DOCSLIB.ORG

The Biography of the Venerable Sunlun Gu-Kyaung Sayadaw U Kawi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Biography of the Venerable Sunlun Gu-Kyaung Sayadaw U Kawi The Biography of the Venerable Sunlun Gu-Kyaung Sayadaw U Kawi and His Dhamma Discourses The Sunlun Way of Meditation Contents 1. Homage to the Three Gems. 2. Homage to the Teacher, the Founding Venerable Sayadaw of Sunlun Way of Meditation. 3. Preface. 4. The Life Story of the Venerable Sunlun Gu-Kyaung Sayadaw. 5. Abbreviated notes on the Questions by Ye Lei Sayadaw of Meik-tilar and Answers by Shin Kawi as a novice. 6. Answers to Questions by Ye Lei Sayadaw on the Prophetic Riddles current in those days. 7. Brief Account on Questions by Nyaung Lunt Sayadaw (U May Dawi) of Pitaka fame and Answers by Shin Kawi as a novice. 8. The Ordination into the Samgha Order and the Sayadaw’s first Sermon expressing joy. 9. The arrival of Daw Shwe Yi, the ex-wife, and her request for four favors. U San Tin’s request to Sayadaw U Kawi to expound Pat™ipatti Sa‚sana‚ (the Practical aspect of Buddha’s Teachings) 10. Daw Shwe Yi’s offering of a monastic abode for Sayadaw U Kawi’s residence at Maung Yin Paw Ravine. 11. Questions by Phet-Pin Ein Sayadaw of Pitaka fame and Answers by Sayadaw U Kawi on 10th May, 1925 at A-bya village, Bago township 12. Demarcation of a Sima (Ordination Hall) at Nemin-dara Mountaintop of Thaton. 13. Answering the questions asked by Joke-Pin Sayadaw U Tikkha on Seven Stages of Purity (Seven Stages of Visuddhi). 14. Answering for the second time to questions by the Venerable Phet-pin Ein Sayadaw and to Sayadaw U Pun…n…a and U Ja‚gara at Mo-daung village in 1925. 15. Answering the questions posted by the four Sayadaws. 16. Answering the questions by the Venerable Taung-thar Sayadaw U Aggavam–sa, (the title holder of ‘Aggamaha‚ Pan™d™ita’ and the Head of the Samgha Council) in July, 1930 at Taung-thar. And Sayadaw U Kawi wrote a short manual on his method of Vipassana‚ Practice. 17. Beginning of Sayadaw U Kawi’s residence at Sunlun Chauk Kyaung Monastery (now known as Sunlun Gu-Kyaung). 18. Discourse on Dhammacakka Sutta (The Wheel of Dhamma). 19. Discourse on Pat™t™ha‚na 20. Eradication of Anusaya (latent defilements) by Magga (Path Knowledge) The Three Worlds (The three Lokas) The Three Insight Knowledge (The three N‡a‚n™a) The Three kinds of Full Understanding (The three Parin…n…a‚) The Three Vat™t™a (The three Rounds of Rebirths) The Five Dhammas that ought to be known (the Five N‡eyya-dhamma–s). 21. Answering to questions by U Nu, the ex-Prime Minister of Myanmar, during Sayadaw U Kawi’s first visit to Yangon (Rangoon) in 1948, September. 22. Discourse on the Seven Attributes of the Virtuous. 23. Discourse on Karma (Kamma), Mind (Citta), Temperature (Utu,) Nutriment (A‚ha‚ra) - the four conditioning factors of Matter. 24. Four Extinctions and Four Livings. Rings of varying Conviction (Saddha). 25. A meeting between Sayadaw U Kawi and Daw Ngwe Bon, an Ana‚ga‚mi. 26. Supreme Attributes of the Dhamma. 27. Sermon on Set-kyar Daung Pagoda 28. Sermon on Dhamma Viha‚ra. 29. Five things that females understand. 30. Discourse on Pat™a‚ca‚ri‚. 31. Agonized by sons, tormented by daughters-in-laws, Such is the poor unhappy mother! 32. The Story of Ko Toke Kyee. 33. Discourse on Poke-ma Cetana‚‚ ( Basket of Volition ). 34. Discourse on the Path of Merits (Kuala) and Demerits (Akusala). 35. Method of Vipassana‚ Meditation as taught by the Venerable Sunlun Gu‚-kyaung Sayadaw. 36. The Story of Bilone Bird, the Oriental Skylark. 37. A Discourse on the ‘Five Enemies.’ 38. Discourse on the Cycle of Sam–sa‚ra and its Annihilation. 39. The Venerable U Loka-na‚tha’s Visit and His Obeisance to Sunlun Sayadaw. 40. The Officiating at Sima Demarcation Ceremony on 22nd March 1952 at Yangon Bout-htaw Sunlun Monastery established by U Tin Pe and Daw Thein Khin. 41. The Parinibba‚na of the Venerable Sunlun Sayadaw. 42. Than Tha-yar Aye Cetiya - The Pagoda of Sam–sa‚ra Peace. 43. Extract from a sermon by U Loka-na‚tha. 44. A tale of two friends. 44. Announcement. .
Load more

Recommended publications
  • The Paṭṭhāna (Conditional Relations) and Buddhist Meditation: Application of the Teachings in the Paṭṭhāna in Insight (Vipassanā) Meditation Practice
    The Paṭṭhāna (Conditional Relations) and Buddhist Meditation: Application of the Teachings in the Paṭṭhāna in Insight (Vipassanā) Meditation Practice Kyaw, Pyi. Phyo SOAS, London This paper will explore relevance and roles of Abhidhamma, Theravāda philosophy, in meditation practices with reference to some modern Burmese meditation traditions. In particular, I shall focus on the highly mathematical Paṭṭhāna, Pahtan in Burmese, the seventh text of the Abhidhamma Piṭaka, which deals with the functioning of causality and is regarded by Burmese as the most important of the Abhidhamma traditions. I shall explore how and to what extent the teachings in the Paṭṭhāna are applied in insight (vipassanā) meditation practices, assessing the roles of theoretical knowledge of ultimate realities (paramattha-dhammā)1 in meditation. In so doing, I shall attempt to bridge the gap between theoretical and practical aspects of Buddhist meditation. While scholars writing on Theravāda meditation - Cousins,2 King3 and Griffiths4 for example - have focused on distinction between insight meditation (vipassanā) and calm meditation (samatha), this paper will be the first to classify approaches within vipassanā meditation. Vipassanā meditation practices in contemporary Myanmar can be classified into two broad categories, namely, the theoretical based practice and the non- theoretical based practice. Some Burmese meditation masters, Mohnyin Sayadaw Ven. U Sumana (1873-1964)5 and Saddhammaransī Sayadaw Ven. Ashin Kuṇḍalābhivaṃsa (1921- ) and Pa-Auk Sayadaw Ven. Āciṇṇa (1934- ) for example, teach meditators to have theoretical knowledge of ultimate realities. While these meditation masters emphasize theoretical knowledge of the ultimate realities, other meditation masters such as the Sunlun Sayadaw Ven. U Kavi (1878-1952) and the Theinngu Sayadaw Ven.
    [Show full text]
  • The Buddhist World of Southeast Asia
    PART 1 THE POPULAR TRADITION ll too often a textbook picture of Theravada Buddhism bears little Aresemblance to the actual practice of Buddhism in Southeast Asia. The lived traditions of Myanmar,1 Thailand, Laos, Cambodia, and Sri Lanka seem to distort and sometimes subvert the cardinal teachings of nibbana, the Four Noble Truths, or the Noble Eightfold Path familiar to the Western student of Buddhism.2 The observer enters a Theravada Buddhist culture to discover that ordination into the monastic order (sangha) may be motivated more by cultural convention or a young man’s sense of social obligation to his parents rather than the pursuit of transforming wisdom; that the peace and quiet sought by a meditating monk may be overwhelmed by the amplified rock music of a temple festival; that somewhat unkempt village temples outnum- ber tidy, well-organized monasteries; and that the Buddha, austerely imaged in the posture of meditation (hVbVY]^) or dispelling Mara’s powerful army (bVgVk^_VnV) is venerated more in the hope of gaining privilege and prestige, material gain, and protection on journeys than in the hope of nibbana. The apparent contradiction between the highest ideals and goals of Theravada Buddhism and the actual lived tradition in Southeast Asia has long perplexed Western scholars. In his study of Indian religions, Max Weber made a sharp distinction between what he characterized as the “otherworldly mystical” aim of early Indian Buddhism and the world-affirming, practical goals of popular, institutional Buddhism that flourished in
    [Show full text]
  • Buddhist Modernism and the Rhetoric of Meditative Experience*
    BUDDHIST MODERNISM AND THE RHETORIC OF MEDITATIVE EXPERIENCE* ROBERT H. SHARF What we can 't say we can't say and we can't whistle either. Frank Ramsey Summary The category "experience" has played a cardinal role in modern studies of Bud- dhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or "mystical" experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the "stages on the path" are subject to a phenomenological hermeneutic-they are interpreted as if they designated discrete "states of consciousness" experienced by historical individuals in the course of their meditative practice. This paper argues that the role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century Asian reform movements, notably those that urge a "return" to zazen or vipassana meditation, and these reforms were pro- foundly influenced by religious developments in the West. Even in the case of those contemporary Buddhist schools that do unambiguously exalt meditative experience, ethnographic data belies the notion that the rhetoric of meditative states functions ostensively. While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not constitute the reference points for the elaborate Buddhist discourse pertaining to the "path." Rather, such discourse turns out to function ideologically and performatively-wielded more often than not in the interests of legitimation and institutional authority.
    [Show full text]
  • King's Research Portal
    King’s Research Portal DOI: 10.1080/14639947.2018.1536852 Document Version Peer reviewed version Link to publication record in King's Research Portal Citation for published version (APA): Kyaw, P. P. (2019). The Sound of the Breath: Sunlun and Theinngu Meditation Traditions of Myanmar. Contemporary Buddhism: An Interdisciplinary Journal, 20(1-2), 247-291. https://doi.org/10.1080/14639947.2018.1536852 Citing this paper Please note that where the full-text provided on King's Research Portal is the Author Accepted Manuscript or Post-Print version this may differ from the final Published version. If citing, it is advised that you check and use the publisher's definitive version for pagination, volume/issue, and date of publication details. And where the final published version is provided on the Research Portal, if citing you are again advised to check the publisher's website for any subsequent corrections. General rights Copyright and moral rights for the publications made accessible in the Research Portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognize and abide by the legal requirements associated with these rights. •Users may download and print one copy of any publication from the Research Portal for the purpose of private study or research. •You may not further distribute the material or use it for any profit-making activity or commercial gain •You may freely distribute the URL identifying the publication in the Research Portal Take down policy If you believe that this document breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim.
    [Show full text]
  • Sunlun Gu Kyaung Sayadaw
    The Life Story of the Sunlun Gu Kyaung Sayadaw This detailed Biography of the Venerable Sunlun Sayadaw U Kawi (*Kavi) was written by the Venerable U Soban™a (pronounced U Thaw-bana in Myanmar), the Vice-presiding Sayadaw (Taik-Oke) of Sunlun Gu Kyaung Monastery, as told by the Venerable Sayadaw U Kawi himself. The man who would be Sunlun Sayadaw U Kawi had, in his many past lives, fervently aspired to be liberated from Samsa‚ra (the innumerable rounds of rebirth), which is like a huge oceanic whirlpool where mind and matter are in continual succession of arising and perishing. He had, in numerous previous lives, done lots of good deeds to achieve that goal. At the time of Kassapa Buddha, the third Buddha of this earth (Badda kappa, the present world, is blessed by five Buddhas), he happened to be a parrot. One day, the parrot (while flying in search of food) saw the Buddha. Though he was an animal, by virtue of his Pa‚ramiƒ with inherent intelligence and wisdom, he knew that this resplendent human before him was a unique noble personage. Wanting to pay homage to the Kassapa Buddha, he flew down to the ground. With his two wings touching on top of his head in reverence, the parrot walked humbly towards the Exalted Buddha, bow down and offered fruits. With great compassion Kassapa Buddha accepted the offering, blessing the parrot with these words, “For this generous charitable deed, whatever your aspiration be, it shall be fulfilled as you so desired.” After saying so, the Buddha walked away.
    [Show full text]
  • SATIPAṬṬHĀNA Il Cammino Diretto
    SATIPAṬṬHĀNA Bhikkhu Anālayo SATIPAṬṬHĀNA il cammino diretto Pubblicato per distribuzione gratuita da Santacittarama Edizioni Monastero Buddhista Santacittarama Località Brulla 02030 Poggio Nativo (Rieti) Edizione italiana a cura di Bhikkhunī Dhammadinnā Traduzione di Letizia Baglioni © Bhikkhu Anālayo 2018 Edizione originale in lingua inglese: Satipaṭṭhāna, the direct path to realization, Birmingham, Windhorse Publications, 2003 (ristampa con variazioni minori 2007) Immagine di copertina: Theodor Franz Steffens Copertina: didodolmen Impaginazione: Bhikkhunī Dhammadinnā Stampa: Mediagraf, Noventa Padovana (Padova) ISBN: 9788885706071 Come atto di dhammadāna e in osservanza della regola monastica buddhista, Bhikkhu Anālayo declina l’accettazione di qualsiasi compenso derivante dai diritti d’autore della presente opera INDICE Elenco delle illustrazioni ix Introduzione 1 Traduzione del Satipaṭṭhāna Sutta 3 Capitolo I Aspetti generali del cammino diretto 15 I.1Lo schema del Satipaṭṭhāna Sutta 15 I.2 Panoramica dei quattro satipaṭṭhāna 20 I.3 L’importanza dei singoli satipaṭṭhāna per la realizzazione 23 I.4 Caratteristiche individuali dei satipaṭṭhāna 25 I.5 L’espressione “cammino diretto” 29 I.6 Il termine “satipaṭṭhāna” 31 Capitolo II Il paragrafo di “definizione” del Satipaṭṭhāna Sutta 35 II.1 Contemplare 36 II.2 Cosa significa “essere diligente” (ātāpī) 38 II.3 “Chiaramente cosciente” (sampajāna) 44 II.4 Presenza mentale e chiara coscienza 47 Capitolo III Sati 51 III.1 L’approccio alla conoscenza nel buddhismo antico 51 III.2 Sati 53 III.3
    [Show full text]
  • Strong Roots Liberation Teachings of Mindfulness in North America
    Strong Roots Liberation Teachings of Mindfulness in North America JAKE H. DAVIS DHAMMA DANA Publications at the Barre Center for Buddhist Studies Barre, Massachusetts © 2004 by Jake H. Davis This book may be copied or reprinted in whole or in part for free distribution without permission from the publisher. Otherwise, all rights reserved. Sabbadānaṃ dhammadānaṃ jināti : The gift of Dhamma surpasses all gifts.1 Come and See! 1 Dhp.354, my trans. Table of Contents TO MY SOURCES............................................................................................................. II FOREWORD........................................................................................................................... V INTRODUCTION.................................................................................................................... 1 Part One DEEP TRANSMISSION, AND OF WHAT?................................................................ 15 Defining the Topic_____________________________________17 the process of transmission across human contexts Traditions Dependently Co-Arising 22 Teaching in Context 26 Common Humanity 31 Interpreting History_____________________________________37 since the Buddha Passing Baskets Along 41 A ‘Cumulative Tradition’ 48 A ‘Skillful Approach’ 62 Trans-lation__________________________________________69 the process of interpretation and its authentic completion Imbalance 73 Reciprocity 80 To the Source 96 Part Two FROM BURMA TO BARRE........................................................................................
    [Show full text]
  • Satipatthana
    SATIPAṬṬHĀNA Bhikkhu Anālayo SATIPAṬṬHĀNA il cammino diretto Pubblicato per distribuzione gratuita da Santacittarama Edizioni Monastero Buddhista Santacittarama Località Brulla 02030 Poggio Nativo (Rieti) Edizione italiana a cura di Bhikkhunī Dhammadinnā Traduzione di Letizia Baglioni © Bhikkhu Anālayo 2018 Edizione originale in lingua inglese: Satipaṭṭhāna, the direct path to realization, Birmingham, Windhorse Publications, 2003 (ristampa con variazioni minori 2007) Immagine di copertina: Theodor Franz Steffens Copertina: didodolmen Impaginazione: Bhikkhunī Dhammadinnā Stampa: Mediagraf, Noventa Padovana (Padova) ISBN: 9788885706071 Come atto di dhammadāna e in osservanza della regola monastica buddhista, Bhikkhu Anālayo declina l’accettazione di qualsiasi compenso derivante dai diritti d’autore della presente opera INDICE Elenco delle illustrazioni ix Introduzione 1 Traduzione del Satipaṭṭhāna Sutta 3 Capitolo I Aspetti generali del cammino diretto 15 I.1Lo schema del Satipaṭṭhāna Sutta 15 I.2 Panoramica dei quattro satipaṭṭhāna 20 I.3 L’importanza dei singoli satipaṭṭhāna per la realizzazione 23 I.4 Caratteristiche individuali dei satipaṭṭhāna 25 I.5 L’espressione “cammino diretto” 29 I.6 Il termine “satipaṭṭhāna” 31 Capitolo II Il paragrafo di “definizione” del Satipaṭṭhāna Sutta 35 II.1 Contemplare 36 II.2 Cosa significa “essere diligente” (ātāpī) 38 II.3 “Chiaramente cosciente” (sampajāna) 44 II.4 Presenza mentale e chiara coscienza 47 Capitolo III Sati 51 III.1 L’approccio alla conoscenza nel buddhismo delle origini 51 III.2 Sati
    [Show full text]
  • Sunlun Biography-Preface.Pdf
    Preface The Venerable Sunlun Sayadaw U Kawi was born at Sunlun village, Myingyan Township in Myanmar, formerly Burma. In his early years, he worked as an office messenger in a Government Office. Later, in his thirties, his earnings as such was not sufficient to support his family, so he resigned from Government service and went to work in farming. He prospered as a farmer, made charitable acts offering candle lights at the village pagoda where he made noble wishes to be able to devote his life as a bhikkhu to propagate Dhamma. Because of a prophetical oracle, and because of his rapidly ascending prosperity in a short period of time (which was taken as an unlucky omen in local custom), he became apprehensive (Samvega) of Samsara, the unending rounds of births. So he started to practice Insight Meditation (Vipassana) diligently and by the end of twelve months’ time, his Insight and Wisdom got developed so high, he renounced the layman world leaving behind his wife, children, his property and all kinds of bonds and attachments, entering the Order of Samgha as a novice (Samanera). On the eighth day after becoming a novice, he reached the forth and final stage of Enlightenment rid of any defilements (Asava), and became an Arahat, a true son and disciple of the Buddha. He was then ordained as a full fledged bhikkhu and for thirty one years he preached and guided his many disciples along the Path to Nibbana with the unique method of Vipassana Practice to realize the four Noble Truths. And in 1952, on the 17th of May, Saturday, (9th waning day of Kasone, 1314 M.E.) at 4:55 p.m., for many, like the glorious sun setting into the west horizon, the most Venerable Sunlun Sayadaw passed away into Nibba‚na, the bliss supreme domain of the Buddhas, Paccekabuddhas and Ariyas.
    [Show full text]
  • Camminodiretto.Pdf
    SATIPAṬṬHĀNA Bhikkhu Anālayo SATIPAṬṬHĀNA il cammino diretto Pubblicato per distribuzione gratuita da Santacittarama Edizioni Monastero Buddhista Santacittarama Località Brulla 02030 Poggio Nativo (Rieti) Edizione italiana a cura di Bhikkhunī Dhammadinnā Traduzione di Letizia Baglioni © Bhikkhu Anālayo 2018 Edizione originale in lingua inglese: Satipaṭṭhāna, the direct path to realization, Birmingham, Windhorse Publications, 2003 (ristampa con variazioni minori 2007) Immagine di copertina: Theodor Franz Steffens Copertina: didodolmen Impaginazione: Bhikkhunī Dhammadinnā Stampa: Mediagraf, Noventa Padovana (Padova) ISBN: 9788885706071 Come atto di dhammadāna e in osservanza della regola monastica buddhista, Bhikkhu Anālayo declina l’accettazione di qualsiasi compenso derivante dai diritti d’autore della presente opera INDICE Elenco delle illustrazioni ix Introduzione 1 Traduzione del Satipaṭṭhāna Sutta 3 Capitolo I Aspetti generali del cammino diretto 15 I.1Lo schema del Satipaṭṭhāna Sutta 15 I.2 Panoramica dei quattro satipaṭṭhāna 20 I.3 L’importanza dei singoli satipaṭṭhāna per la realizzazione 23 I.4 Caratteristiche individuali dei satipaṭṭhāna 25 I.5 L’espressione “cammino diretto” 29 I.6 Il termine “satipaṭṭhāna” 31 Capitolo II Il paragrafo di “definizione” del Satipaṭṭhāna Sutta 35 II.1 Contemplare 36 II.2 Cosa significa “essere diligente” (ātāpī) 38 II.3 “Chiaramente cosciente” (sampajāna) 44 II.4 Presenza mentale e chiara coscienza 47 Capitolo III Sati 51 III.1 L’approccio alla conoscenza nel buddhismo antico 51 III.2 Sati 53 III.3
    [Show full text]
  • The Buddhist World of Southeast Asia Second Edition
    The buddhist world of Southeast Asia Second Edition Donald K. Swearer The Buddhist World of Southeast Asia SUNY series in Religious Studies Harold Coward, editor The BUDDHIST WORLD of Southeast Asia Second Edition Donald K. Swearer Published by State University of New York Press, Albany © 2010 State University of New York Press All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production by Robert Puchalik Marketing by Michael Campochiaro Library of Congress Cataloging-in-Publication Data Swearer, Donald K., 1934- The Buddhist world of Southeast Asia / Donal K. Swearer. — 2nd ed. p. cm. — (SUNY series in religious studies) Includes bibliographical references and index. ISBN 978-1-4384-3251-9 (hardcover : alk. paper) ISBN 978-1-4384-3250-2 (pbk. : alk. paper) 1. Buddhism—Social aspects—Southeast Asia. I. Title. BQ410.S93 2010 294.3’370959—dc22 2009039613 10 9 8 7 6 5 4 3 2 1 In memory of Kenneth K. S. Ch’en and Singkha Wannasi, mentors and friends Contents Preface to the Second Edition..........ix Acknowledgments ............xiii Introduction ..............xv PART I. THE POPULAR TRADITION ...... 1 Ideal Action ............. 4 Ritual Occasions, Merit, and the Appropriation of Power .
    [Show full text]
  • King's Research Portal
    CORE Metadata, citation and similar papers at core.ac.uk Provided by King's Research Portal King’s Research Portal DOI: 10.1080/14639947.2017.1313524 Document Version Peer reviewed version Link to publication record in King's Research Portal Citation for published version (APA): Ashin, J., & Crosby, K. (2017). Heresy and Monastic Malpractice in the Buddhist Court Cases (Vinicchaya) of Modern Burma (Myanmar). Contemporary Buddhism, 18(1), 199-261. https://doi.org/10.1080/14639947.2017.1313524 Citing this paper Please note that where the full-text provided on King's Research Portal is the Author Accepted Manuscript or Post-Print version this may differ from the final Published version. If citing, it is advised that you check and use the publisher's definitive version for pagination, volume/issue, and date of publication details. And where the final published version is provided on the Research Portal, if citing you are again advised to check the publisher's website for any subsequent corrections. General rights Copyright and moral rights for the publications made accessible in the Research Portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognize and abide by the legal requirements associated with these rights. •Users may download and print one copy of any publication from the Research Portal for the purpose of private study or research. •You may not further distribute the material or use it for any profit-making activity or commercial gain •You may freely distribute the URL identifying the publication in the Research Portal Take down policy If you believe that this document breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim.
    [Show full text]