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Pali To English Translation

As An Island

(Dhamma Talks)

Five Ways Of Performing Dna - Part (4)

Venerable Shwe Oo Min Sayardaw

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Teacher And Daka (Supporter)

. Ashin Javana

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I Make My Mind My Friend

. Anonymous

Food For Thought

Never Be Afraid To Do Whats Right

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As An Island
Ananda, each of you should remain with your self as an island, your self as your refuge, without
anything else as a refuge. Remain with the Dhamma as an island, the Dhamma as your refuge,
without anything else as a refuge. And how does a monk remain with his self as an island, his self as
his refuge, without anything else as a refuge? How does he remain with the Dhamma as an island,
the Dhamma as his refuge, without anything else as a refuge? There is the case where a monk
remains focused on the body in & of itself ardent, alert, & mindful putting aside greed &
distress with reference to the world. He remains focused on feelings... mind... mental qualities in &
of themselves ardent, alert, & mindful putting aside greed & distress with reference to the
world. This is how a monk remains with his self as an island, his self as his refuge, without anything
else as a refuge, with the Dhamma as an island, the Dhamma as his refuge, without anything else as
a refuge. For those who now or after I am gone remain with their self as an island, their self as
their refuge, without anything else as a refuge, with the Dhamma as an island, the Dhamma as their
refuge, without anything else as a refuge, they will be the highest of the monks who desire training.

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Five Ways Of Performing Dna Part (4)

Venerable Shwe Oo Min Sayardaw

The fourth type of Dna is called Anuggahta Dna. Some offer Dna with attachment, with stinginess, with covetousness. He will
have wealth and prosperity here and hereafter. But he would not use much of his wealth to enjoy, to spend. Because he donated with
a Lobha (stinginess, covetousness). He has not digested (assimilated ?) his three As (Alobha, Adosa, Amoha) yet. When one dies
with Lobha, one can become a Lobha Peta (wandering ghost) who is starving, as one cannot find food. It is easier to understand that
people are starving due to unavailability of food. How can we understand a persons starvation when that person has ample supply of
food? A man with money in his pocket, standing near a restaurant, he was feeling quite hungry; then why didnt he go in and eat?
Why? Because he was stingy. He still has not understood the 3 As.
An individual with Alobha (ungreediness), he not only can eat well, he can feed others too. Not only can he maintain himself, but also
he can maintain the others. That is a kind of individual who has done Dana freely, liberally. Tripitaka SayadawGyi (U
Vicittasarabhivamsa ) explained about that in one of his dhamma talks. One hot summertime, about 30 plus Shan Palaung monks
and their male devotees came on pilgrimage trip to the SayadawGyis MinGun forest monastery. They came from cooler climate, and
so they were quite tired from the hot weather. They had not brought with them their umbrellas. SayadawGyi pitied them and managed
to collect 25 umbrellas. So, he collected umbrellas from senior teaching monks from each building in his monastery. He managed to
offer each and every one of the visitors an umbrella. After this dana, he felt so pleased and joyous. This kind of detachment was not
with him before. If he gave away all the umbrellas and slippers, what would happen when the resident monks and samaneras were in
need of it and asked for it? There seemed to be that concern which created hesitancy in his generous volition. He never gave all away,
he had never forsaken all, and he always left a few behind for the residents. That day, he did not remember to reserve some, he just
gave all away, and he felt so delighted to see the visitors all cool and happy under the umbrellas. That is theDna being given
liberally.
Those who had donated with a bit of attachment, the result was that although they have money, they like to use

second hand things, a little inferior quality products, a little rougher materials, they ended up with used things. They
themselves like those kinds. They do not long for the best things. Of course, intentional frugality as in practising

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Dhamma is different. Ashin Maha Kassapamade his double-fold over garment robe(Dukutta) from the rough patches of

cloths laden with maggots, which he peeled from the discarded corpse of a servant girl in the graveyard. The estimable
robe looked soft and delicate on him. When he came to seeBuddha, Buddha praised that he had such soft robe of

patched cloth. So, he asked Buddha to accept the offering of his robe.Buddha replied that, If youd accept the offering
of my robe, then I would accept yours. Buddha took off his Dukutta robe and gave to Ashin Maha Kassapa. Of course
there was a reason for that. Ashin Maha Kassapa led the First Great Sangha Council, which was held shortly after

the Buddha's Parinibbna. That is Theravda Buddha Ssana (Elders). Successions of Elder monks, old and young alike

had handed down the Buddhas teachings so that it would be in continuation, and still is prosperous to this present day.
Thats why today we all can listen to, revere to, and practise this Ssana. Thats why we all still can offer Dna, the

words of Ssana can still be heard, all these are the gains derived from the Ssana. Theravda means the tradition of
following the Elders doctrine, which gives us the opportunity to practise the Buddhas exact exhortations, without

derivation. Thats why we still can give all these Dnas. Because we all donate without stinginess, without grudge,

without attachment; - when Kusalas take effect, we are able to spend, enjoy, share and donate liberally, freely.This is the
fourth way for a virtuous man to give charity, isnt it?

(to be continued...)
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Jealousy Joy Evil Good Ignorance Enlightenment
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Ph.D., Litt.

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www.drnandamalabhivamsa.com.mm

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M.A ()
Date.13.Jan.2013

Credit To: http://www.dhammayaungchi.com/2013/01/blog-post_13.html

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Teacher And Daka (Supporters)

I do remember one Myanmar probe Teacher and Daka are like water and lotus. Teacher (in this case, teacher means
the Buddha and the Sangha) and supporter (Daka) are depending on each other. Teacher cannot live without supporter.
If teacher is far away from supporter, he has no one who will support him with the four requisites such as robe, food,
monastery and medicine. Thats why he or she should have supporter and cannot live without supporter.
Likewise, supporter cannot also live without teacher. He or she should have teacher who can differentiate between what
is good and what is bad for him or her. If he or she has no teacher, he or she cannot differentiate between what is good
and what is bad him or her. As a result of it, he or she may do what he or she should do or what he or she should not do.
If he or she does what is good, it is no problem for him or her. Otherwise, if he or she performs bad deeds, he or she will
go to hell where is full with the various kinds of suffering. That is why he or she cannot live without teacher. Therefore
teacher and supporter are depending on each other.
As had been mentioned above, Dayaka (supporter)s duty is to support teacher(the Sangha) who have been performing
to propagate the Buddhas Sasana. Teachers duty is to preach the truth Dhamma the supporters. As to my duty, I would
like to expound the truth Dhamma all of you as the expressing your sense of gratitude.
The Late Venerable Moe Gok Sayadaw always admonishes his disciples All of you! Try to know what the Truth Dhamma
is first. After knowing the Truth Dhamma, please do good deeds. It is definitely right. When we search for the reason
why the Late Venerable Moe Gok Sayadaw always admonishes his disciples, we will come to know it very well. If
someone doesnt know what the truth Dhamma is, he or she will perform the good deeds dedicating the human bliss and
heavenly bliss. As a result of it, he or she will go round in Samsara which is birth and death. He or she will face many
problems such as, association with the unbeloved ones, dissociation with the beloved ones, not getting what he or she
wants, getting what he or she does not want, old age, decay and death and so on and so forth. Otherwise, someone

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does good deeds after knowing the Truth Dhamma. He or she never performs good deeds dedicating the human bliss
and the heavenly bliss because he or she has differentiated the Truth Dhamma. According to the Truth Dhamma, he or
she knows that the human bliss and the heavenly bliss is Dukkhasacca (the truth of suffering). Why should we say the
human bliss and the heavenly bliss? Because the Buddha said:
The new becoming (birth) is also suffering; getting old is also suffering; death is also suffering; sorrow, lamentation,
pain, grief and despair are also suffering; association with unlovable ones is also suffering; disassociation from lovable is
also suffering; not getting what one wants is also suffering; getting what one does not want is also suffering in
Dhammacakkapavattana Sutta (the great discourse on the wheel of Dhamma, we should say the human bliss and the
heavenly bliss. That is why the Late Venerable Moe Gok Sayadaw always admonishes his disciples All of you! Try to
know what the Truth Dhamma is first. After knowing the Truth Dhamma, please do good deeds. As I am the Late
Venerable Moe Gok Sayadaws disciple, I admonish my Upasakas and Upasikas:
Please try to know the Truth Dhamma first. After that, please do good deeds dedicating Nibbana which is free from
suffering.
Thus, your good deed (Dana) will be the highest dana (Vivattanissita dana) which is free from Samsara (birth and death).
To attain Nibbana, all of Upasakas and Upasikas will have to practice meditation. Here, I would like to explain to my
Upasakas and Upasikas how to practice meditation or how to use the immortal medicine in briefly.
Here, immortal medicine means the Paths (Maggangas) leading to the attainment of immortality (Nibbana), deliverance
from the cycle of birth and death. With respect to their stage of development, paths are classified into two levels, namely,
Mundane Fivefold path (Lokiyapancangika-magga) and Supramundane Eightfold Path(Lokuttara-atthangika-magga).
The Mundage Fivefold path is composed of the following path:
(1) Right view(Sammaditthi)
(2) Right thought (Sammasankappa)
(3) Right effort (Sammavayama)
(4) Right mindfulness(Sammasati)
(5) Right concentration(Sammasamadhi)
Of five paths, the first two are called Wisdom Path (Pannamagga) and the next three are Concentration Path
(Samadhimagga). Here, the Wisdom path plays the leading role.
The Fivefold Mundane Path is also called Vipassanamagga, Lokiyapancangikamagga, Pubbabhagamagga and
Purecarikamaga, etc. Whatever they may be called, the main thing is to apply them practically in practicing Vipassana
meditation, that is, to employ them as immortal medicine.
Here, you should bear in mind that, to an ordinary worldling only the Mundane Fivefold Path, i.e. the Insight Path
(Vipassana-magga) is applicable in the course of insight meditation. Hence, it is the Forerunner Path
(Pubbabhagamagga) heralding the Noble Path (Ariya-magga); it may be called the initial portion of immortal medicine.

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In Vipassana practice, the Vipassana-magga functions as the next following consciousness (insight knowledge) which
observes the perishing of the previous one, called Anicca (impermanence). In this process, the preceding Anicca and the
subsequent Magga go on concurrently without allowing any defilement (Kilesa) to creep in between them. It is the
technique of killing the cause to prevent the effect. As meditator keeps on meditating the arising and the disappearing of
the five aggregates, he gradually attains the two highly developed stages of Vipassana knowledge, namely,
Yathabhutanana (knowledge according to the reality) and Nibbindanana (knowledge of disgust); and eventually he gains
the Magga-nana (the path knowledge).
In this connection, it should be borne in mind that, the first two Vipassana knowledge, which sees the truth nature of the
ceaselessly arising and the disappearing of the Khandha, and which disgusts the nature of them, are still Mundane Path
knowledge; only the Magga-nana which culminates in the cessation of the arising and the disappearing of the Khandhas,
and sees Nibbana, is Supramundane Path knowledge. However, the later could not be attained without the development
of the former.
With the attainment of the three stages of knowledge, the meditator becomes a Sotapanna, who initial enters the stream
leading to Nibbana (the immortality). At this stage there arises in the Sotapatti Path Consciousness the Supramundane
Eightfold Path, including Moral Path (Sila-magga) i.e. Right Speech (Sammavaca), Right Action (Sammakammanta) and
Right livelihood (Samma-ajiva). A Sotapanna had already eliminated egoistic wrong view (sakkayaditthi) and doubt
(vicikicca). He had by means of immortal medicine; cure himself the disease of defilements to a certain extant. So he
free from the danger of falling into the woeful planes in the next existences. At the most there are only seven existences
for him before he eventually attains the highest stage of Arahatta Magga(Path), Phala(Fruition) and the final stage of
Nibbana. There are three stages yet to attain after becoming a Sotapanna, i.e. Sakadagami(Once Returner), Anagami
(Non-returner) and Arahant (Perfect One).
It is to be borne in mind that, only when there exist the arising and the perishing of mind and matter, there is mortality,
otherwise, there is no mortality. Eventually, the cessation of arising and perishing of mind and matter is immortalityNibbana.
When there is no mind and matter, there is no death; and when there is no death, there is Nibbana, i.e. immortality,
Amata. Immortal medicine is, indeed, the path leading to the cessation of suffering (Dukkha). Now I have given you the
immortal medicine, which is not yet produced by the modern scientists in the world.
You should constantly use the immortal medicine, that is to say, you should incessantly and constantly observe the
arising and the disappearing of mind and matter, especially your mind according to Moe Gok Sayadaws way, while you
going, standing, sitting, and lying down. The more you observe, the more you become repugnant of the arising and
disappearing mind and matter. In fact, it is Insight Wisdom (Vipassana-panna) which leads you from the state of arising
and perishing(Sankhata) to the state of non-arising and non-perishing(Asankhata).
With reference to the Four Noble Truths, the arising and the disappearing of the Khandha is Dukkha-sacca. The knowing
of the arising and the disappearing of the Khandha is Magga-sacca. Extermination of Tanha (craving) and other
defilements is the cessation of Samudaya-sacca. Non-appearance of rebirth, decay and death is Nirodha-sacca. Hence,
Vipassana meditation on the arising and the disappearing of the Khandhas covers the whole of the Four Noble Truths
expounded by the Buddha.

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Therefore, Vipassana meditation should be practiced as soon as possible. Practicing Vipassana meditation is using the
immortal medicine. Now I have given you the immortal medicine, compounded by Moe Gok Sayadaw as to the Buddhas
way as a gift of Dhamma or as a gift of gratitude to you. May I conclude my Dhamma talk here urging Please use this
immortal medicine so that all of you can realize Nibbana.
May all of you be free from the various kinds of suffering because of your good deed!
Ashin Javana (Pune University, Pune, India)
http://www.ashinjavana.blogspot.com

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I Make My Mind My Friend

I have no parents;
I make the heaven and earth my mother and father.
I have no home;
I make awareness my dwelling.
I have no life and death;
I make the tides of breathing my life and death.
I have no divine power;
I make honesty my divine power.
I have no means;
I make understanding my means.
I have no magic secrets;
I make character my magic secret.

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I have no body;
I make endurance my body.
I have no eyes;
I make the flash of lightning my eyes.
I have no ears;
I make sensibility my ears.
I have no limbs;
I make promptness my limbs.
I have no strategy;
I make unshadowed by thought my strategy
I have no designs;
I make seizing opportunity by the forelock my design.
I have no miracles;
I make right action my miracle.
I have no principles;
I make adaptability to all circumstances my principles.
I have no tactics;
I make emptiness and fullness my tactics.
I have no talents;
I make ready wit my talent.
I have no friends;
I make my mind my friend.
I have no enemy;
I make carelessness my enemy.
I have no armor;
I make benevolence and righteousness my armor.

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I have no castle;
I make immovable mind my castle.
I have no sword;
I make absence of self my sword.

A Warriors Creed Anonymous Samurai Song (14th Century)

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