Dhammadāyāda Meditation Center

As a branch of the renowned Pa-Auk tradition, we uphold the ancient teachings and techniques that guide practitioners towards inner peace and enlightenment through detailed instructions from ancient Buddhist texts. At Dhammadayada, we embrace the profound meditation methods in accordance to Visuddhimagga as taught by the Most Venerable Pa-Auk Sayadaw. These methods emphasize meticulous attention to the breath (Ānāpāna meditation) and the development of deep absorption states of concentration known as the ‘Jhānas’ in order to cultivate Vipassana insights.

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View From Our Center

Our center provides a supportive environment for both beginners and advanced meditators alike to embark on a transformative journey of self-discovery and to experience the peaceful state of Nibbāna within. Through meditation interviews, Dhamma talks, and personal guidance from experienced teachers, we aim to facilitate profound spiritual growth and realization for those who practise with sincerity, respect and diligence

Dhammadāyāda Meditation Centre

Dhammadāyāda Meditation Centre is the place where the tranquil surroundings in the foothills of Himalayas help nurture your spiritual growth and meditative development.

Welcome to Pa-Auk Nepal

Where we learn the Dhamma as taught by the Buddha, practice Samatha & Vipassanā meditation. In strict accordance with the standard Pali Texts, the Most Venerable Pa-Auk Sayadaw gives a practical overview of how a meditator develops absorption (jhana) with mindfulness-of-breathing, the thirty-two parts of one’s own body and that of others (near and far), repulsiveness of the body, the ten kasinas and four immaaterial states. Then the yogis use the ‘strong and powerful’ jhana concentration to perfect lovingkindness, compassion, appreciation joy, equanitmity, recollection-of-The-Buddha, foulness, and recollection-of-death. Next, with the light of jhana, yogis penetrate the delusion of compactness and see the subatomic particles of materiality, and see the ultimate materiality of one’s own body, that of others and throughout the universe; how likewise one can see the cognitive-processes of their own mind and that of others; how likewise one can examine their materiality and mentality of past lives, their present life and future lives (on this and other planes); and how likewise one can develop the remaining insight knowledges till the mind knows and sees Nibbana directly; it is fully aware of the (unformed) Nibbana as object.