Welcome to ThaBarWa

Welcome to ThaBarWa Centre.
ThaBarWa Centre is established with unlimited access for general benefit and is fulfilling the most crucial needs continually, persistently, dedicatedly, one by one ... the great needs of society, limitless wisdom and power sharing are being supplied one after another ...
ThaBarWa Centre 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...
It is the sanctuary for more than 2,400 yogis (as at February 2014) including aged persons, the sick, the infirm, the blind, the deaf, the disabled, psychiatric and mental cases, the homeless and helpless.

If you wish to come to our centre to practice vipassana insight meditation or do volunteering or donate cash and materials, kindly contact ThaBarWa Sayadaw U Ottamasara at mobile number 95-95085212.
Enjoy your stay and hope to see you again.


21 October 2014

QA and Dhamma Discission with the Yogi from Holland : Part Two


Teaching of ThaBarWa Sayadaw U Ottamasara
Question and Answer and Dhamma Discussion
with the Yogi from Holland


Part - Two


Question  :  About how to practice, as she is used to observe the feelings (vedanas)
Sayadaw  :  There is ever attachment to the mind, to the body, to the time and to the place. There is always attachment but never a detachment. We must go against the attachment. In daily life as well as in practicing meditation. There is attachment to the cause, to the effect, to the knowing and to the not knowing. The Middle Way is trying to do against the attachment. In this way, the power of detachment will appear.

Doing something intentionally or automatically is not necessary.  What we must do intentionally is to go against the attachment. We unintentionally pay attention to the attachment.  That's why there will be ever attachment because of attachment to the practice ... there is problem with the practice. The real practice is to do-only not to pay attention to doing or not doing, just to do only. 

Paying attention to the action is wrong. Stop paying attention to the action, just do-only. Nor more paying attention to the effect ... whatever effect happens, no need to pay attention to the result. Just try to experience-only.

We are usually experiencing with grasping. Grasping to the method : what to do, how to do, how long to do? This means grasping to the time and to the place. We must try to stop the attention, attention to the action, attention to the result. We usually pay attention this means we pay attention to something, to yourself we take care of ourselves or other people, this is attention ... it means attachment.

What we must do is to stop this attention.  You can use your life and be friendly with other people but what you must do is not to pay attention to yourself and to other people, not to pay attention to the vedanas, not to pay attention to the mind. All attention  is unnecessary.


It is possible to do-only without attention. Experiencing-only without attention is possible. Knowing-only without attention is possible.  Without attention, just doing-only. This is the Middle Way.

What we can do (our ability to do) is not the Middle Way.  We are doing with attachment, doing with 'I', doing with grasping. Not free. All the actions are to do-only. All the actions must be free from attachment. If there is attachment you cannot control your actions, you cannot stop your thinking because of attachment.

Thinking is ok but attachment to the actions wrong. It is not necessary to be attached to the action. Attaching to the result is not necessary. Try to do without attention ... this is doing without attachment. Attention is the cause of attachment. If there is attention there will be attachment.  If we can stop attention, there will be detachment.

The power of detachment is great ... stronger. The power that we are using is the power of someone, the power of mind, of nature. That power has limits. The power of detachment has no limits.

This practice intends to change the power which we are using.  Now I am using my mind and body, not very different from you but the power that I am using with my mind and body and the power that you are using with your mind and body are quite different.  My power is the power of detachment. We are usually using the power of attachment.


Question  :  Do you still practice every day or does it becomes an automatic thing?
Sayadaw  :  That power is very rare.  The power of attachment is very easy to find, everybody is using the power of attachment. That's why you need to listen to my teachings. In my teachings I use the power of detachment. So the more you listen my teachings, the more you will understand about the power of detachment.

You must have the courage not to pay attention to yourself and to others.  In order to be able to do so, you need to pay attention to me and to my teachings.  You must practice as a teacher not as a follower. Don't think about yourself, just try to represent to me and to Buddha.

Doing what we can do with our mind is using the created power. What you must do is trying to abandon all the actions of your mind. Abandoning the actions of the mind is a thing we are not capable to do by ourselves. This is why you need the help of Buddha. You cannot do it by yourself and also not with other people this is why you need  connection with Buddha, with me. With my help it is possible to stop all the action of the mind.

Don't think about what to do. Doing something is doing what we can do. Using the power of attachment. So try to change. If you are using the power of attachment, you cannot understand the power of detachment. Try to do against the action of the mind. In this way, the power of detachment will become greater and greater.


Question  :  You said earlier become a teacher not a follower, can you explain what you mean?
Sayadaw  :  Now you are following the Middle Way, you are a follower. What you must really do is to detach from the followers. The real Buddha is to be free from the followers and from the Buddha.  So you must detach from yourself. There is much attachment to yourself. This attachment must be stopped.  If there is attachment to yourself, it is normal, everybody is attached to oneself ... this is the reason of non-freedom. What you must really do is to be free from attachment to anything and to anyone. 

The real freedom or enlightenment doesn't depend on the situation or on the time, the place or the person.  The real freedom is complete detachment to the situation, the time, the place and the person. If there is attachment there is no freedom. So you must detach from yourself but you cannot do it by yourself, so just pay attention to me and to Buddha. In this way, with my help you will be able to detach from yourself.

Representing Buddha is very difficult. Representing ourselves is very easy. We are always representing ourselves. What we must do is  to stop that action, not to take care of ourselves or other people, not to attach to yourself. In this way, the power of detachment will be stronger and stronger. Not to attach to the method or to the result, or to attach to the vedanas, to experience-only. Not to attach to anyone.

But in the beginning it is necessary to be attached to the teacher. You must take care of me in order to not take care of yourself. If you are capable not to take care of yourself, then try not to take care of me. And in this way the power of detachment will be stronger. This is the real Middle Way.  If you do it, it is possible,  if you think it is impossible ... this can be gain by practice, you cannot understand without practice.

I organize my centre to be like this ... people do things naturally. If you do more you will get more responsibility, more power. You will be a leader. Most of situation goes naturally. Managing by someone is very tiring, not good all the time. Cooperating work is necessary. I train my meditation center to be like this. Very energy-saving, very time-saving.

Natural wisdom is controlling my actions so natural wisdom knows automatically what should be done or not. That's why the whole society of the meditation centre becomes lighter with the time. Very actives but not intentionally.  More and more people are cooperating to the centre willingly, not by force. They are very interested to come, to help, to donate, and to meditate here. This is why it is very active, not pretending. They are very willing to cooperate to the centre.


Question  :  What Buddha thought about determination?
Sayadaw  :  Having determination is charging the power. If you make a determination you will use more power to get the virtue, not to go backward ... Determination means not to go backward.

Question  :  This is a kind of attachment?
Sayadaw  :  Yes but if you ..... the power that you are using is more important. Making decision or not is not much important. If you have a strong power of detachment, you can also detach from determination. Not grasping to the goal. At the beginning or the end, all is to experience-only

Question  :  Do you have any goal in your meditation center?
Sayadaw  :  No! no goal, no limits also in my actions. If I decide what I will do or how long I will do there are limits. In my case, no limits..I do according to the situation. My actions are changing with the time and becoming greater and greater.  In this way the result is also beyond limits.


Question  :  You don't really manage your time, do you?
Sayadaw  :  I work according to the situation. Situation is always changing, so my actions change according to the situation. There is natural wisdom and this natural wisdom understands what should be done first.  I use this natural wisdom. For the natural wisdom doing or not doing is to use-only, not to  pay attention. No time-limits. I go somewhere, there are no time-limits. If I say I will be there it is for sure that I will be there but at what time is not sure. You must be free from time limits.  Your mind must be free from time-limits and place-limit.

Real freedom is to be free from the created truth. We are the prisoners of the created truth.  So try to go beyond the created truth.  Nobody is free but there is really freedom from created truth.  If you are attached to the method, you will be only able to follow this way or that way. You cannot be free from this and that.

The real Middle Way is to be free from this and that. Try to do freely, doing-only, try to experience-only, try to use freely, to use-only.  I am using the power of detachment, using freely without grasping.  This is the right using of the created truth. This is why my life is invariable because of that power, because of using the created truth in a right way.

Everybody can use the created truth in traditional way, with grasping, so they are the same, not much difference between each other. You must try to go beyond traditions.


End of the teaching.

17 October 2014

QA and Dhamma Discission with the Yogi from Holland : Part One


Teaching of ThaBarWa Sayadaw U Ottamasara
Question and Answer and Dhamma Discussion
with the Yogi from Holland

Part - One


If you still need this kind of question 'who' and 'why', there will always be desire in your mind. If you want to be free from desire, try to stop that kind of question.
'Who?' means grasping, grasping to the cause.
'Why?' means grasping, grasping to the effect.
'Who?' means grasping to the cause.
'Why?' means grasping to the effect.
'What is this?' means grasping to that thing.
'Who am I?' means grasping to the person. 

This grasping is the habit of our mind.  What we must do is to abandon this habit of grasping. The real practice, the Middle Way is trying to stop that habit of our mind. If you cannot stop that habit of your mind, there will be always problems in your mind. In order to be problem-free, stop this habit of grasping to the time, to the person, to the place. 

Paying attention to the time is grasping to the time.
Paying attention to the place is grasping to that place. 
What we must do is to stop paying attention to the place, to the time and person. This is the only way to be free from desire.


Question  :  How to make choices without considering why and what, how to give a direction to your life ?
Sayadaw  :  Change the attention from your life to your mind.  Pay attention to the mind.  No attention to the body (Do not pay attention to your body).  No attention to the person. 

Fulfill the desire of mind. Do not think about the person (body).
Just work with the mind.  Not with person (body). 
Mind is the master.  Body or persons is not the master.
Mind is more important than the person (body).

This is why you should change your attention from the body to the mind.  Work with the mind, not with the body or the person. No need to pay attention to your body.  Just pay attention  to your mind ... not only your mind but everybody's mind.  Working with mind society and not with human society. It is possible to work like this. 

Changing the attention to the mind is to stop paying attention to the body. The more you pay attention to your body, there will be more attachment to your body. So just pay attention to the mind and in this way the power of detachment to the body will appear. This power is very powerful.  Detach from the body by paying attention to the mind.  In this way there will be attachment to the mind but the attachment to the body will be lesser and lesser.


Question  :  So attachment to the mind is ok?
Sayadaw  :  Ok temporarily, not for ever.

Question  :  Like a step in between?
Sayadaw  :  Yes.  All attachment must be detached from. This is why changing attention from the body to the mind is necessary. Working with the mind. You can use your body but no need to pay attention to your body and to other people.  Just pay attention to the mind.

Obey the desire of mind, not the desire of person (body). That is very effective.  Working for mind is very powerful.  Fulfilling the desire of mind will solve the problem of mind. If you pay attention to the person (body), there will be problems in your mind. There are problems in every mind because of paying more attention to the body. Because of ignoring the mind there are a lot of problems in the mind.


Question  :  In order to do good deeds I have to think about others mind as well…what is a good deed, making someone more successful or healthy or helping for more understanding?
Sayadaw  :  Not for the sake of someone but for the sake of mind.  Mind is the master so if you pay attention to the master it will be ok. If you pay attention to the body, there will be problems in your mind. This is why the master is more important than the followers.

If your mind is free to stay here or if your mind is free to listen to my teaching just do it.  Do not think about other situations. Just think about the situation of your mind. If your mind is ok, when you deal with other minds will also be ok ... Pay attention to the situation of other minds is more important.  Paying attention to the situation of who you are or what you are doing or what is happening to you is not important.

Just think about the situation of the mind. It will solve the problem of the mind.  The problem of the mind is much bigger than the problem of human. If you can solve the problem of the mind, there will be lesser and lesser problem in your life. That power from solving the problem of mind is very high.

We traditionally are trying to solve the problem of human society, not the problem of mind society.  This is why, with the time, the problems still remain in the mind.

What I want you to know is ... to use the power of mind, not the power of a person. We are always using the power of person. That is not complete. So instead of using the power of someone just use the power of mind.


What I am guiding to is to have powerful in mind.  I am guiding to detach from everything except from the mind.....
  •  in the first step, try to detach from everything except from the mind.
  • and then, try to detach from the mind.
  • if there is power to detach from everything, try to detach from the mind.
  • pay attention to nothing except to the mind and
  • then lastly try to stop paying attention to the mind. 
It means, take care of your mind ... not your body, not your life, not your money or your health. Just take care of your mind. Abandon the traditional way. Just pay attention to the mind, not only your mind but all minds. Observe the mind society, there are various types of mind.

If you pay attention to the mind, there will be wisdom which knows about the mind. Directly observing the mind but not grasping at it as 'this is my mind', 'this is an angry mind', 'and this is easy mind'. Just pay attention free from grasping.
Try to experience-only, try to use-only ... you are using the mind but this using must be without grasping.

You think the mind is something, this idea is wrong.  This is why you should abandon this idea of something ... just use our mind as use-only, just experience whatever happen to the mind as experiencing-only. Not grasping such as 'I am afraid' or 'I am sorry'. Not grasping like that. 

Not grasping to the situation.  Just try to experience-only without grasping to the situation as 'I understand' or 'I know' or 'I don’t know'. Try to experience-only.  There may be knowing or not knowing, whatever happens, whatever situation happens ... no need to grasp to that situation, just experience-only.


This practice is very effective.  It really works.  Not theory but very practical.
We are always using our mind but we forget the truth of use-only. Not grasping but using-only. When we are using our mind, when we are using our body, try not to forget the truth of using-only, not grasping. Not forgetting to that truth is important. In this way you will be able to use your mind in the right way which is using-only and whatever happens to your mind is to experience-only.

If something happens to your mind, just remember the truth of experiencing-only, not grasping. If you remember the truth you will be able to experience the situation in the right way which is to experience-only. If you know something, don’t forget the truth of knowing-only and in this way, you will be able to know all knowing in the right way which is knowing-only.

The truth is just too use-only, to do-only, to experience-only and to know-only. If you don’t remember that truth, you are using your mind with grasping ... the mind as 'my mind' or as something. I want you to stop that grasping. You can use your mind but the habit of grasping is wrong.  Try to stop this grasping habit. Without grasping you will be able to use your mind as using-only.

Now I am using my mind, using-only, without grasping as 'my mind' or 'your mind'. Without grasping as stable mind or unstable mind, just using-only. The mind is always changing, but there is the quality in me to be able to use it in the right way, to use-only. You must try to use-only. Whatever mind is always changing this is the nature of the mind, it is to be used-only, and whatever happens to your mind is not important.



To be continued

14 October 2014

Anatta Teachings of ThaBarWa Sayadaw U Ottamasara (Part One)


Anatta Teachings of
ThaBarWa Sayadaw Venerable Ottamasara


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အလိုျမဲ အၿမဲလို၊ အလိုကင္း အၿမဲပို။
When the desire is persisting, there is always need.
Freedom from desire increases merit and eradicates need.


အလိုႀကီးဖို႔ အေရးႀကီးရမွာမဟုတ္ဘဲ အလိုကင္းဖို႔ အေရးႀကီးရမယ္။
One should not emphasize to be greedy, but try to be free from greed.


အလင္း အေမွာင္၊ အမွား အမွန္၊ အေကာင္း အဆိုး၊ အေၾကာင္းအက်ိဳးေတြက ေတြ႕ႀကံဳဖို႔သက္သက္။
Light and darkness, right and wrong, good and evil, cause and effect are meant to be experienced.


နာမည္ခံဗုဒၶဘာသာျဖစ္ဖို႔ကေတာ့ ဘုရား တရား သံဃာကို ယံုၾကည္႐ံုပါပဲ၊
ဗုဒၶဘာသာ၀င္အစစ္ျဖစ္ဖို႕ကေတာ့ ဘုရားရွင္က်င့္ျပသြားတဲ့အတိုင္း က်င့္ႏိုင္ဖို႔လိုတယ္။
To be a namesake Buddhist, faith in Lord Buddha, Dhamma and Sangha will be sufficient.

To be a true devout Buddhist, you may need to practice what Lord Buddha had taught and practiced by showing the true path to wisdom.


မီးက အငန္းမရ၀ိုင္းတဲ့ ပိုးဖလံေတြလို၊ အာ႐ံုေတြကို အငန္းမရျဖစ္ေနတဲ့ ကိေလသာ။
Just as insects flutter to death around the fire at night, mankind also flutter greedily around craving and defilement (kilesa).

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လိုအင္ဆႏၵ ... Desire

တျခားလိုအင္ဆႏၵေတြ အားလံုးကိုစြန္႔ၿပီး လုပ္ခ်င္တာျဖစ္ဖို႔လိုတယ္။
You need to be able to discard all carnal desires and concentrate on what is necessary to be done.


စြန္႔လြတ္ႏိုင္တဲ့စြမ္းအား အျပည့္ပါတဲ့ လိုအင္ဆႏၵနဲ႔ ျပဳလုပ္မႈျဖစ္ဖို႔လိုတယ္။
The endeavour to do what is necessary must have full energy and resolve to sacrifice. 

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စြမ္းရည္သတၱိ ..... Courage

ေကာင္းမႈကုသိုလ္ျပဳလုပ္ျခင္းမွာ ေၾကာက္ဖို႔မလို၊ ရဲရင့္ဖို႔သာလိုတယ္။
You need to be brave to do good deeds, and not be afraid.


ကိုယ္လိုသူလို စြမ္းရည္သတၱိက အတု၊ ကိုယ္လိုသူလို စြမ္းရည္သတၱိကို စြန္႔လႊတ္ႏိုင္မွ
စြမ္းရည္သတၱိအစစ္ျဖစ္မယ္။
An average courage of common mankind is in fact not genuine, a counterfeit.

Only when you can discard the courage of the common man, you will attain true courage.


မလုပ္တတ္တာကို မျပတ္ျပဳလုပ္ေနျခင္းအားျဖင့္ လုပ္ႏိုင္တဲ့စြမ္းရည္သတၱိကို
တိုးျမႇင့္ေနရမယ္။
By doing constantly what you cannot do, you will need to continually develop capability and courage to do good.


ဘယ္လို ညာလိုဆိုတဲ့ သတ္မွတ္ခ်က္ေတြကို အဓိကထားေနမႈကို စြန္႔လႊတ္ႏိုင္တဲ့
စြမ္းရည္သတၱိနဲ႔ ဘယ္လိုညာလို ျပဳလုပ္တာျဖစ္ဖို႔ လိုတယ္။
By developing courage to sacrifice what and wherefore of common mankind, 
you will eventually develop true courage to move on with life. 

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စိတ္ ... Mind, Mental Phenomenon of Existence

အမ်ိဳးမ်ိဳး သ႐ုပ္ေဖာ္တတ္တဲ့ စြမ္းရည္သတၱိရိွတဲ့စိတ္။
The mind or mental phenomenon (citta) has the capacity to create many things.


စိတ္ဆိုတာ သံုးဖို႕သက္သက္။
The function of mind is for using-only.


ၿပီးျပည့္စံုခ်င္ေနတဲ့စိတ္ကိုက မျပည့္စံုတဲ့စိတ္။
The desire of mind to have everything signifies the incomplete phenomenon of mind.


ေမွ်ာ္လင့္ခ်က္ရိွေနရင္ စိတ္မလြတ္လပ္ဘူး။
When you are overwhelmed with hope and expectation, want and desire, the mind will not be free.


အမ်ိဳးမ်ိဳးေသာသေဘာကိုေဆာင္တတ္တဲ့စိတ္ရဲ႕ဒဏ္ကို ခံႏိုင္ရည္ရိွမွ စိတ္ကိုသံုး႐ံုသက္သက္ မွန္မွန္ကန္ကန္သံုးတတ္လာမွာ။
Only when you can endure and overcome the many wiles of the mind, you will learn to truly apply the essence of the mental phenomenon.


တကယ္သံုးတတ္ရင္ စိတ္ေလာက္ သံုးလို႔ ေကာင္းတာ၊ အသံုး၀င္တာမရိွ။
When you know how to apply your mind with wisdom, there is nothing useful or beneficial.

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မွန္ကန္တဲ့နားလည္မႈ မွ်ေ၀ျခင္း ... Sharing the True Insight and Wisdom

တူရာခ်င္းမယွဥ္ရဘူး။
You should not challenge or compare what is the same or identical.


အေမွာင္ကို အလင္းနဲ႔၊ အပူကို အေအးနဲ႔၊ အမွားကိုအမွန္နဲ႔၊ မတရားကို တရားနဲ႔၊
သတ္မွတ္ထားတဲ့အမွန္တရားကို အမွန္တရားအစစ္နဲ႔ အႏိုင္ယူရမယ္။
You shall conquer darkness with light; hot with cold; wrong with right; unlawful with lawful; and with original truth and created truth.


အမွားအမွန္၊ အေကာင္းအဆိုး၊ အပူ အေအး ဆန္႔က်င္ဘက္အေျခအေနတိုင္းကို လက္ခံႏိုင္ဖို႕ ႀကိဳးစားရမယ္။
You must strive to be able to differentiate and accept right and wrong, good and evil, hot and cold, all opposite phenomenon in its true nature.


အေကာင္းျမင္တိုင္း အဆိုးကို၊ အဆိုးျမင္တိုင္း အေကာင္းကို တြဲျမင္ႏိုင္ရမယ္။
When you see good, you must see the evil; 
when you see evil, you must also see the good in comparative phenomenon. 


To be continued .....

9 October 2014

The Practice of Detachment : Part - One


The Practice of Detachment

Teaching of ThaBarWa Sayadaw U Ottamasara
Questions and Answers with foreign yogis

Part - One

thabarwa  yangon  rangoon  kamma  karma   wisdom  compassion  alms  lovingkindness  metta  sympatheticjoy  ambulance  engagedbuddhism  conciousness  awareness  sick  patients  disables   deeds   abandon  sayings  peace  clarity  purpose  yoga  asia  relaxation

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?
Venerable Ottamasara  :  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.

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

thabarwa  yangon  rangoon  kamma  karma   wisdom  compassion  alms  lovingkindness  metta  sympatheticjoy  ambulance  engagedbuddhism  conciousness  awareness  sick  patients  disables   deeds   abandon  sayings  peace  clarity  purpose  yoga  asia  relaxation

Q5 :  What about walking meditation?
Venerable Ottamasara  :  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, 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.


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Q6 :  So we should be natural? Natural and mindful?
Venerable Ottamasara  :  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.


To be continued .....