Shwe Oo Min Sayadaw Ovada

Waso Discourse 24 July 2002 8PM

Generally people are good when those around them are good. But being good only when others are good to you is not the true mark of a virtuous person. A virtuous person is one who is virtuous despite the behaviours of those surrounding him, whether good or evil – that is a virtuous person.

When you live in a community you must try to live in harmony with those aroundyou. But when you are alone, do you live in harmony with your mind?

A virtuous person is one who lives with awareness, wisdom and metta (lovingkindness) towards others. When you live with awareness, wisdom and metta, you will live in harmony with everyone.

This doesn't just mean humans – even Sakka (King of Devas), who could not live thus was suffering as he neared his death in the deva world. Why?? Hid mind was filled with jealousy and agitated at the prospect of giving up his celestial kingdom and all his possessions to the next heir.

So the Sakka appeared before the Buddha and asked:

All beings wish to be happy, peaceful, prosperous, and free from suffering. Yet why is it that while they want all this, they are not free from the sufferings of life?

And the Buddha replied:

Beings seek all of these yet they are suffering because of issa (envy/jealousy) and macchariya (stinginess/miserliness).

When one develops ill-will in seeing the good fortunes or prosperity of another, that is issa. When one is dissatisfied because of another's progress in the Dhamma, that is issa. When one is unhappy because of another's education and success in examinations, that is issa. One rejoices in the misfortunes of others - this person will never be at peace.

When one holds on tightly to one's possessions that is macchariya.  

• note from knownsee admin: according to abhidarma, it means hiding one's own benefit, cant bear to share with others. and  it is dosa too

When others are well behaved, successful, educated, one should rejoice in their good fortune. Some don't see it this way – they can only find faults, see the negative side. There is jealousy when another is more successful. When another has developed greater wisdom or knowledge, there is jealousy.

This jealousy is dosa. Dying with a dosa mind will take one straight to hell.

Stinginess/miserliness is lobha (should be dosa according to abhidharma ). Dying with lobha will take one to the peta realm.

When one is free from jealousy/envy and stinginess/miserliness, one will experience immediate peace. Because of lobha and dosa, living beings are in their wretched state of misery.

Now one meditates to reduce lobha and dosa. Yet even in meditation, lobha and dosa arise. When one is eating, lobha/greed arises. When the mind is in a peaceful, agreeable state, there is a liking to it. When meditation is going well, there is a liking.

That is lobha.

When the mind is restless or agitated, there is a disliking. When things are not working out, there is a disliking. This is dosa.

You meditate to reduce lobha and dosa yet lobha and dosa continue to arise.

So if you cannot even live in harmony with yourself, how can you live in harmony with others?

A disagreeable situation comes up and there is no tolerance. If things are like so, one will leave the meditation centre. One is led by every whim of lobha and dosa.

But OF COURSE, there is none of that here, is there?

One cannot be even a little tolerant. Everything must be to one's tastes, one's desires.

All of one's wishes must be fulfilled. If one continues to follow the whims of dosa,

these wishes can be fulfilled in hell.

Take advantage of this Buddha Sasana to pay utmost importance to giving dāna, observing sīla and developing samatha and vipassana insight knowledge. Be diligent in performing only wholesome deeds. Don't let lobha or dosa in; practice diligently to eradicate these unwholesome mental states. 

Any movement, movement of the arms, legs, head, mouth, etc. – whatever the action, what is important is one accrues merits. One pays great attention to eating, sleeping and acquiring property. When something one wants does not materialize, one may protest strongly. Protesting like this is the wrong attitude. These are not the traits of a virtuous person. When one lives with awareness and wisdom, these mental attitudes will not be present. When one lives with metta, one can be more tolerant of others; one can more easily forgive others.

A tree will provide shade to the lumberjack until it is felled.

Sandalwood continues to provide fragrance as it burns to ashes, to the one who uses it to light a fire.

Likewise, a virtuous being, until his death will continue to help his aggressor. 

The Bodhisatta in his existence as the king of monkeys rescued a hunter who had fallen in a ditch. In his exhaustion after carrying the hunter out, he rested on the hunter's lap. The hunter thought, not having caught any game for the day that he would take the monkey's meat home. With a stone, the hunter hit the Bodhisatta's head, fracturing his skull. Imagine how the hunter could have such cruel intentions upon the one who saved his life! The Bodhisatta realized the hunter's intentions and escaped to the treetop. If he left the hunter behind, the hunter would surely be eaten by a tiger. So the Bodhisatta called to the hunter to follow his trail of blood, thus leading him to safety.

A virtuous being is one who will help even his aggressor with his sweat and blood. To become like this, you must nurture a virtuous mind for as long as you are living. Here you live among virtuous beings. A virtuous being is not virtuous only when others are upright. Whether others are good or evil, a genuinely virtuous person will live an upright life.

One meditates to become a good human being, develop wisdom and a good heart. When one develops insight knowledge, impurities, selfishness will no longer be present. One will no longer seek to break the rules of conduct. Instead one will help to promote others' welfare as much as possible.

SADHU! SADHU! SADHU!

TRANSLATOR: LAURA ZAN

TRANSLATOR'S NOTE: IT IS HOPED THAT READERS WILL OVERLOOK ANY SHORTCOMINGS AND

UNINTENTIONAL ERRORS IN THIS TRANSLATION AND INSTEAD BENEFIT FROM THE ESSENCE OF

SAYADAW'S DISCOURSE.

Shwe Oo Min Sayadaw Ovada

Patimokkha Ovada New Moon 8 August 2002

The 5 Enlightenment Factors

To have faith

To be healthy

To be straightforward

To make dedicated effort

To see the arising and passing away of Nama Rupa

1. To have faith means to have faith in the Buddha's Teachings. What did the Buddha teach? He taught,

"Do not push away the sense objects – the defilements that arise because of these sense objects are what you have to remove."

Sight, sound, smell, taste, touch – these are only sense objects. For example, lobha, dosa and moha should not be allowed to arise because of some sound. Sounds should help to develop Sati, Samadhi, Pañña (Nana).

In the same way smells, tastes, touch (physical sensations) should not be allowed to lead to the development of defilements. For example, you don't

avoid taste. When you come into contact with taste sense-objects, if you enjoy the taste, indulge yourself in it, you are indulging in greed (lobha). If you

don't like the taste, therefore you reject it – you are indulging in anger (dosa). 

We should avoid these 2 extremes and walk the Middle Path (Majjhimapatipādā) of Sati, Samadhi, Nana, thus maintaining a simple awareness of the taste. These objects and the consciousness (knowing mind) are just natural phenomena. We should not see it as me or mine. We should try to see that

they are happening of their own accord and passing away constantly. And to be able to see correctly, as it is, know and understand this, you have to watch with awareness.

That's what the Buddha was saying. This is what is meant by "to have faith" in the Buddha's Teachings. And with this faith you have to strive to practise.

2. To have good health – you must know how to keep yourself healthy. You don't discard clothing. To protect against heat and cold, to maintain propriety

and decency, you have to use clothes. The attachment to greed for, and pleasure-seeking in, clothes is what you must discard. The disliking dosa mind you must also discard. How you discard/remove lobha and dosa is by having Sati and Nana, being mindful each and every time you dress yourself.

When you are aware, you have already removed lobha and dosa. Every time you eat, eat with mindfulness. Eat with wisdom. Eat what is suitable for you. Eat moderately.

3. To be straightforward – practise honestly, be willing to say what you know and say what you don't know. Don’t pretend to practise. Practise

wholeheartedly!

4. To make dedicated effort – practise without resting, without pause. There must be effort to practise. In meditation only mental viriya (effort) is

important. We are not talking about physical effort. Practising continuously is what you call Viriya.

Viriya = preventing defilements that have not yet arisen, from arising

= to still the akusala that have already arisen

= to cultivate kusala (Sati, Samadhi, Nana) that has not yet been cultivated

= to increase the kusala that already exists

To do all this is the work of Viriya.

(akusala = unwholesome thoughts/speech/actions, kusala = wholesome ones)

5. To see the arising and passing away of Nama Rupa you must be able to see the Paramattha nature of Nama Rupa. If these five factors are fulfilled, you can see and understand the Dhamma.

SADHU! SADHU! SADHU!

TRANSLATOR: MOUSHUMI GHOSH

TRANSLATOR'S NOTE: IT IS HOPED THAT READERS WILL OVERLOOK ANY SHORTCOMINGS AND

UNINTENTIONAL ERRORS IN THIS TRANSLATION AND INSTEAD BENEFIT FROM THE ESSENCE OF

SAYADAW'S INSTRUCTIONS.

Shwe Oo Min Sayadaw Ovada

Patimokkha Ovada Full Moon 23 August 2002

Of the countless Buddhas that have live before, let me tell you about one gatha among the diverse Teachings of the Buddhas. You are familiar with this :

Sabbapāpassa akaranam

Kusalassa upasampadā

Sacitta pariyodapanam

Etam buddhānasāsanam

To avoid all evil / bad

To cultivate good

To purify the mind

This is the Teaching of the Buddhas

(from Sayadaw's Myanmar translation)

If your mind is pure, your sila will be pure, your views will become pure then everything will be pure as the Buddha wished.

To be pure, first – what is bad or impure?

Sila-wise all actions of body, speech and mind, kayakamma, vacikamma, manokamma that are wrong. Thus correcting your wrong bodily behaviours, speech, attitudes and mindsets is called "avoiding evil".

For monks there are many rules; those who do not follow the rules are "doing bad", those who try to live according to those instructions are cultivating the good.

1. Monks should wear their robes neatly whether within or without the monastery.

2. Keep your eyes directed four feet in front of yourself. If you look here and there, the sila is broken, the mind is no longer pure. You only look around in

case of danger. To maintain this training rule, which is part of the Indriyasamvara sila, you need to have Sati. Our behaviours and actions must also be gentle and restrained. Having Sati, doing everything with Sati, Satindriya is present.

3. When proceeding together, monks should file in neat order of seniority. If you are standing out of line, it will not look neat anymore. It's not disciplined.

4. Monks should not walk too fast or too slow. On almsround those heading the line should start off rather more slowly to allow those behind to catch up. Otherwise large gaps result in the line as those following get left behind. If the leader checks his pace, the line will be even and orderly.

5. If you have Sati your behaviour will be blameless. So whether you go on almsround or stay in the monastery you must live harmoniously and robe yourself suitably. Everywhere you go should be with decorum. Do not look here and there waving your arms about as you talk etc.

6. If you look around as you walk your eyes will meet, you'll end up standing around talking. If you are careful, mindful, this will not happen.

Gathering to talk, standing around beside the buildings, talking quietly  amongst yourselves also comes under "doing bad".

7. In the dining-hall, eating and other behaviours should be in accordance with the Vinaya. Go neatly, sit neatly, eat moderately, don't be selfish. If you eat all you want without bothering if anyone else has eaten that's not "avoiding bad" actions.

If you eat without Sati, the Indriyasamvara sila is broken.

8. Monks have civic duties or responsibilities like cleaning the place, going on almsround etc. These are also part of the sila.

Only Sati makes the Indriyasamvara sila whole. If your sila is pure, you'll have happiness now and in the future – that's what the Buddha said.

"Being heedful leads to freedom from death

Being heedless and forgetful is the cause of death."

To be virtuous, to be free of death, to be able to avoid evil – Sati is essential,

wisdom (clear comprehension) is essential.

To avoid evil, to always keep the mind pure, to always have Sati-ñana – that is the meaning of practicing Satipatthana. When this is so, one is practicing the Teachings of the Buddhas. Then one will be happy now and in the future. So do not lose mindfulness.

9. If someone sees something amiss, someone of responsibility or those we live together with, and for the benefit of all, points it out, and in fact they should and can say so – it is good if the receiving party would be glad that the other has pointed out something for our benefit, so we may avoid wrongdoing.

That's the mark of a virtuous person.

When a samanera told Ashin Sariputta that his robe was uneven, he not only carefully rearranged it, he reaffirmed that it was satisfactory and also asked the samanera to point out again if he should ever see the need. Behold! The Buddha's Great Right-Hand Disciple, titled Most Wise willingly admitted his

shortcoming. 

"Even if a young seven-year old samanera, freshly ordained today points something amiss I will salute and admit my shortcoming."

How worthy of emulation virtuous people are!

Pavarana is about the same thing. At the end of vassa we make this admission to each other:

"Sirs, if you see or hear or even suspect something was done wrong, please do advise me accordingly and I will correct myself."

It would be so much better if we meant it sincerely. What happens more often is we feel offended if told something. We must actually be able to accept.

10. Monks/yogis should not visit each other's rooms, talking loudly. This can be a Dhammantaraya (a danger to the Dhamma) that hinders Magga Phala – so practice restraint in talking. If you have something to ask, speak softly, make it short. Gathering to talk, making acquaintances…what have we actually

come here to do? "To still the body, and still the mind" 

The work of a monk is only two – if it is more than that, it's not good. Of course we must fulfill our civic responsibilities if we have any.

11. The Buddha said, "If bandits should tie you up and sever your limbs with a saw and you entertain hate in your heart, you will not be a follower of My

Teachings."

His Teachings are to be able to tolerate and forgive even your enemies. One should have metta and karuna. He gives the example of the tree that gives

shade to the lumberjack until it is felled and of sandalwood which continues to provide fragrance as it burns to ashes, to the one who uses it to light a fire.

The virtuous sacrifice even their lives to protect their enemy e.g. As the Bodhisatta did in his life as a monkey king. To ensure that he did not accidentally harm the hunter who had fallen down as he carried him across the water, he actually tested himself by carrying across a boulder that was about the hunter's weight! Only then, confident of the hunter's safety, he came back across and carried him over on his back. However the hunter had a wicked

idea as the monkey king lay exhausted on his lap after the repeated trips across the water. Taking a stone he hit the monkey king on the head. The monkey king escaped quickly yet even towards one who so senselessly and ungratefully tried to kill him, his compassion did not waver. Knowing the

hunter would lose his way in the forest and be eaten by the tigers, he called to the hunter to follow his trail of blood and led him back to the safety of his

village.

Now we do not suffer such privations here. If we could just accept little things we say to each other, meaning to be helpful, to correct each other, we would benefit too. That is also the meaning of 'sovacassata' – being easy to instruct.

This befits a virtuous person.

If we dislike being told what to do, get angry, we are lacking in dutifulness, we are not doing what the Buddha wanted.

If we are told of any wrong, we should remember it and avoid doing it – happily, humbly – thus you avoid evil, cultivate good, the mind is also pure.

And in doing so, may you be able to practice and attain Nibbana.

SADHU! SADHU! SADHU!

TRANSLATOR: MOUSHUMI GHOSH

TRANSLATOR'S NOTE: IT IS HOPED THAT READERS WILL OVERLOOK ANY SHORTCOMINGS AND

UNINTENTIONAL ERRORS IN THIS TRANSLATION AND INSTEAD BENEFIT FROM THE ESSENCE OF

SAYADAW'S INSTRUCTIONS

Shwe Oo Min Sayadaw Ovada

Patimokkha New Moon 6 September 2002

Khantī paramam tapo tītikkhā

Nibbānam paramam vadanti buddhā

Na hi pabbajjito pārupaghātī

Samana hoti param vihethayanto

Enduring patience is the highest moral practice

"Nibbāna is Supreme" say the Buddhas

He is not a true monk who harms another

Nor a true renunciate who oppresses others

(from the Dhammapada by Buddharakkhita)

The practice of patience (khantī) is the noblest of practices, said the Buddhas. Before the Buddha formulated the Vināya, he always instructed the Sangha with this ovāda. Without the power of patience, one cannot fully practice and maintain one's sīla.

Without pure sīla, it is difficult to develop samādhi. Without well-developed samādhi, there is little hope of developing pañña.

For the Teachings (Sasana) of sīla, samādhi, pañña, viriya, sati etc. to become part of ourselves requires the foundation of khantī.

When meditating, we have to bear with all sorts of bodily discomforts, pains, aches, itchiness, tiredness, heat and other difficulties that arise for various reasons. The development of sīla, samādhi and pañña frees us from the dangers of samsara, human suffering, deva/celestial suffering, the suffering of the 31 realms and leads to the happiness of Nibbāna. And patience alone leads to success in these practices hence it is the noblest of practices.

Each person who requests for the robes to enter monkhood (the Sasana) and everyone who wishes to be free from samsara must practice patience in order to attain Nibbāna and free themselves of old age, sickness, death etc.

He who harms another is not a worthy monk. He does not behave as a monk should. He has not the patience that leads one to the freedom of Nibbāna and cannot then become free from suffering.

A true monk does not do any harm. One who is a true monk (pabbajjito) cannot harm another. Causing another to break his sīla is also harmful. That is not one who is practicing to eradicate evil.

One who oppresses others cannot be one who stills all defilements in this lifetime.

One must not say or do anything that will hurt another mentally, physically or emotionally. One must not corrupt another's sīla.

The Buddha said a monk is one who practices to drive out the defilements. If one revels in the defilements, he is not pure, not a true monk. He is tormented by the defilements; harming himself.

One must not harm oneself or others. If one is burning with defilements, he harms himself and others, destroys his sīla, his samādhi and pañña. Then he is not a true samana (a monk/renunciate). He cannot become free from suffering.

To reach Nibbāna, you need patience, don't break your sīla, practice to be free of defilements and be at peace.

Now we are practicing, we must be patient, persevere and endure all. This is practicing the Teachings of the Buddha.

May you all be able to practice and attain the peace pf Nibbāna that you strive and wish for and become free from the suffering of old age, sickness and death. 

May you all become patient, persevering an virtuous persons.

SADHU! SADHU! SADHU!

TRANSLATOR: MOUSHUMI GHOSH

TRANSLATOR'S NOTE: IT IS HOPED THAT READERS WILL OVERLOOK ANY SHORTCOMINGS AND

UNINTENTIONAL ERRORS IN THIS TRANSLATION AND INSTEAD BENEFIT FROM THE ESSENCE OF

SAYADAW'S INSTRUCTIONS.

•  Without awareness, there can be no wisdom and life becomes meaningless.

Only with awareness is there wisdom, then life becomes fulfilling.

• Don’t miss the precious opportunity to raise your children well.

Only a well-adjusted child grows into a well-adjusted adult.

And it is a well-adjusted adult who will contribute positively to society.

• Be vigilant. Live mindfully.

Two instructions of the Buddha.

The persistent use of Sati is the way to attain Nibbāna.

• You may have good Kamma,

But succumb to laziness and life cannot be fulfilling.

You may be intelligent,

But succumb to laziness and success will elude you.

•  If you do your job properly and I do mine, what’s there to say?

•  If you seek a happy life, always be aware.

When you maintain awareness,

The mind remains clear and happiness abounds.

• If you don’t forget to be aware - Nibbāna.

If you do forget - the grave.

Appamāda means not forgetting. We remember to be aware in order to develop

wholesome qualities. This leads beyond death, to the Deathless.

Pamāda means forgetting. We forget to live a wholesome life and this leads to death -

again, again and again.

So don’t forget to be aware of what you say and do - always.

•  There are three ways of knowing the Buddha / the Truth :

To see with the eyes,

To reflect through imagination,

To understand with wisdom.

We must learn to appreciate the value of wisdom

Only then do we really understand the Dhamma

Only then do we really know the Buddha.

• Examine your mind!

If there is any kind of suffering, the cause is your own doing.

•  Defilements of the mind can arise with every sense contact.

Nothing less than constant and persistent awareness will prevent their taking hold.

• Maturity is not a title others can give you,

True maturity of heart and mind is achieved through growth and development.

• The Sāsana depends on those with a noble heart, well-versed in the Teachings of the

Buddha, who have Sīla, Samādhi and Paññā.

Only then, with patience and perseverance, can someone effectively serve the Sāsana.

• We meditate to develop Right View.

This cannot be achieved by the ego; meditation must proceed naturally by watching any

experience just as it is.

This is the way to develop Right View.

• Attakilamathānuyoga (indulgence in pain, self-mortification) and Kāmasukhallikānuyoga

(indulgence in pleasure, self-indulgence) are the two extremes from which we must free

ourselves.

When we are free from one extreme, we tend to get caught in the other.

Only with awareness and Wisdom can we find the Middle Way (Majjhima Patipadā).

Be aware until the light of wisdom appears!

• We need to have a good heart and the right attitude in every situation.

If others are right, be happy for them.

If others are wrong, have sympathy for their misfortune and give them what help you can.

Then there will be harmony.

• Old age, death and separation are unavoidable.

Kamma (action) determines your future.

Only Ñāṇa (wisdom) can set you free.

•  People in this country buy fish, birds and other captive animals to release them to make

merit.

Sometimes their aspiration is less than wonderful: “I release you once, may I be released

ten times.” But wishing to be released implies being reborn – is this a good deal?

A better aspiration would be: “Just as this creature has become free from certain death,

may this deed support me that I may become free from old age, sickness and death.”

• Have you ever watched an angry person? A jealous person? A conceited person? Do

you see the madness? The Buddha said “puthujjano ummattako”, “ordinary worldlings

are mad” meaning ordinary worldlings are crazed because they are being burned by the

fires of defilements

• Thinking “If you’re good then I’ll be good” actually implies “If you’re not good, I will be

bad”. This is really a frightful attitude.

A truly virtuous person is one who remains virtuous regardless of how others behave.

• What is it in your life that you are relying on?

Psychics? Gods? Rites and rituals? Astrology? Lucky charms?

Remember, it is actually only Kusala Kamma (wholesome action) that we can rely on.

•  Belief in lucky days and unlucky days is just superstition.

But it is truly lucky if we can spend the day full of Right Thought, Right Speech and Right

Action.

And it is really unfortunate to spend the day full of Wrong Thought, Wrong Speech and

Wrong Action.

Remember this!

• Practising Satipaṭṭhāna weakens the kilesās.

When dosa arises, stay aware of it and it won’t last long.

When lobha arises, stay aware of it and it won’t get what it wants.

This is how the kilesās are weakened.

 There are three Pāḷi words, 3 A’s, that are helpful to remember:

Alobha, Adosa, Amoha.

Alobha is the opposite of lobha which is being stingy, not wanting to give. If you can remove greed for even one moment, that’s alobha.

Adosa is the opposite of dosa which is getting frustrated or dissatisfied when you don’t get what you want.

If you don’t want to have dosa, develop metta.

When there’s no dosa, that’s adosa.

Amoha is the opposite of moha which does not know when there is anger and greed.

To eradicate moha we have to keep a good hold on Sati.

The last A, Amoha comes only with mindfulness and wisdom.

•  People lose even a little bit of money and Oh! How they cry!

How about the billions of kusala they are losing every second?

Nobody knows to cry over that.

• In the world, auditors go from office to office checking accounts to see that they balance.

But don’t just monitor the business accounts; monitor your thoughts, words and actions.

In balance, is your conduct more wholesome or unwholesome?

Every day it is important to audit your conduct.

•  Being vegetarian or eating raw food (food untouched by fire) doesn’t mean the fires of

defilements aren’t touching you. It isn’t the food itself that determines if there is any

defilement.

To be free from the burning of defilements while eating requires mindfulness and wisdom.

That is what matters.

• Now, while you have the opportunity, it is important to build a strong practice.

In times of adversity we will regret it if we aren’t adequately prepared.

Therefore we must practise now while conditions are favourable.

• The Sāsana is the Teachings of the Buddha.

Purifying speech & action is the Teachings of Sīla,

Purifying the mind, learning to quell anxieties and grief, is the Teachings of Samādhi,

Purifying our View is the Teachings of Paññā.

Only when these Teachings become our own experience, will we truly be well, happy and

free from danger

• The quality of your understanding of the Dhamma cannot be measured by others.

You have to actually practise the Dhamma and develop your own wisdom to see the

Truth for yourself. You can’t experience the Dhamma through reading or listening to

others.

Try it now and you will understand now. Ask yourself “Is the mind pure or not?” Just look.

Every moment of awareness is a moment of purity.

•  If we are attached to having only good experiences in meditation then bad experiences

tend to come. If we are averse to bad experiences, good experiences tend not to happen.

Meditation is knowing how to simply watch the experience, whether it be good or bad. If

we can watch like this, we will realise that things are simply the way they are; there is no

inherent good or bad.

Our responsibility is merely to acknowledge whatever we are experiencing.