26 March 2014

Sacca Dhamma Teaching At Wat Ananda Metyarama Thai Buddhist Temple, Singapore (13th March 2014)

Sacca Dhamma and Middle Way
Teaching of ThaBarWa Sayadaw U Ottamasara
at Wat Ananda Metyarama 
Thai Buddhist Temple, Singapore
13th March 2014 (pm)

We should try to let go of our physical, verbal and mental actions. All these actions are to do-only, not neither to be rejected nor to be attached.

As human beings, some have strong attachment for physical actions. Some people love speaking and some like thinking. In order to be doing-only we should try to abandon our own actions. Abandoning actions is ... 'not doing anything' ... neither attaching nor rejecting. If we are lazy we don’t want to meditate, this is because of attachment for the practice of meditation. If we are not mindful we are rejecting the right action.

If we have intelligence to understand the practice of meditation we must be able to follow the Middle Way. If we are not interested in the teaching of the Buddha, we are wasting our valuable time. The life of Buddha and his teachings are very precious.  We should value Buddha and his teachings.

The practice of mindfulness on our mind and body is necessary. Meditators should pay attention to Buddha, Dhamma and Sangha. We should keep Buddha, Dhamma and Sangha in our mind.

If we can keep Buddha, Dhamma and Sangha (Triple Gems) in our mind, we will become Noble Persons. Thinking about money, food, medicine and family are our normal works.  Most of the beings (human beings) are thinking about themselves, food and shelter.  This is the reason why most of the living beings cannot keep this Triple Gems in their mind.

With this right understanding, let go off everything from the mind. Many food and medicine are not essential for the meditator (yogi). If we meditate, we do not need food for the whole week. The practice of mindfulness with detachment, or the Middle Way is complete by itself.

Eating, sleeping, speaking, thinking with attachment is not the right way. Most of us are following this traditional way. This is why we never feel satisfied with ourselves and with our actions.

Our attachment is demanding eating after eating, sleeping after sleeping, thinking after thinking, working after working. We should meditate with this right understanding. We must use the right understanding to meditate. If we are following the right way, our own right understanding will arise.

We should close our eyes gently. Whenever we use our eyes, it should be gentle. Using with grasping as 'my' or 'yours' is our habitual mistake. Be gentle in using the mind and the body. Using with grasping or using with the idea of someone or something is wrong. The truth is ever new impermanent nature, no something, no someone, no 'I' no 'you', not 'mine' not 'yours'.

Relax the mind and the body. The action of relaxing is to do-only without attachment. In order to be doing-only, we must let go of all the tensions and then we must abandon the centering of this action. 

The action of relaxing and mindfulness are important. In order not to attach to this action, try to abandon paying attention to this action. It is necessary to be mindful of whatever appears in our mind and body.

Keep the breath in mind. Begin the practice of mindfulness with your natural breath. Breathing is to be using-only. In order to be using-only, we must be mindful on the present breath and try to stop paying attention to it. Be mindful all the time and stop paying attention to ourselves and to our actions.

We must keep on and on doing good actions. No need to pay attention to what we are doing and to what happens to us. The practice of mindfulness is right action. Mindfulness need to be going on and on. Stopping the practice of mindfulness is wrong. Thinking about the practice of mindfulness is also wrong.

Learning or practicing Dhamma is right action. In order not to reject, we must keep on mindfulness. In order not to attach, stop paying attention to our present action of mindfulness and our experience. The action of mindfulness must be free from the idea of something or someone.

Seeing from the ground or seeing from the sky might be different. All our views or knowing are based on one place, one time and on one person. The view of someone or something is incomplete. In order to understand the original impermanent nature and permanent nature, we must be able to detach from the idea of someone or something. 

I am guiding how to follow the Middle Way. The Middle Way is free from rejecting or attaching. It might be difficult to follow the Middle Way. Knowing about the Middle Way is a great chance. We should not miss this chance. Most of the people have no chance even to understand the Middle Way. We all have a chance to know the Middle Way.  That is why we must follow it.

We should invest (dedicate) our intelligence, our ability and our life to follow the Middle Way. Thinking about Buddha, Dhamma and Sangha (Triple Gems) is very difficult for most of the people. Most of the people are busy with normal works and normal people.  Because of the strong attachment to the modern age, modern people and modern works, they do not pay attention to Buddha and his teaching.

We should not reject the modern world so also we should not reject Buddha and his teaching. Although we cannot escape from the modern age we should try to detach from it. Using with attachment is wrong. Doing with attachment, experiencing with attachment is wrong. All the causes and effects are to do-only, to use-only, to know-only and to experience-only, without attachment.

We should keep our mind clean and pure all the time. We might be old, be sick, and die. No one can escape from that process. But we can be free from the idea of: 'I am young, I am old, I am sick, and I will die'.  All the good and bad effects are to experience-only, not to grasp as something which we own.

The truth is ever new impermanent nature. Not something, not someone.  The ability to know, to remember, to feel, to make actions is not made by someone or something; these are abilities of the ever new impermanent nature. No one is listening, no one is teaching, only the ability or power of ever new impermanent nature is happening. Try to stop the habit of thinking about someone or something. This is the practice of detachment.

End of the teaching.

13 March 2014

Dhamma Discussion with Swiss Yogi (25th April 2013)

Teaching of ThaBarWa Sayadaw U Ottamasara
Question and Answer and Dhamma Discussion
with Swiss Yogi
at ThaBarWa Centre (45th Street)
25th April 2013

Dhamma Teaching
Try to know about your mind. We are always busy with our mind and body but what we know about it, it is something which we own. We think this body as being our own; mind as our body. That understanding is wrong. The truth is: to use-only; mind and body is to use-only. Not something, not someone. We are used to understand mind and body as something which we own.

Practicing meditation is in order to know the truth about the mind and body which we are using. In fact the mind and body is to be used-only; all oral, physical and mental actions are to be done-only. Whatever happens to the body and mind is to be experienced-only; not to be thought as being something or someone. It might be hot or it might be cold, you might be sad or you might be happy, whatever happens to your body and mind try to experience-only. Don’t think it as being reality; don’t think it as being something or someone.

We are using the wrong understanding; the aim of meditation is to be free from the wrong understanding. In order to be free from the wrong understanding you have to meditate, to keep precepts and to do good deeds. Doing good deeds is using our life, our qualities, and our intelligence not only for yourself but for everyone, for all.

If you are working for yourself it is not doing good deeds. If you are working for other people, for everyone, you are doing good deeds.  If you are doing what you want to do, if you are saying what you want to say, if you are staying where you want to stay it is not doing good deeds. Taking precepts, not to hurt other people, not to tell lies, not to take others belongings, not to drink alcohol. Whatever you do, you should pay attention not to break the precepts.

Meditation is especially concerning our mind. We use our mind for our own desire, not for doing good deeds. Doing good deeds means try to meditate. You have to relax your mind and body; you have to close your eyes.

 Instead of thinking about something, just pay attention to your nose. We are always breathing so there is touching sensation under our nose caused by the breath. You must be mindful to the present touching sensation under your nose. This practice intends to know about the truth about our mind.  If you are paying attention to the place, to your family, to your country this is not doing good deeds. You misunderstand yourself as being someone. You misunderstand your mind as being your own; that understanding is wrong. If we don’t meditate, our understanding is naturally wrong.

By relaxing the mind and body, you must try abandoning grasping to the mind and body. Whenever we use our mind and body there is grasping, grasping as being our own; grasping as being our mind and body. In fact our mind and body is just to use-only, not to reject, not to be attached to but to use-only. Paying attention to our breath is also to know about the body which we are using. In fact, the truth is: ever new impermanent nature, not something, not someone.

Because of not knowing the truth of: ever new impermanent nature, we misunderstand our mind and body as being something or someone. If we don’t meditate, our mind will be mindful to the sight, to the sound, to the taste, to the body; our mind will be busy with the normal life. With meditation we have to be mindful to the body and mind and in this way we will be able to understand about the truth which is: ever new impermanent nature.

The aim of meditation is to be mindful to the inside. If you don’t meditate your mind will be busy with the outside of the body. When you meditate you have to be mindful to the inside of the body. In this way you can understand about the mind and body. You think mind and body as being your own but the truth is: ever new impermanent nature, not something, not someone. Although we are using our body and mind we don’t know about the truth of the mind this is why our understanding is wrong. The truth is:  ever new impermanent nature, always changing. Not something, not someone. 

Question and Answer
Question  :  How to meditate when sitting meditation?
Sayadaw  :  You must try to know whatever happens to your body, to the mind, naturally. The body is always changing; the mind is also always changing. What you must do is to know the present happening all the time. Know the present situation simply, without the idea of “I” or “you”, someone or something. Don’t think about yourself or other people don’t think about time and place. Just try to meditate-only. If you are happy try to know your happy mind simply, without the idea of someone or ‘I’. 

You must not reject whatever happens to the mind and body and also you must not attach to whatever happens to your mind or body. Mind and body is not much different one from another. What you must do is to know the present happening, be mindful to the present situation of the mind and body. When doing so you must be careful not to attach or to reject the present situation.
Try to be free from rejecting the present situation.

You might feel well or you might feel sick, whatever happens you must be mindful to the present situation. Must not be happy or be sad. In this way, you will understand the mind is not your mind; mind is just mind; to use-only, not neither to reject nor to attach, not something, not someone. In order to know about the truth about the mind you have to meditate.

The idea of something or everything, someone or everyone, this is the problem. The truth is no something, not someone but to use-only, to do-only, to know-only and to experience-only.

Because of attachment we have to take care of ourselves, in fact the truth is: no self, non-self.  You think there is self, there is someone. The truth is: no self. Because of attachment you see something, your see someone, you see the tree and the sky. Because there is attachment.

Whatever we do, we do it with attachment, attachment for living beings and non-living beings. This is why; whatever we see is something because of attachment for something. Because of attachment for the place you know “this is a country”. This knowing is coming from the attachment for the place; attachment to belongings: “this is my luggage”, ‘”this is my friend”, this is because of attachment.

Whatever we do there is attachment this is why we cannot know the truth which is: ever new impermanent nature. If there is no attachment you can see the truth of ever new impermanent nature clearly. When we see, we see something or someone, because of attachment we cannot see clearly the truth of impermanent nature; because of attachment for something or someone; attachment for living beings and non-living beings.

Whatever we see, it is living beings and non-living beings because of attachment to it. If there is no attachment for it, seeing would be seeing-only, earing would be earing-only, doing would be doing-only. Because of attachment to male and female you see “this is a male”, “this is a female”.

If there is no attachment you can see the impermanent nature. The truth is:  ever new impermanent nature. Not the body, not the mind. Ever new impermanent nature. When you will know that truth there will be no attachment. If there is attachment, there is non-enlightenment. If there is detachment there is enlightenment.

The aim of meditation is to be enlightened. To know the truth: ever new impermanent nature and permanent nature. All is created truth: mind and body, life, living beings and non-living beings, all is just created truth. No created truth is permanent. The original truth is ever new impermanent nature and permanent nature, which is permanent.

Question  :  Did you say the aim of meditation is end of attachment?
Sayadaw  :  The aim of meditation is to be free from attachment. Attachment is always in our mind. Attachment to living beings and non-living beings, attachment for the life. It is because you think it is real.

End of the interview.

10 March 2014

Schedule of Alms Round by ThaBarWa Sayadaw U Ottamasara and Sangha

Schedule of Alms Round by
ThaBarWa Sayadaw U Ottamasara
and Sangha
at Wat Ananda Metyarama Thai Buddhist Temple 
in Singapore

The daily alms-round and the alms food collection observance is dated back to Lord Buddha's time as can be seen from the Pindapataparisuddhi Sutta (Sutta 151 of the Majjhima Nikaya - translated by Bhikkhu Nanamoli and Bhikkhu Bodhi) and is continued to this day by the ordained Sangha (monks) in all Theravada countries.  

Alms offering is a means of doing good deeds and developing generosity by lay Buddhist.  Indeed, the alms round provides the devotees with the opportunity to support to the Sangha and the monastery.

It also said to create a field of merit for all sentient beings, an opportunity to show the true qualities of the heart. Freely giving from a generous heart loosens the grip of selfishness. Both donor and recipient are enriched by this practice.

The alms round also reminds monks that their practice is not just an individual matter and that they depend on, and are indebted to, others for food and provisions. Food collection and consumption is a duty of the Theravada Buddhist monk and this is enshrined in the ordination procedure of the monk. As part of the ordination procedure, every newly ordained Theravada Buddhist monk will be given the following admonishment by his preceptor ... "Going-Forth has alms-food as its support. For the rest of your life you are to endeavour at that".

The alms bowl, a symbol of the monastic order, symbolizes dependence on others, all-acceptance and generosity.

During the alms round, as a group, monks walk single-file according to seniority, that is, ordination date. The robes are arranged formally, covering both shoulders.  

The monks walk barefooted into a street and then from house to house, not favoring rich or poor neighborhoods, accepting, but not requesting, what is freely donated (dana, offering) 

If you would like to make an offering, please approach one of the monks and place your donation (dana, offering) in the alms bowl. If your offering is too large to fit into the bowl, it can be symbolically placed there and then given to one of our lay volunteers who helps with this ceremony. 

When making a donation (dana) during the alms round, donors may ask that the merit from their offering benefit a friend or relative, as well as sentient beings caught in distressing conditions or difficult situations. 

Giving (dana, donation) is one of the essential preliminary steps of Buddhist practice. When practiced in itself, it is a basis of merit or wholesome kamma. When coupled with morality, concentration and insight, it leads ultimately to liberation from samsara, the cycle of repeated existence.  

Lord Buddha said that the practice of giving (dana, donation) will aid us in our efforts to purify the mind. Dana accompanied by wholesome volition help to eradicate suffering in three ways. 

First, when we decide to give something of our own to someone else, we simultaneously reduce our attachment to the object; to make a habit of giving can thus gradually weaken the mental factor of craving, one of the main causes of unhappiness. 

Second, giving accompanied by wholesome volition will lead to happy future births in circumstances favorable to encountering and practicing the pure Buddha Dhamma. 

Third, and most important, when giving is practiced with the intention that the mind becomes pliant enough for the attainment of Nibbana, the act of generosity will help us develop virtue, concentration and wisdom (sila,samadhi, pañña) right in the present. 

These three stages make up the Buddha's Noble Eightfold Path, and perfecting the path leads to the extinction of suffering.

The purity of the recipient is another factor which helps determine the kammic fruitfulness of a dana. The worthier the receiver, the greater the benefits that will come to the donor.  Therefore, to earn the maximum merit, we should give as much as we can, and as often as possible, to the noble ones. Gifts to a Sangha and bhikkhu who strives for the state of a noble one, or to a Buddhist yogi (meditator) who lives by the Five Precepts, will also yield bountiful results.

Generosity associated with wisdom before, during and after the act is the highest type of dana. The most excellent motive for giving is the intention that it strengthens ones efforts to attain Nibbana. Liberation is achieved by eliminating all the mental defilements (kilesa), which are rooted in the delusion of a controlling and lasting "I."

Once this illusion is eradicated, selfish thoughts can no longer arise. If we aspire to ultimate peace and purity by practicing dana or doing good deeds, we will be developing the dana parami, the perfection of giving, building up a store of merit that will bear its full fruit with our attainment of enlightenment.

As we progress towards that goal, the volition involved in acts of doing good deeds or  dana will assist us by contributing towards the pliancy of the mind, an essential asset in developing concentration and wisdom, the prime requisites of liberation.

We are very grateful to be able to carry on this Theravada Buddhist tradition in Singapore. We are indebted to the Ajans (abbots), officials and the volunteers of Wat Ananda Metyarama Thai Buddhist Temple for allowing us to practice the ancient way of Lord Buddha at the temple premises. 

We will be doing alms round, with no expectations, as per following schedule .....

Venue :
Wat Ananda Metyarama Thai Buddhist Temple
50B Jalan Bukit Merah Road
Singapore 169545
(Bus: 120, 147, 167, 196, 197, 961,
Nearest MRT Station: Outram Park, Redhill)

Date :
From 12th to 16th March 2014

Time :
From 10:45am to 11:15am

Please take this opportunity to perform dana (donations) to ThaBarWa Sayadaw U Ottamasara and the Sangha who are virtuous and selfless.

sadu ... sadu ... sadu ...

8 March 2014

Dhamma Dialogue with French Yogi, 28th May 2013

Teaching of ThaBarWa Sayadaw U OttamasaraView blog
Middle Way and Sacca Dhamma Dialogue
with French Yogi
at ThaBarWa Centre (45th Street)
28th May 2013

Question  :  Is the observer the same as the “moving mind”?  Sometimes I can withdraw from the mind and stay in a still place watching the mind going from place to another.  Is this mind the same as the observer?
Sayadaw  :  There is no person, no someone, so there is no observer, no meditator. Someone is to use-only. You should not think about someone or something. Just the truth is ... ever new impermanent nature; not someone, not something.

Question  :  Is this still mind a bridge between the consciousness and what we call enlightenment?
Sayadaw  :  You should not pay attention to your mind, not pay attention to something, or to “someone is working”, or to “someone is still”. That is the nature of mind.

Although you are using the mind, you don’t know about the truth of the mind. The truth of the mind is : not to reject, not to be attached but to use-only, to experience-only.  There might be stable mind, there might be busy mind, there might be angry mind but you should not pay attention to what is happening to the mind.  You should pay attention to the truth of : to use-only, to experience-only, not to reject, not to be attached.

You should know about the truth of the created truth, the truth of the mind, the truth of the body.  You take care of yourself.  This means that you take care of your mind and body.  This is because of  the wrong understanding of : there is “I”, there is “you”.  We are used to take care of ourselves because there is the wrong understanding of “I” and “you”.

The truth is : to use-only, to experience-only, not to reject, not to be attached.

You should not forget the truth: to use-only, to experience-only, to do-only.

Whatever you do, don’t forget the truth of do-only, not to be attached. 

Not to be attached means that if you pay attention to your actions, there is attachment.  If you are interested in what is happening, in what you are doing, there is attachment. If you are interested in what is happening to you, there is attachment.

Not to be attached, not to reject also; to use-only, to experience-only.

Pay attention to the truth : to use-only, to experience-only.

Question  :  Is it Anatta?
Sayadaw  :  My teaching is mostly concerning the right understanding.  It is not about the method or about the experience, not about the mind, not about the body. Body and mind are to be used-only, not to be attached to or to reject.

We are always using our mind and body but without understanding the truth of : neither to reject nor to be attached to. This is why we should pay attention to the truth of not to reject neither to be attached to.

Question  :  So we develop Equanimity, Uppekha?
Sayadaw  :  If you pay attention to the right understanding, there will be equanimity between “you” and “me”, between this experience or that experience, between this place and other places. Right understanding is more important.

We will meditate, we will keep precepts or make donations, we will do something but, whatever we do we are using the wrong understanding which is with the idea of “my life”, “my belongings”, “my place”. This understanding is wrong. So if you meditate you will automatically be using “I am meditating”, “my experience”, “I know”, “I don’t know”, “my understanding”; that understanding is not the right understanding.

This is why you must meditate but instead of taking care of a method or experience, just take care of the right understanding.

Question  :  So not pushing and not pulling…?
Sayadaw  :  Yes, but also not misunderstanding, there is no something.  The truth is there is no something. If you push, there is the idea of something, this is wrong.  If you pull there is also the idea of something. The truth is no something but ever new impermanent nature.

If you think about your mind, about your life, about your future that means that you are using the wrong understanding. There is grasping to the idea of “I” or “you”. Using with grasping is wrong. In order to think about your mind you have to use your mind.  In this way you are using your mind with attachment, with the idea of something, of “my mind”.  That understanding is wrong.

The mind is to be used-only. Just use-it.  Just experience-it. Don’t grasp what is happening as “what is this”, “what is happening”, “what will happen next”, there is grasping in those questions, grasping to the mind.

I am not feeling well but just not paying attention to my body and to my mind. Just using-only, just experiencing-only. Because of the right understanding, no attachment to the sickness. Not only to me but also to other people. Later I am going to the hospital, to teach other patients but in this situation also, no attachment to the people, and no attachment to the feeling of not feeling well. No attachment to the hospital.

You must pay attention to the right understanding and you must follow according to the right understanding. You should not think about yourself neither you should think about your mind.

Question  :  But if I am not well I cannot help people.  I have to be well in order to help others so we have to care a little bit of ourselves … if we don’t have energy we cannot give energy to people so we have to be full of energy first ... to keep the body and mind in good shape.  Then we have energy to give to people.
Sayadaw  :  You must try to detach from the life, to the past, to the body and to the mind. If you cannot it means there is attachment. All happenings are because of attachment.  If you have attachment to be healthy, there is attachment to the disease and this is why you must suffer with the disease.  If you can detach…healthy or not health should not be in your mind. If sickness is in your mind, there is attachment.

Meditation is trying to remove everything from the mind. Your life should not be in your mind.  Your life should be only in the human society not in your mind. The problem is concerning our mind. There are a lot of experiences in the mind, a lot of attachment.

The aim of meditation is trying to detach from everything, in this way, mind will be mind only, without attachment. Right understanding is more important. I am not feeling well but I can do good deeds, I can explain. Feeling well or not is not important.  How you use the situation is important.  How you use your life is important. How you spend your time is more important.

If you can do good deeds, you might be young or old, might be healthy or sick but if you can do good deeds your life is valuable.  If you cannot do good deeds your life is not valuable. If you cannot abandon the idea that it is important to be healthy you will have to take care of yourself and in this way you cannot take care of the truth.

The truth is : to use-only, to do-only, to experience-only, to do-only, not to reject or to be attached. That truth is more important. In order to be able to take care of the truth, you must stop taking care of other situations.

I teach you to change your understanding not the action. What you are doing is not the leader.  What you understand is the leader. What you are doing is just follower. If you take care of the follower, your mind will be doing mistake. The leader is more important. What you understand is more important, what you are doing is not much important.

You must understand that doing good deeds is doing-only, not to reject or to be attached.  Doing only with right understanding. You must try to be able to detach from yourself, from what you are doing, from what happen to you and in this way you are in the right way, you are in the middle way.

End of the interview.

7 March 2014

Sacca Dhamma and Middle Way Teaching in Mogok, 1st February 2014

Sacca Dhamma and Middle Way
Teachings of ThaBarWa Sayadaw U Ottamasara
Mogok, 1st February 2014

Question  :   I don’t understand how to do good deeds.  Difficult to apply in practice.
Sayadaw  :  It needs time. With the time you will be able to do more and more difficult good deeds. Now you all are doing good deeds.  This is why the power of doing good deeds will be higher and higher, will improve with the time.

There will be more and more questions like this in the future (talking about an email question to Sayadaw) so you all can help to answer how you understand. Not to represent me, just to answer the question. Try to share your understanding to others. It is very necessary.  It will be very useful for the people.

This is why you need to meditate like this and you need to read and write a lot.  This is solving the problems of the people in the world. If you can share the experience of your meditation practice, it will be useful for other people like him. In this way we can solve the problems of the people anywhere.

Four or five years ago when I went to Singapore and Malaysia there are also people from other countries who wanted to ask questions but I am busy with my meditation centre and for the patients.  This is why I cannot reply the letters. Now it is time for me to teach the people by using email. So you can help. The more you will do like this, the more you will understand. Because it is necessary for me to do like this. This is also helping the people from foreign countries as they cannot come to visit to our centre so this is teaching by internet.

I have been doing like this for over 14 years as I started meditation amongst other meditators. When I became a monk, over 11 years ago and then I have to deal with many people in this country and then I can tell them how to detach from their houses and from their family problems.

By doing this for over 11 years, I already saved a lot of good deeds.  This is why I became a leader to establish a meditation centre and to build a pagoda (in Mogok). Now here we must commence the construction of one new pagoda. The foundations are already finished but the construction (of the pagoda) was stopped half way.  Now I am restarting again.

Beside this I must establish 3 meditation centres here (in Mogok).  Because I am doing a lot of good deeds, people believe in me. Because I have been establishing meditation centres, people donate their land, and also the donations for building as much as they can.

Most of the people know nothing about meditation even in this country.   That is why I am very busy by teaching like this. It will be the same for other countries. Now you all are learning how to meditate. This is the progress for everyone.

Now, Sayalay Khema Randi (Sayama Ma Chit Myiet Noe) is doing (conducting) 15 days or one month retreat.  She is also trying to establish her own meditation centre.  We are in the same way. She can do a lot.  This is why she can follow my way.

I am establishing one after another meditation centres.  She will also do like this and you also should try to do like this.  Not everyone can do like this. This place is also one of the monasteries but there was no daily meditation, not doing other good deeds, not doing good deeds every day. 

Our centre is a lot about doing good deeds every day this is why it is developing. You are helping me in what I am doing.  This is why you will also be able to do like this and in this way, your life and your actions will be very useful.

Question  :  When you are teaching people to do good deeds, is it a different way to explain the Paramis or is it something completely beside?
Sayadaw  :  Fulfilling paramis leads to Nibbana.  Doing good deeds alone is not the way to Nibbana, not the way to enlightenment.  What I am guiding is to do good deeds with the aim of enlightenment.

Question  :  Do you mean the way you teach to do good deeds will lead to enlightenment?
Sayadaw  :  Yes. Now what I am doing is fulfilling the desire of other people. This is why this is the same cause and effect. Whatever needs to do will be fulfilled by these actions.  So also you will understand about the middle way by what you are doing every day? What you are doing every day is the way to understand the middle way. What we all are doing is not only fulfilling the desire of other people but also fulfilling the necessities of Buddhism.

When I started my meditation centre in 45th Street, one American girl came and stayed at 45th street for about two years.  She had a lot of difficulties at that time.  She was the only foreigner at the centre.  At that time I was very busy with 45th Street Centre and Thanlyin Centre so I cannot care for her.

This is why I cannot teach her so much. Her mother and sister visited at the centre and they worried about her health. What she was eating was not suitable for her. Beside this, when she was sick we couldn’t care for her. At that time there were not lot of doctors and physicians like this.  Because she stayed like this, later when other foreigners like you come to the centre it is not that much difficult anymore compared to the formal time. So also in future there will be other foreigners and it will be more and more convenient for other foreigners.

At that time there was not much place to stay.  At the present there are many places, many branches of ThaBarWa Centre. What you are doing now is also for the benefit of the future foreign meditators (yogis). If you continue like this it will be easier in the future, not only for you but also for other meditators. Now we are solving the problems, the real problems of attachment.

(Sayadaw asked her earlier to answer an email about his teaching.  The following is with regards to the email):
Sayadaw  :  “Everything is arising and passing away, everything…” … if you say like this, you accept the idea of something, everything … the truth is: 'just ever new impermanent nature' or 'arising and passing away process'. Believing something or someone is wrong.  The truth is not something, not someone, just ever new impermanent nature.

Keep on trying.

End of the teaching.