pati- mas before: vision arose, knowl- pada ariyasaccam … bhavetab- edge arose, wisdom arose, un- bam … bhavitam. derstanding arose, light arose.

This Noble Truth of the path lead- This is repeated for each part ing to the eradication of suffer- of each Noble Truth. These were ing … has to be developed … has truths, Dhammas that he had nev- been developed. er heard before: pubbe ananu- suttesu Dhammesu. When he ac- The fourth Noble Truth is the tually experienced them: cakkhum path. Again it has to be experi- udapadi, ñañam udapadi, pañña enced fully. Only then can it be udapadi, vijja udapadi, aloko said to have been completed. The udapadi, vision arose, knowledge first step is acceptance that this arose, wisdom arose, understand- is the path. The second is the in- ing arose, light arose. Each was tellectual decision that it has to his own direct realization. be developed, bhavetabbam. Both are necessary. But only actually The Buddha describes this path covering the entire path—bhavi- as dukkhanirodhagamini pati- tam—could liberate him, and by pada, the path to the cessation walking it he had accomplished of all misery. Elsewhere he de- the other three Noble Truths. So scribes the same path as veda- all four Noble Truths, when actu- nanirodhagamini patipada, the ally experienced, are each com- path to the cessation of all sen- plete in themselves and contain sations. This is because the path all the others. has to be experienced. The word used for experience in those days Therefore, unless each Noble was vedana, which also means Truth is worked out in three ways, Vipassana Newsletter 6 March 2011

The Buddha’s First Discourse (cont’d) sensation. So pariññatam means do the same. that the entire field of vedana, sensation, has to be experienced. Yato ca kho me, bhikkhave, imesu Elsewhere, he says, Yam kiñci ve- catusu ariyasaccesu evam tipari- dayitam, tam dukkhasmin—every vattam dvadasakaram yathabhu- sensation is connected with duk- tam ñanadassanam suvisuddham kha, with misery. Even the most ahosi, athaham, bhikkhave, ... pleasant sensation has to be un- ‘anuttaram sammasambodhim derstood as dukkha because it abhisambuddho’ti paccaññasim is anicca. There is the danger of clinging to this impermanent ex- But now that it was so purified, perience and of generating tan- he declared that “the match- ha, craving, toward it. Unless all less supreme enlightenment,” sensation is understood as mis- anuttaram sammasambodhim ery, there might remain a delu- abhisambuddho’ti, had been re- sion that some sensation really alized. It is an emphatic declara- does give happiness. tion of his enlightenment.

Yavakivañca me, bhikkhave, imesu Then finally comes the statement catusu ariyasaccesu evam tipari- of the result: vattam dvadasakaram yathab- hutam ñanadassanam na su- Ñanañca pana me dassanam visuddham ahosi, neva tavaham, udapadi – ‘akuppa me vimut- bhikkhave … ‘anuttaram sam- ti, ayamantima jati, natthidani masambodhim abhisambuddho’ti punabbhavo’’’ti paccaññasim. Knowledge and insight arose in As long as my knowledge and in- me: “Unshakable is my liberation. sight into reality “as it is” was This is the last birth. There is no not pure in these three aspects, more birth for me now.” in these twelve ways, concerning the four Noble Truths, I did not This concluded the discourse, claim to have realized matchless, and the five companions were de- supreme Enlightenment. lighted. All their skepticism was gone. The Buddha describes his com- mitment to truth, the acceptance Imasmiñca pana veyyakara- of reality “as it is,” yathabutha, nasmim bhaññamane ayasmato at every stage—a commitment kondaññassa virajam vitamalam that underpinned his exploration dhammacakkhum udapadi: ‘‘yam and his practice. This led to ñana kiñci samudayadhammam, sab- dassanam—knowledge with in- bam tam nirodhadhamma’’nti. sight, and purification. This had been his method of investigation: While this discourse was being he remained always with the re- given, the pure, stainless Eye of ality “as it is,” without getting Dhamma arose in the Venerable carried away by any philosophi- Kondañña, that: “Whatever has cal belief, desire, speculation or the nature of arising, has the na- imagination. Every meditator who ture of ceasing.” wishes for enlightenment has to Vipassana Newsletter 7 March 2011

The Buddha’s First Discourse (cont’d)

The Eye of Dhamma, dhammac- have started focusing inside. He akkhum, now arose in Kondañña, would have followed the same one of the five companions; that path, observing the reality, yatha is, he experienced nibbana. He bhuta, “as it is,” arising and pass- understood that whatever has the ing throughout the mind-matter nature of arising also has the na- structure. Continuing to observe, ture of passing away. he could reach the stage of ex- periencing dukkha nirodha, total This was a turning point because cessation. the discourse set in motion the Wheel of Dhamma. After an unim- Kondañña now worked vigorously aginably long period of prepar- and within a short time became ing and developing his paramis, fully liberated. He became known after successfully overcoming all as “ Kondañña the Wise.” obstacles to achieve enlighten- ment, the Buddha now had the Kondañña was the first of many capacity to teach others. who became liberated at that time. The path is the same for It must be understood that all, and we are fortunate that the Kondañña did not become en- technique is still available today. lightened simply by listening to It is therefore incumbent on all what the Buddha was teaching. meditators to make best use of Instead, as he heard the Bud- this path, for their own libera- dha’s words, Kondañña would tion. It is a rare opportunity.

Questions and Answers from Goenkaji Questions and Answers from Goenkaji drawn from various public talks and discourses

Question: Should I simply ob- Goenkaji: They are two sides of serve the sensations and let the same coin. Emotion is men- Dhamma do the rest, or should I tal and sensation is physical, but also make a conscious effort by the two are interrelated. Actually thought or in other ways to un- every emotion, anything that aris- derstand anicca? es in the mind, must arise along with a sensation in the body. This Goenkaji: Not only by thought, is the law of nature. but by experience. You are ob- serving sensation and you are Question: It seems to me that it experiencing the reality, “Well would take forever to eliminate look, it is anicca .” Then it works. the sankhāras one by one. Otherwise if you just experience sensations and don’t understand, Goenkaji: That would be so if “This is impermanent,” how will one moment of equanimity meant you develop equanimity, how will exactly one less sankhāras of the you develop pañña? past. But in fact, awareness of sensation takes you to the deep- Question: Would you say that est level of the mind and allows emotion and sensation are the you to cut the roots of past condi- same? tioning. In this way, in a relatively Vipassana Newsletter 8 March 2011

Questions and Answers from Goenkaji (cont’d)

short time, you can eliminate en- Question: I wonder whether we tire complexes of sankhāras, if can treat obsessive thoughts in your awareness and equanimity the same way that we treat physi- are strong. cal pain?

Question: Then how long should Goenkaji: Just accept the fact the process take? that there is obsessive thought or emotion in the mind. It is some- Goenkaji: That depends on how thing that was deeply suppressed great a stock of sankhāras you and now has appeared at the con- have to eliminate, and how strong scious level. Do not go into the your meditation is. You cannot details of it. Just accept emo- measure the past stock but you tion as emotion. And along with can be sure that the more serious- it, what sensation do you feel? ly you meditate, the more quickly There cannot be an emotion with- you are approaching liberation. out a sensation at the physical Keep working steadfastly towards level. Start observing that sensa- that goal. The time is bound to tion. come—sooner rather than later— when you will reach it. Question: Would you say that Vipassana is the only way to Question: My mind still remains reach enlightenment? immersed in sexual desire and as a result, I am unable to maintain Goenkaji: Enlightenment is the continuity of practice. What achieved by examining oneself can I do? and eliminating conditioning. And doing this is Vipassana, no Goenkaji: Fight this battle. Lust matter what name you may call is something that keeps follow- it. Some people have never even ing you life after life and it is a heard of Vipassana, and yet the very deep sankhāra. Whenever process has started to work spon- sexual desire arises in the mind, taneously in them. This seems to don’t focus on the object of the have happened in the case of a lust. Just accept the fact of lust number of saintly people in India, as lust. “At this moment my mind judging from their own words. is full of lust.” Accept this and But because they did not learn see what sensation you have. the process step by step, they At that moment, start observing were unable to explain it clearly whatever sensation predominates to others. Here you have the op- anywhere in the body, and keep portunity to learn a step-by-step understanding, “Anicca, anicca. method that will lead you to en- This is not permanent, this is lightenment. not permanent. This lust that has come is also not permanent; let me see how long it lasts.” In this way, the sexual desire becomes weaker and weaker and passes away. Vipassana Newsletter 9 March 2011

Children & Teenagers’ Course March 13, 2011

Children and Teenager Meditation Courses are offered to children aged 8 – 12 and teenagers 13 – 16 respectively.

Introductory Notes, Parent or Guardian Information Sheet, Code of Conduct and Application Form, are available at: www.hk.dhamma.org

Help Needed!

We are looking for the following items:

• Second-hand desk-top computer or note book • Video recorder or digital camera with video recording function • Second hand cargo/passenger van for Tung Wan Project

In addition, we are also looking for old students:

• who have had experience as a water-pipe technician to assist in center maintenance work; • who is able to cook (full-time or part-time) for the coming courses • who can help with packing up on Day 11

If you are able to help, please call Eva Kwok at 9155 7688. Vipassana Newsletter 10 March 2011

2011 Course Schedule Course No Course Date Type of Course 1 10D0127 Jan 12 - Jan 23, 2011 10-day course 2 01D0045 Jan 30 1-day old student course 3 10D0128 Feb 2 - Feb 13 10-day course 4 10D0129 Feb 23 - Mar 6 10-day course 5 CC0008 Mar 13 Children & Teenagers' Course 6 10D0130 Mar 16 - Mar 27 10-day course 7 01D0046 Apr 3 1-day old student course 8 10D0131 Apr 6 - Apr 17 10-day course 9 10D0132 Apr 20 - May 1 10-day course 10 03D0024 May 12 - May 15 3-day old student course 11 10D0133 May 18 - May 29 10-day course 12 03D0025 Jun 3 - Jun 6 3-day old student course 14 10D0134 Jun 8 - Jun 19 10-day course 15 10D0135 Jun 22 - July 3 10-day course 16 03D0026 July 7 - July 10 3-day old student course 17 10D0136 July 13 - July 24 10-day course 18 01D0047 July 31 1-day old student course 19 10D0137 Aug 3 - Aug 14 10-day course 20 10D0138 Aug 17 - Aug 28 10-day course 21 03D0027 Sept 1 - Sept 4 3-day old student course 22 10D0139 Sept 7 - Sept 18 10-day course 23 DW006 Sept 24 - Sept 25 Dhamma worker workshop 24 10D0140 Sept 28 - Oct 9 10-day course 25 10D0141 Oct 12 - Oct 23 10-day course 26 Sati 008 Oct 28 - Nov 6 Satipatthana Sutta Course 27 CC0009 Nov 13 Children & Teenagers’ Course 28 10D0142 Nov 16 - Nov 27 10-day course 29 10D0143 Nov 30 - Dec 11 10-day course 30 10D0144 Dec 21 - Jan 1 2012 10-day course

Remarks:

• 1-day and 3-day courses are only open to those who have completed a 10-day Vipassana Meditation course with S.N. Goenka or his Assistant Teachers.

** Old students must fulfill the requirements below to be qualified for the Satipatthana Course: 1. Have completed at least three full 10-day courses with S. N. Goenka or one of his appointed assistant teachers. 2. Have practiced this technique for at least one year. 3. Have not practiced any other meditation techniques since the last course with S. N. Goenka or his appointed as- sistant teachers. 4. Have tried the best to maintain daily practice. (One hour in the morning and evening) 5. Endeavor to undertake five precepts in daily life, and must undertake to observe in particular the 3rd precept (ab- staining from sexual misconduct) and the 5th precept (abstaining from intoxicants) once registered for the course.

*** For new students, old students and dhamma workers, please submit your application form at least ONE week before the commencement of the course.

The existing Hong Kong Vipassana Meditation Centre is a temporary centre. We hope this precious facility can be fully utilized by your efforts in spreading the 10 day Vipassana course to your friends and family members, for the benefits of many, for the real happiness, real peace and real harmony!

★ Register on-line! Fast & convenient! Visit HK Vipassana Meditation Centre website at www.hk.dhamma.org. Choose your course by clicking the course date on the course schedule page. Fill in the on-line registration form and submit. Vipassana Newsletter 11 March 2011

Latest Updates of the Hong Kong Vipassana Centre

1) Group Sitting Venues 3) Protect the Environment, Save Paper / Update Your Contact Details Group Sitting is opened for old students at the following venues: Old students who would like to receive Vipassana Newsletter by email or who Fo Tan Venue have changed the contact details, please email your name in Chinese and English, Date and time: Every Sunday Morning new address, email address and telephone 9:50 am to 11:30 am number to [email protected] or fax to Address: Flat A, 10/F, Valiant Industrial 8147 3312. Building, Au Pui Wan Street, Fo Tan (Fo Tan Train Station Exit D) 4) Donation Registration: Please contact Timothy Wong Tel: 90127697 If old students wish to practice their dana Email: [email protected] paramis (donation), please:

Causeway Bay Venue a) Direct Transfer Beneficiary Bank: Hang Seng Bank Ltd. Date and time: Every Sunday Morning 10 Bank Address: am to 12 noon 83, Des Voeux Road Central, Central, Address: Rm. 1103 Fortune Centre, Hong Kong 48 Yun Ping Road, Causeway Bay, HK Beneficiary Account No.: ( MTR Causeway Bay Exit F) 263-279812-668 (for HK Dollars account) Registration: Please contact Bobo 263-279812-201 (for US Dollars account) Tel: 69995005 Beneficiary Name: Hong Kong Vipassana Meditation Centre Ltd. Please bring meditation cushion if necessary. Swift Code: HASEHKHH

2) Monthly Vipassana Trustee’s Meeting b) Via Cheque Please send your crossed cheque payable to: Old students who are interested in knowing “Hong Kong Vipassana Meditation Centre more about the operation of the Hong Kong Ltd.” to Box 5185, GPO, Hong Kong. Centre and who are willing to help with the centre’s affairs are welcome to participate We should be grateful if you would send rel- in the Monthly Trustee’s Meetings. evant information after you made the donation One-hour pre-meeting group sitting will to us via email: [email protected] or start at 10:00am, and the Trustee’s Meet- fax: (852) 8147 3312. ing will begin at 11:15am and end at around 1:00pm. Hong Kong Vipassana Meditation Centre is a registered Charitable Organization. Please Meeting Schedule: provide your full name and correspondence Jan 09, Feb 20, Mar 27, Apr 17, May 08, address. Receipt will be sent to you to claim Jun 19, Jul 24, Aug 28, Sep 18, Oct 23, for tax deduction. Nov 27, Dec 18. Vipassana Newsletter 12 March 2011

The Development Project of the New Centre in Tung Wan, Lantau Island

Progress Update:

December 2010 October 2010

After receiving the signed Special Condi- The project is now in detailed design and tions for the Private Treaty Grant from us, ground investigation stage. The Man- the Lands Department officially handed agement Committee has invited several over the site on 7th December, 2010. Un- consultants firms for tendering the con- der the grant condition, we have to com- sultancy agreement, in order to arrange plete the project within 48 months; that submission to the Buildings Department is, the new centre must be completed be- for approving the design and issuing per- fore December 2014. Besides, we have to mit for the construction. finish the entrance path before December 2012 (within 24 months). September 2010 Excluding the land premium, the total estimated cost of the project is about The long awaited day has eventually HK$36,000,000. We have already started come!!! It has been six years since we land surveying on 17th December, 2010, submitted the land application to the Hong with satisfactory progress so far. Kong Government Home Affairs Bureau in June 2004.

November 2010 Today, we feel excited to announce that in September 2010, the Hong Kong Vipas- We have officially appointed Paul Tong sana Meditation Company Limited bought and Associates (PTA) as the consultant a site from the Hong Kong Government at and project manager, and Terry Survey- a premium of HK$28.37million. Situated in ing Service (TSS) to carry out land sur- Tung Wan, Lantau Island, the site is about veying. The project is now at the stage of 7,540 sq.m. in area and will be used for land surveying, investigation and detailed developing the permanent Vipassana cen- design, in preparation for obtaining ap- tre in Hong Kong. proval from the Buildings Department on the design and the construction work. The Management Committee holds a monthly meeting with PTA to monitor the progress of the design and related works. Vipassana Newsletter 6 August 2007

Web Versions of the Hong Kong Vipassana Newsletter

Hong Kong Vipassana Newsletter can be viewed and downloaded from: http://www.vnl.dhamma.org/local/ap/hk/

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香港內觀靜坐中心有限公司 捐款承諾書 Hong Kong Vipassana Meditation Centre Ltd

(依據香港稅務條例規範,豁免課稅之非營利性組織) (Non-profit making organization exempted from tax DANA under section 88 of the Inland Revenue Ordinance)

Postal address: GPO Box 5185, Hong Kong Tel: 2671 7031 Fax: 8147 3312 PLEDGE Email: [email protected] Website: www.hk.dhamma.org

我願意捐款給 香港內觀靜坐中心有限公司 : I would like to make a contribution to the Hong Kong Vipassana Meditation Centre Ltd : ☐ 以購買東灣土地及興建新中心 For purchase of land and development of the proposed Centre at Tung Wan ☐ 以作課程及日常營運經費 For course and operating expenses

姓名 Name : ______聯絡電話 Phone No. ______電郵 Email Address : ______連絡地址 Address: ______捐款形式 Donation: ☐ 一 次 過 捐 款 One-off Donation HK$ ______

☐ 每 月 捐 款 Monthly contribution of HK$ ______捐款辦法 Payment method:

☐ 直接轉帳 / By direct transfer ： l 恆生銀行 (024) / Hang Seng Bank (024) (Swift code: HASEHKHH) l 帳戶 / Account No. : 228 261715 883 l 受款人 / Beneficiary: 香港內觀靜坐中心有限公司 l Beneficiary : Hong Kong Vipassana Meditation Centre Ltd

☐支票匯票 / By sending a cheque or money order ： l 抬頭: 香港內觀靜坐中心有限公司 l Payable to : Hong Kong Vipassana Meditation Centre Ltd

超過港幣100 元之捐款在香港是可以銷稅的,請選擇本中心簽發收據之形式。 Donations of over HK$ 100 are tax-deductible in Hong Kong. Please tick the appropriate box if you wish / or do not wish to receive any receipts. ☐ 每六個月 Bi-annually ☐ 每年 Annually ☐ 不需要 Not Necessary

捐款請填妥 捐款承諾書 寄回本中心 Please print clearly using BLOCK LETTERS and return to following address • 地址 Address:香港郵政總局信箱5185 號 / Postal address: GPO Box 5185, Hong Kong

查詢 Enquiry : Eva Kwok 郭小姐 TEL: 9155-7688 EMAIL: [email protected]