How do Pa-auk Sayadaw's teachings hold up to the EBTs?

Textual analysis and comparative discussion on early Buddhist sects and texts.
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How do Pa-auk Sayadaw's teachings hold up to the EBTs?

Post by dylanj » Mon Jan 15, 2018 7:31 am

susukhaṁ vata nibbānaṁ,
asokaṁ virajaṁ khemaṁ,
yattha dukkhaṁ nirujjhatī

Oh! extinction is so very blissful,
As taught by the One Rightly Self-Awakened:
Sorrowless, stainless, secure;
Where suffering all ceases

etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭi nissaggo taṇhakkhayo virāgo nirodho nibbānaṁ

This is peaceful, this is excellent, that is: the stilling of all preparations, the relinquishment of all assets, the destruction of craving, detachment, cessation, extinction.

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Re: How do Pa-auk Sayadaw's teachings hold up to the EBTs?

Post by Subharo » Wed Jan 24, 2018 1:55 am

That sound of crickets you hear in response to your question is your answer.
Last edited by Subharo on Wed Jan 24, 2018 5:15 am, edited 1 time in total.
Subharo Bhikkhu
"There is but one taste on this path, the taste of freedom" -The Buddha :buddha1:

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Re: How do Pa-auk Sayadaw's teachings hold up to the EBTs?

Post by mikenz66 » Wed Jan 24, 2018 2:54 am

It's kind of a non-question, since Pa-auk's approach is firmly grounded in the Commentaries and Visuddhimagga. So, it's really a question of whether one regards those later developments as a logical progression that is compatible with the suttas, or as something deviant. There's little point in rehashing those arguments. Some find the Theravada approach really helpful, some don't. YMMV.

Having said that, Pa Auk teaches a highly-absorbed jhana approach that is comparable to, say Ajahn Brahm (access to jhana via light nimittas, deep absorption isolated from external stimulus, insight developed after exiting the jhana). Ajahn Brahm, claims to be teaching from the suttas.

Whereas many other "sutta" teachers teach a very different, much less absorbed, jhana, within which one can gain insight:

However, the Early Buddhism Forum is probably not the place for discussions of how the various modern teachers interpret jhana in their various ways. There is already a Great Jhana Debate thread here:


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