19 February 2016

We Welcome Donors for basic and the most essential healthcare items


We Welcome Donors
for basic and the most essential
hygiene and healthcare items


ThaBarWa Center (in Thanlyin, Myanmar), founded by Venerable Ashin Ottamasara is a non-profit humanitarian organisation working for a noble cause.  It is an ideal place for learning and practicing meditation as well as for helping others who have physical and mental limitations and difficulties.

Our center opens round-the-clock, 24 hours a day, seven days a week without recess, taking care of everybody, regardless of age, race and religion, who cannot support themselves and survive on their own due to various reasons.

The current population of our centre is more than 2,500 including the old, the needy, the disables, the infirm, the blind, the deaf, homeless, helpless, psychiatric and mental cases, as well as chronically and terminally ill persons.

Expertise, skills, healthcare and daily essential items are urgently needed at Thabarwa Center, for the ever increasing number of people seeking refuge at our main branch in Thanlyin, Yangon.


Currently, we are facing extreme shortage of the following daily essential healthcare items at our main branch in Thanlyin, Myanmar.  
- washing powders 
- adult diapers 
- bleach disinfectant
- dettol disinfectant 
- floor and toilet disinfectant solutions
- hand sanitisers 
- Disinfectant Wipes (baby wipes)
- disposable sterile dressing set
- sterile gauze
- self adhesive plasters and bandages
- 3CC and 20CC disposable syringe 
- medicated powder for bed sores.

Contributions and expertise from anybody is warmly welcomed as we are struggling to fulfill the very basic healthcare needs and requirements.

Thank you.




Thanlyin Centre (Main Centre)
ThanLyin Pagoda Hill
(Between Kyite Khauk Pagoda and East Yangon University)
Thanlyin, Yangon
Myanmar (Burma)
mobile : 95-9972743022,
95-9784563653,
95-9799878495

Sayalay Khema Cari
mobile : 95-9250047330
email :dawkhema@gmail.com

Soe Win Htut
mobile : 95-973074192
email :soewinhtut1977@gmail.com






16 February 2016

To Detach the Attachment ... The Essence of Meditation


To Detach the Attachment
The Essence of Meditation


To be free from desire doing good deeds should be not for fulfilling desire but for trying to be free from desire.

Here we emphasize detachment. Detachment concerning your actions. You can pay attention to breathing, to the rising and falling of the abdomen, but you must not pay attention to your action and to what you are doing. This is the practice of detachment. Breathing is also to use-only, not to reject, not to attach. Rising and falling is also to use-only, not to reject, not to attach. 

The aim of practicing meditation is to be free from attachment, not to know about breathing or about rising and falling. That is easy, every meditator can do that. But to be free from attachment is the essence of meditation.

Q1: When the mind knows about attachment, how to let go of attachment?

Sayadaw  :  You must abandon your habit. You might take care of your health, you might take care of your family; that is your attachment. You must be able to abandon your habit. You can take care of yourself but you must be able to abandon that action. You can take care of yourself. You must also practice not to take care of yourself. Not daring to abandon the action is attachment. To be free from attachment you must be mindful to whatever appears in the mind and body and you must be able to be mindful to each of your physical, verbal and mental actions. Besides you must be able not to pay attention to what you are doing now. You must be able not to pay attention to what is happening in your body and mind.

Q2: Should we be natural or try to be mindful all the time [intentionally]?

Sayadaw  :  You must be mindful but you must not pay attention to the action of mindfulness. If you are paying attention to your action of mindfulness it means you are grasping your action as “yours.” The Truth is: not “mine,” not “yours,” no “me,” no “you,” just Ever New Impermanent Nature. You can understand the Truth but you also must try to obey the Truth.

Q3: So when I start practicing what should I do? Pay attention to rising-falling?

Sayadaw  :  What you do is not important. Where you are staying is not important.

Q4: I used to practice Anapanassati or observing the feelings…I don’t know what we are doing here?

Sayadaw  :  That is attachment. You cannot stop paying attention to what you are doing and to what other yogis are doing. This is attachment. You must be mindful without attachment, without paying attention to your action.

(Sayalay: every method we use, we start to be attached to the method. Sayadaw can teach you how to detach from the method. So we practice to detach and not to become attached to the practice.)


 Q5: What about walking meditation?

Sayadaw  :  You must understand: walking, sitting, standing and lying, all are to do-only. Not to reject, not to attach. If you are thinking about walking, sitting, lying, this is attachment. Attachment for something or someone. Walking, standing, sitting is concerning everyone, not only you. It is concerning everyone; nearly everyone can do it but no person is standing, no person is walking, no one is walking, no one is sitting, only cause and effect. 

Sitting, walking, standing and lying are the powers of Impermanent Nature. No one is making the action.  With this right understanding you must try to detach from yourself and from your actions. Now you can walk with attachment, you can sit with attachment. You cannot walk without attachment, you cannot sit without attachment. This problem concerns most of the meditators. You cannot solve this problem. You cannot detach from the action of sitting, walking, lying, and standing. 

All the actions are to do-only, to experience-only, to know-only, not to pay attention to them. Now you pay attention to the action of sitting, walking. That is attachment. Attachment concerns your mind.

Q6: So we should be natural? Natural and mindful?

Sayadaw  :  Should be doing-only, knowing-only, experiencing-only, and using-only. There is someone or something behind your actions. This is attachment. You must detach from your action. You must be able to detach from something or someone, which is behind your action. If you meditate, someone is behind your actions. If you walk, someone is behind your action. That someone is not true, just wrong view, wrong understanding. Wrong understanding is controlling your action.

You must be able to detach from that wrong understanding. You must not pay attention to the practice of meditation. You must not pay attention to the yogis or meditators. You must pay attention to do-only, to use-only, to know-only and to experience-only. This is the Truth. You must pay attention to the Truth of doing-only, using-only, experiencing-only and knowing- only. You can walk, you can sit, and you can lie, but don’t forget the Truth of doing-only. No one is doing, not your action.

Q7: In the Mahasi method we have to note. Here you don’t need to note? Just be mindful? Or do we still need to note?

Sayadaw  :  If you wish you can do, but don’t forget the Truth of do-only, experience-only. You are doing with attachment, attachment for walking, attachment for sitting, attachment for noting. It is wrong. What you are doing is right but your understanding is wrong.

Q8: So we can note but not all the time?

Sayadaw  :  If you wish you can note, but not to be attached to what you are doing is most important. What you are doing is not important. Whether there is attachment or not for what you are doing is important. Because of attachment for the practice of meditation you pay attention to how to meditate.

Q9: So if the mind becomes in a state of equanimity, we have to detach from equanimity too?

Sayadaw  :  Whatever happens in your mind and body is not important. Whatever must happen will happen but what you must do is to detach from that happening. Not to pay attention to what you are doing now. You might stay here but where you are staying is not important. Not to pay attention to the place is important. To detach from this place is important. If you stay in Thailand you must try to detach from Thailand. If you stay in Myanmar you must try to detach from Myanmar.


You must not pay attention to the place, to the country. If you read the books...there are a lot of books about meditation. Which book you are reading is not important. You might practice according to the book but which method you are following is not important. The most important thing is to do-only, to do-only, to experience-only  and to know-only without attachment, not to attach to what you are doing, not to attach to the method you are using, not to attach to the place where you are  staying, not to attach to the mind you are using now. This is right understanding.

Try to do the right action by using the right understanding. Although you are meditating, you don’t know the Truth of meditation. You don’t know the key of meditation, the essence of meditation, which is to be free from desire, to be free from attachment.

Q10: So I practice whatever I can do without attachment? Practice anything but just without attachment?

Sayadaw  :  Yes, if you don’t meditate there will be attachment anytime, anywhere, for every action. In each of your actions there will be attachment. Attachment for the idea of “me” or “I,” “it is me” “I am doing,” “It is my action,” “It is my experience.” Understanding like this is attachment, attachment to the idea of “me” or “my.”

Q11: How to let go of attachment?


Sayadaw  :  Whatever we do we are using our own habit. We are used to speak like this, we are used to eat like this, and we are used to read like this. When you eat your breakfast or lunch, you might eat until your stomach is full. That is also habit. You might eat a little or eat too much. That is your habit. Everybody is eating. Everybody is doing, but we are using our own habit in whatever we do. That is attachment. Habits are to be done only. We don’t understand to abandon. This is why there is attachment. Not daring to abandon the habit is attachment. We are using our habits with attachment.

12 February 2016

2016 Annual Dhammaduta Trip to Malaysia and Singapore


2016 Annual Dhammaduta Trip
to Malaysia and Singapore

by Venerable Ashin Ottamasara
founder of Thabarwa Centre  

We would like to cordially invite all our dhamma friends, far and near, to join us for the Guided Vipassana Insight Meditation sessions and dialogue with Venerable Ashin Ottamasara during his annual dhamma duta trip to Malaysia and Singapore ...

See you in Kuala Lumpur, Penang and Singapore …

Kuala Lumpur, Malaysia

Date  
15 February 2016 to 22 February 2016

Address 
Buddhist Association
Lot PT 12593, SS 13,
Exit Jalan Kewajipan
47500 Subang Jaya

Contacts  
Sayalay Teja Nani : 017 8753827
Rita Ni : 019 3352626
Ko Aung Min Kyi : 012 6641394
Ma Thuzar  :  016 6655962
Ko Thura : 016 2177728



Penang, Malaysia 

Address
Bodhi Heart Sanctuary
Jalan Mount Erskine, Taman Erskine, 
10470 George Town, Pulau Pinang (Penang), Malaysia

Date  
22 February 2016 to 29 February 2016

Language
in English





Singapore 

Date  
1 March 2016 to 7 March 2016





Address
Nibbana Dhamma Rakkha (NDR)
No. 24, #04-00 Geylang Lorong 29
Singapore 338073

Date
2 March 2016 and 6 March 2016

Language
in English


9 February 2016

Can There Be Love Without Attachment?


Can There Be Love Without Attachment?


Question (Yogi)  :  Can there be love without attachment? I love my daughter and care for her, her health, etc. I see this is attachment but I don’t see it as a bad thing. Could you define love and attachment; explain what is different or similar…?

Answer (Sayadaw)  :  Love is the nature of mind. This is not the problem. The problem is the habit. You love someone; there is “someone” in your mind.

There is attachment in the mind. To be free from attachment, we must remove “someone” or “something” from the mind. We must disconnect something and the mind. We must not think about something, not even about ourselves. This habit is possible if you practice. In this way, the mind will be without attachment for something or someone. That mind is very powerful.  That mind can live alone, can live by itself.


Question (Yogi)  :  So how does one practice that?
Answer (Sayadaw)  :   You must abandon the habit of the mind; the habit of something; the habit of humans from the mind.



Question (Yogi)  :   What do I replace it with?
Answer (Sayadaw)  :   With the Truth. The Truth is mind and matter, five aggregates (perception, feeling, mental formations, consciousness, matter), and Ever New Impermanent Nature.

Try to love this Truth … there is no something, no someone, just mind and matter. You can love that Truth. This Truth is permanent.

No one is permanent; nothing is permanent but the Truth of mind-matter or Ever New Impermanent Nature is permanent. Love the Truth and your mind will be strong; your mind will be stable.

If you love someone, your mind will be unstable. Your mind will be weak; you have to worry because of your attachment to someone.

Everyone must die, become old, must suffer … this is the Truth.  This Truth is permanent.  This is why you must love the Truth which is mind and matter or Ever New Impermanent Nature. In this way, our mind can be free from worry, fear and sorrow. This is a real freedom.

No one can be free because the Truth is not someone. The freedom from the misunderstanding of something or someone is real freedom. Not freedom from present or from life cycle or from Universe; the real freedom is freedom from misunderstanding.




- End -

Thabarwa is a Place for Everyone!!


Thabarwa is a Place for Everyone!!


“With the aim of providing opportunities for meditators to do a wide range of good deeds on a regular basis, I established Thabarwa Center.

Instead of confronting and solving problems directly by following traditional social norms, I encourage, train and guide those who come to Thabarwa Center, including the elderly and those who are facing complex health, social and financial problems, to solve their problems with the aid of dhamma (meditation practice of mindfulness and right understanding).

I teach them to enhance their power of right understanding by listening to dhamma teachings, practicing insight meditation and performing good deeds as much as possible. Those people gradually come to realise that their problems were solved due to the merits they gained in doing various good deeds while staying at Thabarwa Center.”


– Sayadaw Ashin Ottamasara –




Located in Thanlyin Pagoda Hill, Myanmar, Thabarwa Centre, headed by Venerable Sayadaw Ashin Ottamasara, is a non-profit humanitarian organization working for a noble cause.  It is established with unlimited access for general benefit and is fulfilling the most crucial needs of the society continually, persistently, dedicatedly, one by one. 

Thabarwa opens 24 hours a day, seven days a week without recess.  It is the sanctuary which is fulfilling the requirements of the multitude and the world (loka) round-the-clock without attachment and craving.

Since its establishment, without limiting the number of residents, Thabarwa takes on everyone, regardless of age, race, religion, social and financial condition, health condition, physical and mental state and provides them with basic necessities of life and medical care for free so that they can fully concentrate on the pursuit and realization of dhamma.  Even on the event of death Thabarwa performs their last funeral rites and gives them a decent burial.


Today, Thabarwa provides a peaceful sanctuary for more than 2,400 yogis (December 2015) from all regions of Myanmar as well as from foreign countries who are seeking refuge for care, attention and desire to practice Vipassana Insight Meditation under the guidance of Venerable Ashin Ottamasara.  They include children (orphans), elderly and frails, infirm, the blind, the deaf, the disabled, psychiatric and mental cases, chronically and terminally ills, abandoned and neglected individuals, homeless and helpless as well as those who are facing complex social and financial problems.  


6 February 2016

Traduction en francais: Retraite a Ho Chi Minh, Vietnam 2014


Traduction en francais:
Retraite a Ho Chi Minh,
Vietnam 2014


19 décembre – matin- Au sujet de la Quête de la Vérité – Hanoï
Nous somme au 4eme jour des 10 jours de retraite à Phuoc Son, monastère au Vietnam.

Je vais partager une de mes expériences.

Lorsque j’étais jeune, un fort désir apparût en moi. Je voulais savoir la vérité. Pour cela je lu beaucoup de livres afin de comprendre la vérité.  Ce que j’appris des livres  c’est que tout change. Tout le monde change, tout un chacun  est non-permanent, la seule chose qui soit permanente  c’est la nature du changement ou la nature de l’impermanence. A cette époque, je ne faisais que quelques bonnes actions telles qu’aider mes amis ou ma mère. Connaître la Vérité de cette façon ne me satisfaisait pas, mais j’ignorais où je pourrai trouver l’autre compréhension, l’autre chemin en dehors des livres. J’essayais de trouver la Vérité, comprenant que la Vérité que je connaissais n’était pas complète. Je ne parvenais pas à trouver un autre moyen d’obtenir la Vérité.  C’est pourquoi j’ai arrêté ma quête de la Vérité. Après cela, j’ai étudié à l’université, j’ai appris comment gagner de l’argent avec mon propre commerce. Puis,  l’âge de 29 ans, j’ai été invité à participer à une retraite de méditation de 5 jours qui se déroulait dans un monastère  à 20km de Yangon. 

Comme j’étais très occupé à cette période, je ne pouvais pas rester au monastère. J’y arrivais le matin et repartais le soir. Dès le premier jour de la retraite, j’ai été initié à l’enseignement du Buddha. Ce que je compris de cet enseignement est qu’il n’y a pas d’humains, pas d’animaux, pas d’homme ni de femmes, pas de moines ni de laïcs. La Vérité est un Continuel Renouvellement de la Nature Impermanente ou bien Nama et Rupa (en Pali).  Je n’avais jamais compris comme cela dans la société, dans mon environnement. Comprendre ainsi me procura un soulagement, car à cette période je faisais face , dans mon commerce, à des problèmes que je  ne pouvais pas résoudre. La compréhension de non “moi”, non “toi, ni “le mien”, ni “le tiens”, pas d’animaux, pas d’humains a allégé mon cœur. Je finis par comprendre que la vie d’un commerçant n’était pas « la mienne », que les problèmes auxquels je faisais face n’étaient pas « les miens ». De plus, je compris que les humains ne sont pas vraiment différents des animaux puisque la Vérité est Continuel Renouvellement de la Nature Impermanente ou bien Nama et Rupa. Pas d’animaux, ni de chats, de chiens, vaches ou moustiques, juste Continuel Renouvellement de la Nature Impermanente ; pas d’hommes, pas de femmes. Comprendre cela me procura la sensation de contentement. 


C’est pour cela que je me suis intéressé à l’enseignement de Buddha, puis j’ai commencé à pratiquer la méditation afin de posséder la connaissance de la Vérité. Comprendre la Vérité par la lecture ou l’écoute n’est pas notre propre connaissance de la Vérité. Uniquement en pratiquant la meditation et en performant des bonnes actions nous pouvons acquérir notre propre compréhension de la Vérité. Ma première séance de méditation, j’ai trouvé le fait de s’asseoir sans bouger et en focalisant sur un objet très difficile pour moi. Je ne pouvais pas rester assis sans bouger je ne parvenais pas à tenir mon esprit focalisé sur la respiration. Ceci fût ma première compréhension de la méditation, selon ma propre expérience. Connaître la méditation en tant que laïc ou bien en tant que méditateurs est très différent. La pratique de la méditation  est la meilleure bonne action à faire.  C’est pour cela qu’essayer de méditer et d’avoir sa propre expérience est les meilleures choses que l’on peut faire. 

Apprendre directement à partir de ma propre pratique de la méditation fît un grand changement pour ma compréhension et dans ma vie. Au début de ma pratique, il y eût beaucoup de difficultés et d’incertitudes. Mais après avoir dirigé mon propre commerce durant sept années je n’étais pas effrayé par les difficultés. Lorsque je rencontrais  une difficulté dans ma pratique de méditation, je travaillais durement pour trouver le moyen de surpasser cette difficulté. Ainsi je suis devenu un méditateur permanent et jusqu’à maintenant j’ai performé beaucoup de bonnes actions. En tant que méditateur, j’ai connu les difficultés de méditateur.  C’est pourquoi j’ai essayé ardemment, non seulement pour moi mais aussi pour chaque méditateur. La continuelle action de pratiquer la méditation et faire des bonnes actions est la cause que je dois créer. L’effet ou résultat est que j’acquière ma propre compréhension de la Vérité. Cette Vérité n’est ni quelqu’un, ni quelque chose, ni le temps ; ni ce moment ou cet autre moment, pas cet endroit-ci ni là-bas. La Vérité est Continuel Renouvellement de la Nature Impermanente.


Savoir que tout est impermanent n’est pas complet. La Vérité est que quelque chose ou quelqu’un est également Continuel Renouvellement de la Nature Impermanente. Continuel Renouvellement de la Nature Impermanente est l’unique Vérité pour chaque être vivant et chaque être non-vivant. La Vérité n’est ni « moi », ni « toi », ni quelqu’un, ni cet homme-ci, ni celui-là, ni cette chose-ci, ni celle-là, juste Continuel Renouvellement de la Nature Impermanente. Savoir que le temps est impermanent, que les lieux sont impermanents que tout et tous est impermanent n’est pas une compréhension complète. Si tu focalises sur quelque chose ou quelqu’un, il y a le malentendu que quelque chose est réel. Que quelqu’un est réel. En fait, le Continuel Renouvellement de la Nature Impermanente est réel. Si l’on voit du point de vue de la Vérité, qui est Continuel Renouvellement de la Nature Impermanente, il n’y a ni homme, ni femme, ni humain, ni animal, ni « mien » ou « tiens », juste le Continuel Renouvellement de la Nature Impermanente.

Nous devons nous efforcer de focaliser sur la Vérité lorsque nous sommes pleinement conscients. Si nous essayons de nous focaliser sur la méthode, sur comment pratiquer, nous serons capables seulement de focaliser sur la méthode. De même, si nous nous efforçons à focaliser sur la Vérité, la Vérité n’est ni quelque chose, ni quelqu’un. La Vérité est à comprendre. La Vérité est Continuel Renouvellement de la Nature Impermanente. « Ni quelqu’un, ni quelque chose » signifie qu’il n’y a pas de « quelque chose ». Ce n’est pas « quelque chose » qui  est impermanent, ce n’est pas « quelqu’un » qui est impermanent. Uniquement le Continuel Renouvellement de la Nature Impermanente advient, apparaît, une après l’autre continuellement, naturellement. Nous devons déplacer notre attention de quelque chose ou quelqu’un ou d’une place ou d’un lieu à la Vérité, Continuel Renouvellement de la Nature Impermanente. Comprendre la Vérité m’a libéré des problèmes avec moi-même et avec les autres et m’a également libéré de mes possessions, de mon centre et aussi des biens des autres.


Je peux focaliser sur la Vérité.  C’est pourquoi je peux utiliser moi-même de la façon juste qui est utiliser-seulement et il en est de même avec les autres personnes. De plus en plus de personnes sont impliquées dans mon centre.  C’est pourquoi il y a de plus en plus de gens et de plus en plus d’actions. Au début, il y avait beaucoup d’erreurs, beaucoup d’actions incorrectes dans le centre. J’étais également très occupé à prendre des décisions et à enseigner. J’étais occupé à parler. J’ai pu faire des erreurs mais j’ai focalisé sur la compréhension juste. J’ai focalisé sur la Vérité qui est expérimenter-simplement, faire-simplement.  C’est pourquoi les actions correctes ou incorrectes de ma part ou de celle des autres n’a pas été un problème. Je compris cela, ainsi j’ai pu travailler avec beaucoup de gens. J’ai enseigné aux autres de comprendre ainsi et d’être capable d ‘agir ainsi.

A présent nous allons méditer avec la compréhension juste. N’oublie pas la Vérité qui est Continuel Renouvellement de la Nature Impermanente. Nous utilisons la Nature Impermanente ou changeante qui n’est ni « la mienne », ni « la tienne », qui n’est ni quelque chose, ni quelqu’un, ni «moi », ni homme, ni femme. Nous devrions nous ériger pour la Vérité. Nous nous érigeons toujours pour nous-mêmes. Nous nous érigeons pour quelqu’un. En fait, la Vérité n’est pas quelqu’un. « Quelqu’un » est réel uniquement dans l’esprit. De même, « Quelque chose » n’est pas réel.  C’est seulement l’esprit. La compréhension erronée nous dit que « ceci est moi », « ceci est le mien ». La compréhension erronée et l’attachement nous mentent. Savoir cela  c’est savoir la Vérité, se remettre à la Vérité. La Vérité est permanente. Le Continuel Renouvellement de la Nature Impermanente est permanent. Personne ne peut le détruire. La Nature Permanente est aussi permanente de nature. Personne ne peut la posséder. Nous devrions faire des bonnes actions pour la Vérité. Nous devrions être pleinement conscients de la Vérité, pas pour « moi » ni pour « ma famille », juste pour la Vérité, ne pas rejeter ni s’attacher. Etre en pleine conscience du présent qui se passe avec la compréhension juste. Si l’on est en pleine conscience de la respiration… connaître la respiration comme étant impermanent n‘est pas complet.



Sois pleinement conscient de la respiration avec la compréhension juste que la Nature Impermanent est en train de respirer. Connaître la respiration comme étant impermanente n’est pas complet. La Nature Impermanente connaît la respiration. Savoir que l’action de pleine conscience est impermanente n’est pas complet. L’action de pleine conscience est la puissance (force) de la Nature Impermanente. Savoir ainsi est complet. Personne ne pratique la méditation. Seulement la Nature Impermanente est en train de pratiquer la méditation. L’action de pleine conscience n’est pas non plus « la mienne », ni « la tienne ».  C’est l’action du Continuel Renouvellement de la Nature Impermanente. Avec cette juste compréhension, nous devons nous détacher de la compréhension erronée.

Fin.



Translated by Sayalay Khema Cari

2 February 2016

Teaching Delivered at Buddhist Society of Victoria, Melbourne, Australia


Guided Insight Teaching
of Venerable Ashin Ottamasara

Delivered at Buddhist Society of Victoria (BSV), Melbourne, Australia
On 15th May 2015


 I come from Myanmar. I am a Buddhist monk. I have been teaching meditation for over thirteen years as a monk. I make annual dhammaduta trips to Malaysian and Singapore to conduct Dhamma dialogues and Vipassanā Insight meditation retreats.  I also make annual dhammaduta trips to Vietnam and conduct Vipassanā Insight meditation retreats in Hanoi and Ho Chi Minh city. I have been helping experienced meditators in Myanmar to develop their practice. Most of my teachings are about right understanding concerning with meditation and mindfulness and detachment. My teaching focus on the wisdom. Now we will meditate for about one hour and then you can ask any questions.

Close the eyes gently, relax the whole body and mind. Keep the body and head upright. Always lift up the body weight. Don’t let it be heavy down on the ground. Keep the head and whole body straight. Don’t let the head bow down. When we are sitting meditation our body posture is very important. We should try to use our body and mind as using-only or as it should be. We should not use our life or body and mind as we like. We are always using our mind and body with the idea of my life, my body, my mind. We should be careful not to forget the Truth which is not something, not someone, no “I”, no “you”, no “mine”, not “yours”.

In our daily life, as a lay person, we are always using the idea of something or someone. Or “I” or “you”, “mine” or “yours”. We dare not lose using the idea of something or someone. Or “I” or “you”, “mine” or “yours”. This is because of strong attachment for these ideas. Try to meditate without the idea of something or someone. We should not meditate only for oneself. Meditation is for all, for each one. We should meditate with this right understanding. The Original Truth is just Ever New Impermanent Nature. Which is not something, not someone, no “I”, no “you”, no “mine” or “yours”. We should meditate and do everything with this right understanding.

We should meditate in all postures, including sitting meditation. Try to meditate as it should be: doing-only, using-only, experiencing-only, and knowing-only. We should not meditate as we like; we should not meditate as we understand; we should not meditate as we are used to. Try to meditate without attachment. Most of us are used to meditate with attachment on something or someone.  Desire to meditate like this or like that is attachment. Desire to meditate in this place or hat place is also attachment. Desire to meditate at this time or at that time is also attachment. We should be able to meditate by using any method at anytime and anywhere.



My teaching is; doing-only without attachment. Keep on practicing meditation and also try to detach from the idea of something or someone. Don’t do it forcefully, let it be naturally. If we are doing as we like, there will be no harmony within us. And then there will also be dispute or quarrels between each other.

Lift up our body weight. Lift up our hands and legs also. Don’t press it down on the ground. The practice of meditation is mostly concerning the mind. We should be mindful with detachment; detachment from oneself or ourselves; detachment from each of the present action. Must detach from all our physical, verbal and mental actions. The Truth is just cause and effect of Ever New Impermanent Nature. No one is teaching and no one is learning. There is just the cause of doing good deeds and the effect of good results is happening. 

If we are strongly attached to our daily activities of a layperson we cannot meditate. We should try to detach from our daily activities by sitting meditation without moving. The more we are attached to our habitual job, the more the practice will be difficult. The present condition of difficulty or easiness is not to be attached; keep on practicing meditation.  Without attachment on anyone, any method, anywhere, any time and any condition or situation.

The second step is to be mindful on our normal breath. Focus on our own normal breath. This practice intends to detach from the six external senses. If we are not mindful on our breath, the mind will be busy with the external objects. All six senses or objects are to use-only, not to be attached such as something or as “mine”. Attachment to the objects or senses can cause the mind to be unstable and impure. Focus on the breath and try to detach from the senses and objects outside. This is the practice of concentration. If the mind is unstable, there will be a lot of desire. Try it by yourself, try hard. 

We can focus on the most evident one; if there is pain just focus on that pain. If the mind is unstable, just focus on that mind. We don’t grasp to something or someone. Try to do it naturally.  Be careful not to be thinking of something or someone. Try to be doing-only, without any attachment. We are able to attach to something or someone, we should be able to detach from something or someone also. Keep straight the head and body. Lift up the body weight, don’t let it be heavy down on the ground. Try to be mindful to the most evident thing which is now happening in our body or mind. Each of the action of mindfulness should be doing-only without attachment for something or someone.

  
The first step is to focus on the natural action of happening. This practice intends to make us abandon our deliberate actions. If we cannot abandon our intentional action, we cannot understand the Original Truth which is Ever New Impermanent Nature. It is necessary to do and to abandon each of our action. By doing many things we develop our ability. By letting go off these actions, we develop the ability to abandon. When we have to do something, we have to use the ability to do; when we use something, we have to use the ability to abandon.

If we dare not use our belongings there will be problems in the mind when we use our belongings. If we dare not lose our life, we will be afraid of our death. We should be able to lose everything and everyone. Ability to lose or abandon everything or everyone or every action is more important than the ability to do. Let go off all our habitual actions and try to find out the Original Truth of Ever New Impermanent Nature. Be mindful on the normal breath. Stop doing in and out breathing deliberately.

Try to abandon all our normal action and focus on our natural happening and action. The Truth is not something, no someone, no “I”, no “your”, not “mine”, not “yours”. Just the Nature of Ever New Impermanent Nature happening. Lay people can never sit in meditation if they cannot abandon their habitual actions. Therefore, the laypeople should meditate in sitting posture. They will have Original Truth detach from their normal actions.

The mind can never be stable and clear if it cannot use the object or sense outside. By focusing within us or on our natural breath, the mind should detach the six senses or objects the mind can never understand the Original Truth which is Impermanent Nature if it cannot abandon its actions. In order to understand the action and happening of Impermanent Nature, the mind should abandon his normal actions.


The last step is to detach from the past, present and future. The time we use is just Created Truth. Which has limits… one second, one minute, one hour, one day, one weeck, one month, one life. Each one has limits.  The real time or Original Truth has no limits. Try to accept the Truth of present moment and then try to detach from the limited time.

Don’t dwell in the past, don’t dream of the future.  Don’t’ think the present time, present action and present happening are also real. If we are student we should study our lessons but we should not attach to ourselves, to our actions and to our experiences. We should try to be doing-only, using-only, experiencing-only and knowing-only. With detachment or without attachment. All the Created Truth are to use-only, no to reject nor to attach.

The Original Truth, Impermanent Nature is not something, not someone, not one time and not one place.  To understand the Original Truth, we must be able to detach from each person, each time and each place.  The Truth is just Impermanent Nature. Not one person, not one time, not one thing neither one time and also not one place.

We can use anything but we should not attach to these things; we can deal with everyone but we should not attach to each one.  We can use every time, past, present and future but we should not attach to the time. We can stay anywhere, we should not be attached to the place. This practice is the solution to the problems of ignorance and attachment. We all have to suffer because of our ignorance and attachment. I use this teaching to change from ignorance and attachment to Right understanding and detachment.





End of the teaching.