'Short poems' of advice to all practitioners given by the Weizzar Sayadaws at Aungtawmu Monastery

1.	With future prospects in mind, Each and every disciple, Is urged to acquire, learn and memorize, The teachings of the Weizzar Sayadaws.
2	Having contemplated and conceived with gratitude, The Buddha, Dhamma, Sangha, Parents and Teachers, Revere them with palms joined together at the forehead, For the sake of expiration from the evil deed, speech and thoughts.
3.	Keep united with fellow disciples and practitioners, Preserve morality equally among the rich and the poor, Abstain and stay away from revilement and quarrelling, All of you male and female disciples be patient.
4.	Those Dhamma practitioners who come to listen to the religious teaching, Are advised to stay together without becoming strangers, Only when are follow and observe respectfully what has been advised, They may well attain nibbāna
5.	Realizing their respective qualities, one daily pays homage to The Buddha, Dhamma, Sangha, Parents and Teachers.
6.	It is the loving-kindness of parents, to embrace their children tenderly, Feeding then well ever since childhood. It is the loving-kindness of parents to look after their children constantly, Neglecting regular meals and regular sleep themselves.
7.	The kindness of one's parents is greater than Mount Meru (1), The kindness of one's parents is limitless, Those who revere their parents with awe and veneration, Would become clever benefactors.
8.	Those who revere their parents both father and mother and the Buddha in obedience with palms raising together on the forehead in awe and veneration, performing regular religious duties for days and nights, and those humble and polite persons who feed their parents with good meals can be free from dangers of the three catastrophes: famine, war, epidemic.
9.	Those who revere their parents with palms raised together at the forehead, Those virtuous and upright persons who feed their parents well, Will forever be perfectly looked after by the celestial beings and supernatural beings, Everlasting is the merit due to caring for one's parents.
10.	The gratitude of grateful parents is incomparable to infinity. Those who support, serve and feed parents will prosper well in peace without any delay and this is the everlasting meritorious deed due to the consequence of those who care for their parents.
11.	Anyone who serves his old and feeble parents, Shall never fall into the lower realms of hell, So day after day, remember the gratitude one owes one's parents, And serve and be grateful to your loving parents forever.
12.	It might be said it is granted, due to the powerful cumulative result of meritorious deeds, to become as the Jewel of children of the virtuous mother, those children can undertake to maintain the propagation and perpetuation of the Buddha's teachings.
13.	When your virtuous acts are not spoiled or decayed, A rain of gold shall fall upon you. You will be prosperous, pleasant and peaceful among people, When you keep your moral conduct.
14.	Those people who are violent and ill-tempered, Shall be spoilt and ruined definitely, and go down to the boiling world. Those who are polite and keep virtuous moral conduct. Can avoid those three catastrophes; famine, disease and war.
15.	Keeping patience is beneficial to our meritorious deeds. Patient minded people are more admired and loved comparatively. Those who keep patience in mind will attain knowledge of the path and knowledge of fruition. Which leads to the three kinds of planes (3) and the attainment of nibbāna.
16.	The quintessence (element) of patience is the noble temperament. Through vigorous effort the patient mind should be exercised and balanced, With the expectation of everlasting goodness, Day after day, keep patience in mind.
17.	The results shall effect rapidly through vigorous effort and active temperance, the deliberately patient mind should be exercised and balanced.
18.	Expecting forever the lasting goodness, mind ever the Dhamma beginning with patience, keep it in mind entirely day after day and recognize it as a fact as the qualities of water.
19.	Having been born during the course of Buddha dispensation, We should keep patience and act accordingly to the three kinds of practice, Moral conduct (4), concentration (5) and insight knowledge (6), You will attain nibbāna only when you implement righteous principles and realize the noble truths (7).
20.	As sons and daughters of Buddha, we should be well united, Keeping the morality of the five precepts (8). Not doing ill to others by deed, speech or thought, Show patience towards everything both internally and externally.
21.	There can be two consequences of good or bad. Whether it happens to be four times of eclipses of the sun and the moon, our Lord Buddha had preached and predicted so. Nobody could foresee or foretell the events which would happen in such an extraordinary year. It would be a noble death in spite of living and struggling with a hard life, only when you have already meditated through insight knowledge (vipassana) very well.
22.	When you keep on concentrating with steadfast mindfulness, You will realize that nothing is stable or permanent. Only when greed, anger and delusion are totally forsaken, Will suffering be extinguished and non-self be realized.
23.	Naming one-self as 'I' or 'me' I, a common conjecture due to being blocked by the dullness of delusion, One should comprehend the reality of mind and matter, The true mode of phenomena as taught by the Mahātera (9).
24.	On account of being deceived by the sixty-two kinds of wrong views (10), Many creatures have been floating along the river of attachment, One should be free from the notion of 'creatures' and 'life', And should learn about the absence of permanent self or ego.
25.	Nine abodes, dominated by attachment, are formed due to the firm conjecture Of ego-self as 'I', 'me', 'he' or 'she' By extinguishing the belief in the wrong views of self, One will be a noble one when the Noble Truth is well realized.
26.	Those who are absorbed in the concept of conjecture of male and female, should look into the elements of mind and matter, It could be the extraordinary dassana (11). Only when you have realized that no one is a male or a female, but just a combination of mind and matter, through the realization of The Noble Truth. 27. There are two knowledges within the Dhamma (12): The knowledge acquired through literature and the knowledge arising through meditation. If you are teaching Dhamma only with knowledge from learning, We may call you a talker, not a doer.
28.	If your preaching and practice are not in balance, And you are lazy in applying insight knowledge meditation, You will simply be a dishonest talker, As you are not doing as you say.
29.	Having got an opportunity; one should practice insight meditation, For one cannot foresee when the time of death will come. If one does not practice when circumstances are favorable, Nothing can prevent oneself from eventually encountering suffering.
30.	Mental processes are engaged with defilements and bad deeds, Making the mind confused and causing suffering, The mind needs to be purified and made to become wise, So that physical processes can follow peacefully.
31.	Those with the sixty-two kinds of wrong belief (13), Will be attached to their desire, and never escape from the cycle of existence, If wrong belief can be eradicated, one will see impermanence, Which leads to nibbāna, through seeing the doctrine of cause and effect.
32.	It is due to ignorance and desire that one is forever going through, The different planes of existence forever arising with the five aggregates (14), When one can see the truth with the light of wisdom, Free from wrong views, one will attain enlightenment.
33.	If a man understands only conventional, and not ultimate truth, He will be attached to conventional things like wives, sons, daughters ,money, jewels. Unless he finds ultimate truth, he has to face the suffering of existence. He should know this suffering is due to his desire.
34.	One must realize that He is not male or female, according to ultimate realities, It is only mind and matter that go to compose a person. Insight knowledge will give you the light of wisdom leading to ultimate reality. And you will become a holy being, with freedom from all kind of sufferings.
35.	Desire is the root cause of suffering. And ignorance is like a blind person, By not knowing, one will cling to property, lovers and the like, It is like grasping heated metal with one's bare hand.
36.	The rumors are that a Saturday born person will appear to support Buddha's teaching, This is said by the wise, and should be understood for the future.
37.	The old man and lady are attached to their properties with great desire, Moving about and enjoying sensual pleasure, At death their properties will become useless for them, Because at that time they cannot be taken with them.
38.	The living person will be remembered by their dear relatives. Because they will receive wonderful medicine from the siddhas in the future, The benefits of the medicine are long life and freedom from disease, So practice Dhamma accordingly, sending loving-kindness to all beings.
39.	The world is full of disaster because beings are covetous, attracted by worldly richness with the eye of greed, anger and delusion. Nobody knows what will happen in the future. One should analyze it carefully, think it over again and again. It has been foretold that the three kinds of disaster will take away sins. One would not know where one will be at such a time. Therefore, one is urged to do meritorious deeds concerning generosity, morality and meditation, so that Botaw Bo Htun Aung will be able to save those at that time, and thousand of practitioners will be liberated from suffering and disasters. It is warned by Botaw Bo Htun Aung that the world is full of disaster, As beings are looking for worldly riches with the eye of greed, anger and delusion, Nobody knows what will happen in the future, Carefully think it over again and again.
40.	Learning, practicing and realizing are three very important things in the Buddha's teaching. Buddhist doctrine was shining like the sun and moon twice in Myanmar. The first time during the Bagan period and the second time since the middle period of the length of Buddha Gotama's teaching, which will last five thousand years. Like the fisherman holding his fishing nets, catching hold of the fish from the bank of the river, Botaw Bo Htun Aung is gathering the people with supernatural power and Dhamma, to save them at the time of crises. This will be the time when all sorts of bodies will appear. We are expecting the sunset to encounter such danger. On that occasion, Botaw Bo Htun Aung will take his disciples away from danger. Like a fisherman holding his nets, Catching hold of the fish from the bank of the rivers, Botaw Bo Htun Aung is gathering the people with supernatural power, To save them at the time of crises. The sun will soon set, the night will soon arrive, This will be the time when all sort of bodies will appear. On that occasion Botaw Bo Htun Aung, Will take his disciples away from danger.
41.	As one does not know when the time of death will take place, one is happy with worthy richness and also proud of it. According to one's own deeds, one becomes willing to do so, sometimes successfully and sometimes at a loss. When one is successful, one is ever smiling, but with failure one cries. Due to ignorance, one is making the wrong path, sometimes with hate, and sometimes with loving-kindness to others. All of you are a family making good shows and bad shows. If one is wise, they will understand his/her situation. When one is born, one will die. During the transcourse of one's existence, one will encounter happiness, sorrow and lamentation. Therefore it is the time to find out the real peace keeping away all troubles and sufferings. All the richness that one has obtained will burn you, therefore one is urged to know and understand illusion and delusion, and one should try to escape from all dangers. Wealth and property obtained by one's own labor will become like a prison. One has to watch it carefully, and think it over. One is urged to know how to escape and find out the way of Dhamma, which can lead one to realize the ultimate realities and attain enlightenment. One is only happy and proud with worldly riches, Because one does not know when the time of death will take place. If one is wise, one will understand the situation. When one is born, one will die. All the riches you have obtained will burn you, Therefore, understand the illusion and try to escape from all dangers, Wealth and property are simply a prison. So escape by the way of Dhamma, and realize ultimate realities and enlightenment.
42.	Unless one attains Nibbāna one should face with suffering, out of the three kinds of planes; sense sphere plane, fine material plane and formless plane (15). They are always appearing and disappearing or happening and ending. One may have wealth according to one's deeds, these properties and riches are not permanent. One day one has to depart from all dear relatives and loved ones. One may live long but will not escape death when the time comes. After three days of death when the body becomes decomposed with a foul smell, even the lovers stay away from a dead body and will neglect you. At last, one will be sent to the country away from one's residential town, forsaken by all relatives and friends, in one's own coffin. One should reflect on it. as any human being will encounter it throughout one's life. It is the appearance and disappearance of nature. Now is a very valuable time to practice insight meditation (vipassana) to gain wisdom, so one will attain Nibbāna ultimately through the Noble Eightfold Path (16) of Dhamma, as expounded by the Buddha. Even if one lives long, one cannot escape when the time of death comes. One will leave behind all dear relatives and lovers. Within three days the body, stinking, discomposes. Do you think your lovers will embrace you then? Alone, in one's own coffin, You will be sent to the country, far away from your residential town, Forsaken by all relatives and friends. It is the nature of the any human being to depart.
43.	It is now a very valuable time to practice insight meditation, For you are encountering the priceless period of Buddha's teaching. If you systematically practice morality, concentration and insight meditation, step by step, You will attain nibbāna.
44.	There is no old age and death within Nibbāna, Which can be attained by systematically practicing, morality, concentration and insight meditation. Finally reaching enlightenment after going through the ten stages of wisdom (17), The four paths, and the four fruitions (18).
45.	If a person is mindful, He will see everything as impermanent, So that he will be able to remove greed, anger and ignorance, This can be accomplished due to the practice of insight meditation.
46.	At the present period of all living persons who are left worried, yearning and longing for dead people, the wholesome medicine that can heal and bring freedom from the suffering of the old and the harmful, is to be fed and nourished by Indra, (the King of the celestial beings). Also by the siddhas for human beings, who may drive out the dangers, to get away, and allow human beings to live longer life spans, for hundreds or even thousands of years. Being in a state of difficulty in writing, even by the well experienced writer, to pick out the excellent facts, you are reminded that since Brahmā's realm is endless, to act and live righteously according to the principles preached by the Buddha. The wholesome medicine that can heal the suffering of old age, It is given by Indra, the King of celestial beings, The siddhas, too can drive out danger, extending the life span of humans, To hundreds or even thousand of years.

Reference: Ashin Kunsal Kassapa & Dr Sein Yi "The Light of Mebegon Village"

Notes

Mount Meru; in a traditional depiction of the main features of the Universe. Mount Meru is located at the center of the universe. And at the top of Mount Meru which reaches Tusita Deva world, is kept the hair of Siddharta from the time that he renounced worldly life.
Hell; Niraya, on of the four types of lower planes of existence (apāya) in which one can be born through deeds caused by anger, greed or delusion, there are found eight kinds of hell, namely: 1. Sa¸njiva, born because of anger, cruelty and wickedness, 2. Kālasutta, born because of tormenting and murdering spiritual men, hermits and monks, 3. Sanghāta born owing to the wrong belief that merits and moralities are fruitless, 4. Rorura, born because of killing living beings by putting them into flames, boiling water or oil, 5. Mahā Rorura, born because of destroying and stealing the properties of The Three Gems (Buddha, Dhamma, Sangha), 6. Tāpata, born by royal bodies who break up the country and make people disappointed, 7 Mahā Tāpata, born by owing to wrong belief that merits and demerits have no effects, owing to the wrong belief not merits and demerits should not be practiced, since there is no cause and effect. 8. Avīci, born by committing patricide, matricide, murdering of Arahat's, wounding a Buddha, creation of schism amongst Sangha, and causing destruction to the Bo-tree and Buddha images out of anger.
Celestial beings plane and brahmā plane; Among the 31 planes of existence there are found 6 celestial worlds and 20 brahmā worlds of existence. See chapter 2, Planes of existence.
Moral conduct; Sīla. It is a training which begins with five basic precepts of morality and can be extended according to commitment.
Concentration; Samādhi;, tranquility achieved by withdrawing attention from the chaos of physical and mental stimulus. There are forty types of techniques prescribed by The Buddha, including concentrating on 'one's own breathing.'
Insight Knowledge; it is the knowledge which arises through direct experience by practicing vipassana meditation, and it is by its arising that wisdom takes place, called in Pāļi pa¸n¸nā. There are ten kinds of insight knowledge to be experienced which will lead one to the attainment of enlightenment as; 1. Knowledge of comprehension, 2. Knowledge of rise and fall of formations, 3.Knowledge of dissolution of formations, 4. Knowledge of dissolving things as fearful, 5. Knowledge of fearful things as dangerous, 6. Knowledge of disenchantment with all formations,
knowledge of desire for deliverance, 8. knowledge of reflecting contemplation, 9. Knowledge of equanimity towards formations, 10. Knowledge of conformity.
Noble truths; expounded by the Buddha since his first discourse after attaining Buddhahood, Namely: The Four Noble Truths, they are 1. The truth of suffering, 2. The truth of origin of suffering, 3. The truth of cessation of suffering and 4 The truth of the path leading to the cessation of suffering.
Five precepts; daily kept by a Buddhist practitioner. They are: 1, Restrain from killing any living being, 2. Refraining from taking what is not given. 3. Refraining from sexual misconduct, 4. Refraining from telling lies, 5. Refraining from intoxicants which cloud the mind. There are also eight precepts which are kept by practitioners during Sabbath days, as full moon or moonless days, or when they do a specific practice; the eight precepts include the above five mentioned. 6. Refraining from taking food at the wrong time, 7. Refraining from dancing, singing, music and unseemly shows, from the use of garlands, perfumes and unguents and from things that tend to beautify and adorn (the person), 8. Refraining from using high and luxurious seats and beads.
Mahātera; an elder of the ordained Sangha, within the Buddhist Order.
Sixty-two kinds of wrong view, mainly enumerated by Myanmar Buddhism, However, there are found within the Buddhist Canon regarded as a Wrong view; the Wrong belief; consisting of natthika di??thi; the belief that no action, good or bad produces any result either here or hereafter: ahetuka d??thi; the belief that there is no past cause, that the present is not the result of the past: and akiriya d??thi; the belief that there is no good or bad action as such.
Dassana; seeing. Vision as knowledge.
Dhamma; as Buddha's teaching.
Sixty-two kinds of wrong belief; see note 11
Five aggregates; Khandhas, namely: 1.The aggregate of body (materiality), 2. The aggregate of sensation, 3. The aggregate of perception, 4. The aggregate of consciousness, 5. The aggregate of Dhammas. Among them the first is regarding matter and the rest of the four are regarding the mind. See chapter 9, 'One's as his own refuge'.
Formless plane; called as well, immaterial planes. See chapter 2, Planes of existence.
Eightfold path: 1.Right understanding, 2. Right thought, 3. Right speech, 4. Right action, 5. Right livelihood, 6. Right effort, 7. Right mindfulness, 8. Right concentration.
Ten stages of wisdom; See note 6
Four paths and four fruitions; Within each stage of the Ariya path, there arises a type of consciousness as a path (magga) and another type of consciousness as fruition (phala), therefore it is mentioned in the four paths and four fruitions regarding such types of consciousness which arise only within the stage of stream-enterer (Sotāpana), once-returners (Sakadāgāmī), non-returners (Anāgāmī) and Arahata.