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rmwdum

Pali To English Translation

Holy One

(Dhamma Talks)

Five Ways Of Performing Dna Part (1)

Venerable Shwe Oo Min Sayardaw

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Akagi Myanmar Tera ()

Project Rebirth

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The Anxiety Of The Long-Distance Meditator

Jeff Warren

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Love And Hate

.. Dr. Daw Thynn Thynn

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Entwined

.Moe Hein

Food For Thought

Final Analysis

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The one who has passed beyond both pleasure & pain, who is cooled, un-obsessed,
un-surpassed, a hero who has overcome this world, him I call a Holy One.
- The Buddha
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The Anxiety Of The Long-Distance Meditator

everything congeals into a single 360-degree fluxing
field of awareness.
He opened his hands and clapped them together so
forcefully that I started in my seat. At this point
youll get stream entry. Thats how it works.
Stream entry, is a Buddhist term for initial
enlightenment a shift in perspective where the
practitioners mind flips inside-out and for a split-second
recognizes its own inseparability from the rest of the
natural world. Everything is different after this; there has
been, in Ingrams language, a breach in continuity.
Meditators reported dramatic reductions in personal
suffering, although more mature commentators also
discussed a commensurate increase in heartbreak and
vulnerability. For better or for worse, they have now
entered the undulating stream of true spiritual practice.

JEFF WARREN

You want to cultivate the crackling intensity of the

ninja, Daniel Ingram told me. Ingram made a living
as an emergency doctor, but his real passion was
teaching advanced meditation. It was day one of a 30day solitary retreat, and this was my first meditation
instruction. We were sitting in Ingrams straw bale
guesthouse, a squat round building next to the main
house at the end of a long country road in rural
Alabama. Behind the house a thick forest buzzed with
insect life.
Ingram stood and began to walk, arms outstretched
and eyes shock-widened, as though his entire body
was communing with the humid air, which it probably
was. Feel the weirdness and wonder of everything.
He took a step in slow motion. Notice the moving,
the physicality, the contact with the ground, the air on
your skin, your joints balancing, the planning of the
next step, the room shifting around you. He made
strange guttural clicks as he moved, like the bionic
man. Its the same when you sit notice every
detail of the sensation of breathing in the abdomen, as
fast as you can, as many frames a second as possible.
If you notice everything from the moment you wake
to the moment you sleep, there will come a time when

I wanted stream entry. Seven years ago I started

meditating because I was in agony. I had nothing
ostensibly wrong with me I was healthy, I had
friends and romance and interesting work. The
problem was in my mind. I felt trapped behind a
spinning barrier of rumination. I couldnt connect
not in a real way, not in an intimate reassuring way. It
had gotten so bad that I could hardly look people in
the eye, convinced they could see the shadows of my
anxieties and my alienation flickering behind my gaze.
It made me desperate panicked as though I were
strapped to a bomb I could neither explain nor get rid
of.
I tried everything to fill the hole: sex, drugs, exercise,
creative expression, psychotherapy, even, for a few
grim weeks, ADD medication. Nothing worked. I
made a living writing about the mind mostly the
science but I had read enough Eastern philosophy
to recognize that my condition was probably spiritual
in origin. The meditators and practitioners who delved
deep into the mind all reported the same thing: each
anxiety is descended from the original anxiety of
separation, the perceived gap between self and world,
a gap that could apparently be closed. This wasnt a
religious fantasy. It was an empirical observation, one
that in todays culture of information-sharing and
transparency, more and more practitioners were
speaking openly about.

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I began attending week-long meditation retreats in

different traditions and as I did things began to shift.
For long periods of time I felt calmer and more
expansive, but also more sensitive, more tender. Yet
always the alienation and the anxiety returned.
Then I came across a book by Ingram, already an
underground classic in some Buddhist circles.
Published in 2008, Mastering the Core Teachings of
the Buddha is a lurid first-person account of what is
known as the Buddhist progress of insight a map
of sequential contemplative shifts that unfolds when
practitioners adhere rigorously to a single technique.
Hard working meditators, Ingram writes, can attain
to stream entry in two or three months of hard
practice, an accomplishment that should cleave a large
chunk of suffering from their lives.
Its an audacious claim most Western Buddhist
teachers are far more restrained. And yet its a claim
an increasing number of practitioners are
corroborating in articles and podcasts and online
forums. Ingram himself professes to be living proof.
He signs the book The Arahat Daniel M. Ingram
a Buddhist term for a fully enlightened being.

10
Outside the window I watched the trees move in the
breeze, and looked forward to my short lunchtime
walks, when I got to move in the open air. Sometimes
I exchanged a silent nod with Ingrams wife Carol, an
artist who worked in a studio next to the main house. I
questioned my decision then. It seemed perverse that,
seeking connection, I had placed myself in such
isolation. At night in my little cubby-hole bed I
thought about my friends and family at home. The
days passed very slowly.

Then one afternoon perhaps a week into the retreat I

realized that, actually, things were fine. Better than
fine. I felt as though I had atomic vision. My attention
was zingy; electric.I noticed everything bap, bap,
bap flickers of intention before each movement, a
vibrating topography of tensions and fluctuations
under my belly skin, even my own keenly observant
self. Such a good otice. I noticed my ambition, my
self-satisfaction, my disappointment that there was no
one around to brag to about my progress (You
wouldnt believe how hard I can look at that tree).

This was a well-known progress of insight stage

the machine-like acceleration of mental noticing.
Nothing can escape my highly-calibrated attentional
precision, I thought, still walking in circles, although
rather briskly and dispassionately now, like that liquid
The only way to know for sure was to see for myself. I cyborg thing from Terminator 2.
knew that Ingram had hosted a single meditator at his
home the past couple of summers. I contacted him and Ingram was encouraging but also somewhat
ambivalent. He seemed to have some reservations. I
he agreed. The retreat would be entirely self-policed,
based on a rigorous Burmese monastic schedule: up at soon found out why: the next day everything fell
apart. My mind jangled like a live wire old fears
4:30 a.m., to bed at 10:30 p.m. Alternately sit for an
and insecurities, the heartbreak of an unhappy love
hour, and then walk for an hour. Thirty minutes for
breakfast, an hour for lunch, no dinner. No writing, no affair images and judgments tortured me for hours
and then for days on end. I dreaded the meditation
reading, no leaving the house except for a lunchtime
now it was like sticking my attention into an
shower. Eighteen hours of practice a day. I would get
electrical socket.
out of it what I put into it. Ingram would check in on
me every other day.
My schedule collapsed. I couldnt sit, and the prospect
of walking around the room pretending to be a
The first days were a struggle, my mind unruly and
distracted. Half my walking sessions degenerated into wonder-struck bionic ninja was agonizing and
ridiculous. Instead, feeling guilty, I went for long
me crawling around on my hands and knees looking
for tics in the floorboards. Sitting, my attention would walks in the 100-degree heat, accompanied by the
sinister hum of cicadas. People went on retreats for
drift to the groan of the metal roof, or Id find myself
months years even - yet the thought of being
reviewing, again and again, my microwave lunch
options. They were stacked in the freezer 3 piles of confined for three more weeks terrified me. There was
a Greyhound station in Huntsville, a 20-mile hike.
10 arranged by preference and cuisine type.Kashi
Filled with self-loathing, I decided to leave the next
all-natural Mayan Harvest Bake, Amys Light and
day at dawn, before Ingram could convince me
Lean Spinach Lasagna. I pondered the apparent
otherwise.
advances in microwave food technology.

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I plugged in the guesthouse phone and called a friend,

looking for comfort. Ingram happened to make his
visit then; as he entered I quickly put down the phone.
He arched an eyebrow. If youre gonna blow the
retreat, we have free long distance up at the house.
It turned out that this too was part of the process. It
was on the map: fearfulness, dejection, the desire for
deliverance. Dark Night in the popular meditative
vernacular. Ingram was reassuring. Its normal. Once
the insight machine starts it eventually boomerangs
back and starts to work on your core issues. You cant
stop the machine. This is progress.
Was I doing the technique correctly? Was I deluding
myself with magical thinking? I remembered a
technique for dealing with anxiety taught to me by the
Buddhist teacher Shinzen Young divide and
conquer, he called it. One by one, I teased my fears
into their constituent parts the body feeling, the
imagery, the inner talk. If the full sensory gestalt was
overwhelming, each piece on its own was
manageable. I found a friendliness in my attention.
Just like listening to an old friend repeat that same
old story at a dinner party, I told myself. No need to
get uptight.
More long days passed and I persevered. Eventually
on about day twelve, a strong equilibrium overtook
me. This too was on the map knowledge of
equanimity. Everything was clean and undramatic. I
could sit for hours now, my heartbeat slowed way
down. Concentration was easy, almost unnecessary.
There was only the world, the view from the window,
my own breath so silky smooth and consoling in in its
ordinariness. I stared at my face in the bathroom
mirror, shining now like a newborns. Nothing needed
to be any different than it was.
Ingram was excited. Youre on the verge of stream
entry, he said. The danger is youll get complacent.
This is the equanimity trap. Keep noticing notice
the way everything changes, the slight tension in
things, the way each sensation is devoid of any
thing called a self. Notice and let go.
How do you notice and let go? A low-level anxiety
returned. Occasionally I felt as though I were sliding
into a kind of inversion, but as soon as I did my
journalist mind seized on the moment with nerdy
analytic curiosity. My equanimity ebbed.

I began experimenting with different techniques:

wondrous states of absorption, mantras that echoed
choir-like in my mind, paradoxical nondual
cognitive reframing exercises. I pretended these would
help but I knew I was only distracting myself,
avoiding a piece of work I couldnt quite identify.
Days passed and I lost all sense of progress. I became
stressed, obsessed; instead of meditating I dug out my
meditation books and guiltily read them in the corner
of the room, pouring over the maps, looking for clues,
trying to organize my vacillating experience. At this
point Ingram was checking in almost every day. I
engaged him relentlessly in intellectual discussions,
recording each talk. He indulged me, but it was clear
he was losing faith in my abilities as a meditator.
You think too much, he said, youre more
interested in writing about your experiences than
having them. If you dont stop strategizing youll
blow this opportunity.
But I couldnt let go. I wanted to problem-solve my
own liberation and the more I did the further away it
got. I cycled up and down more wildly than ever, one
moment beatifically clear, the next confused. In this
way, my retreat ended.
I was both relived and shamed. I knew I had not had
the strength or the faith to see things through, but I
also wasnt sure what I might have done differently.
Ingram was sympathetic but distant. He too was
disappointed he had wanted to show me what the
world was like from his perspective. I realized then
that Ingram too was lonely. Even in his enlightenment.
Before I went on retreat I asked another Buddhist
teacher a friend of Ingrams named Hokai Sobol
how he would describe the stages of contemplative
development. He paused for a long time, because
unlike Ingram, he didnt think that progress was quite
so linear or predictable. When he finally answered he
said he had noticed 3 flavors. The first flavor, he said,
is bitter the bitterness of effort, of beginning to
recognize the depth of the contraction and the
alienation and the subsequent struggle to address it. If
you are sincere, he said, then you are rewarded with a
second flavor: a sweetness. The sweetness of
surrender, of opening. A new tenderness. This is what
most spiritual practitioners crave, and it is delicious
when we find it.

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But ultimately, even this doesnt last. The final flavor, he said, is bittersweet. It is marked by a recognition that
both effort and surrender are ways of re-tracing the basic illusion, the first that there is a self that need to get
somewhere, the second that there is some other to surrender to. True devotion, he said, is not having faith in
something or someone. It is a vehicle of questioning, and in that questioning our consolations are impossible to
sustain.

It has been five months since my retreat ended. I keep meditating. My anxiety has lessened, although I dont
know how long this will last. I stay curious, certain only that things will keep changing.
Credit To: http://opinionator.blogs.nytimes.com/2012/12/17/the-anxiety-of-the-long-distancemeditator/?smid=go-share

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Five Ways Of Performing Dna Part (1) By Venerable Shwe Oo Min Sayardaw

In our Buddhists way of life, we are familiar with Kusala. We all know that Kusala brings forth harmlessness and blamelessness. We
achieve mental and physical happiness through Kusala. We know that Kusala brings forth the happiness of wealth and prosperity, the
fulfillment of ones wants and needs. The noble ones, the virtuous ones praised those who had not forgotten Kusala Dhamma. The
noble ones explained that Kusala Dhamma would bring forth all those benefits not only in this present life, but also in many future
lives, these benefits enabling them to the practice of Dna, Sla, Bhvan, leading them further towards MaggaBliss, Phala Bliss and
finally the Nibbna Bliss. The noble ones earnestly admired the owner of these Kusalas, declaring that only these worthy people
would know and only these worthy people could manage to accumulate these profitable Kusalas which would give forth all the
advantages.
Today, that kind of worthy people are gathered here. The reason for this gathering is to offer Dna, which can be done only at certain
time of the year. The fruition coming out of Dna Kusala is wealth. The offering is to be done with Sakkacca Grava(respectfully,
with due honor, reverence towards). Because you hold the great respect and courtesy towards Buddha, Dhamma, Sangha, because
your act of donation is done with respect and courtesy, the results generated from those Kusalas are much more advantageous than
that of some people. Some people even when in the process of donation, do so with careless flippancy, do not wish to do things
themselves. Because they were not so courteous, the results achieved are not as advantageous; the others did in turn not treat them
with courtesy. Sometimes, even though you are the master of the house, you have not much authority, not much influence in your
household. Those who had offered Dna with courtesy are able to exert authority and their words are obeyed respectfully in their
households. Any Dna brings forth wealth. In spite of that, sometimes the rich man may not have much influence over his family, but

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his wife; having donated with much courtesy holds authority in the family. Therefore we can see that due to our courteousness in
our Dna, we have one advantage of being well respected by lay people and monks alike. This is Sakkacca Dna.
The second type of Dna is called Saddh Dna. One believes that, due to his meritorious actions (Kusala), he will have
(1) harmlessness, (2) bodily as well as mental well-being, (3) fulfillment of wealth and Sukha in his future lives, (4) in

turn leading towards the accomplishment of Magga, Phala and Nibbna. Because he believes, his mind is very clear and
joyous. He believes in the Buddha, he believes in the Dhamma, he believes in the Sangha. Sometimes, some people

believe much more than the triple gems, dont they? They believe in all sorts of deities, psychics, and seers, thinking of
accumulating more merit. Do you think they will have much more advantages because they believe and worship in so

much more? Communists also asked that why their belief in their leader Stalin could not be considered in the category
of Saddh. It seems like their belief in Kuan-Yin has to be included in the types of Dna, is it? Anyway, the

true Saddh as defined by our Buddha is to have belief in the triple gems, the existence of Kamma, and the effects

of Kamma. When a person donates with true Saddh, as he was donating with right belief and with a clear and joyous

mind, in addition to his reaping the result called wealth, he will have one more advantage than the others will. When it is
time for hisKusala to come into fruition, he will not only be rich; he will have very fine appearance (beauty). Because he
has donated with clear belief and joyousness.
(To be continued)
Credit To: www.vimuttisukha.com

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Credit To: https://www.facebook.com/s.n.geonka.135years

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Love and Hate

Dr. Daw Thynn Thynn
She was just out of college; to know her was like a breath of fresh air. She was full of life, intelligent and pleasant, with a
youthful inquiring mind. She was becoming a spiritual friend.
She told me about a person she had hated since college days. This troubled her so much that even in her dreams he was
bothering her. That was why she wanted to know about love and hate.
S: Can you explain to me about love and hate?
Thynn: Well, you see, love and hate are not so different. They are two aspects of our discriminating mind, like two sides
of the same coin.
S: But they feel so different.
Thynn: Yes, initially they are different, but they both arise out of our habit of discrimination, and they both lead to
suffering. Whether we love or hate someone is based on our own likes and dislikes. We automatically categorize people
according to our own preconceptions. When they meet our ideals and appear to be to our liking, immediately our mind
starts to cling to them; and if they should fall into the category of dislike, our minds start to reject them. In this way we
end up loving or hating.
S: But how can we stop loving and hating? I find both situations equally frustrating.
Thynn: Let's think about a situation where you love a person at one time and come to hate him at another. He is the
same person, so why do your feelings about him change?
S: Probably because that person and I have changed.
Thynn: True. That means our love changes with each changing situation, and that means our feelings are not permanent,
but relative to time and place.

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S: Our feelings are not permanent?

Thynn: Exactly. This is what the Buddha called maya, the illusion of the mind. Our feelings are an illusion born of our
conceptual mind; they arise from the ego- self. According to Buddhism, since ego is an illusion, anything that is born of
the conceptual mind is also an illusion. It has no substance, permanence or peace. That is why mundane love is fickle.
That is why it can change to hate.

About a week later she came to see me again, and this time, in great excitement, she said to me:
S: I fully understand now what you said about love and hate! I met that person the other day and, to my great surprise,
I found myself going up to him and even greeting him without hesitation. I don't know why, but I don't feel any
animosity toward him anymore. Before, I used to hate even the sight of him. It is really such a great relief to me. I feel
free now!
Thynn: Let me ask you one thing: before you met this person did you have this feeling of hate in you?
S: Why, come to think of it, I didn't.
Thynn: And what about now; do you still have it?
S: No.
Thynn: Then, what is the difference, before and after?
[Then she burst into laughter, saying:]
S: Very true!
Thynn: Well, you were free of this hate or love before you met him, weren't you?
S: Yes, that's right.
Thynn: What did you have to do to be free like that?
S: Well, I didn't have to do anything. I was free by myself.
Thynn: That's right. By ourselves we are free of either loving or hating. Only when we start to like or dislike do we
become entangled in our own emotions. As soon as we come to realize that they are illusions of our own making, we
become free. We are brought back to our original situation where there is neither love nor hate. Only when the mind
starts to work on liking and disliking is the burden of love and hate built up and we lose that freedom temporarily.
This is a real-life example of how the cloud of moha (delusion), once lifted, leads to freedom and self-realization in the
moment.
(This dhamma article was reproduced from the book of "Living Meditation, Living Insight" By Dr. Daw Thynn Thynn.)

Credit To: http://www.vimuttisukha.com/2009/02/love-and-hate.html

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ENTWINED
For me,

I have no wish to read

the stars and signs
or dots and lines of
astrology and palmistry.
They may
foretell my future fate,
things good or bad
that lie in wait.
But it is I
who move the wheel.
And it is I
who stand or kneel.
It all depends on me.
I only wish
my heart be strong
to endure hardship

and my head be wise

to discern things.
Let them be entwined with
morale and moral.
If so,
come what may
fortune or misfortune
happiness or sorrow
my door is open.
MOE HEIN
(From Poems On Life)
Credit To: http://www.vimuttisukha.com/2012/11/entwined.html

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Credit To: http://www.facebook.com/TheIDEAlistRevolution

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