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Dhamma Talks by Mogok Sayadaw--Part 1-10
發表於 : 2016-08-07, 15:31
 Looking For Nibbāna At The Right Place
(Sayadaw gave a few talks on Nibbāna explaining with his own similes but this one without it. It's like a puzzle. But instead of thinking and speculation on Nibbāna better than to understand what Dukkha is like first. And then will appreciate Nibbāna and desire to transcend Dukkha. Only by understanding Dukkha can be understand Nibbāna.)
In the khandha there are 3 Noble Truths. Form(rupakkhandha) is fuel and Dukkha Sacca, unstable Dhamma. Kilesa is fire and Samudaya Sacca, unstable dhamma. Magga Sacca also unstable dhamma. Therefore can't rely on them. Today I will talk exactly about Nibbāna. The Buddha asked to look for Nibbāna in this 2-armed-lengths body. But only found the unstable dhamma. Form is rupakkhandha. Greed (loba) and path factors (magganga) are saṅkhārākkhandha. All of them are not free from the khandhas. At the present khandha, only the 3 Noble Truths can be found and without Nibbāna. Couldn't find Nibbāna. Why? Because Nibbāna is not connected with the khandha. If including in the khandha, it will be unstable. But the Buddha told us that the 4-Noble Truths are in the khandhas. Therefore Nibbāna is not mix-up with the impermanent khandhas. In this case must outside the khandhas. Even the khandhas perish, it does not. Therefore duva nibban (stable) and sukha nibban. Not everyone can see it. Someone who learns and studies from a teacher will see it. This is the work of a person who works out until not wanting and cessation of the khandhas. After that become one's own property. Understanding Dukkha Sacca with penetration will realize Nibbāna. It's not mixing-up Dukkha Sacca that must be Sukha Sacca.
Only by getting there will be in safety. During the practice by not wanting Dukkha Sacca of the khandhas and then instantly the khandhas disappear and Nibbāna appear. Something is existing not connection with the khandhas. It appears without the khandhas. The practicer stays with the unperishable thing. Not seeing Nibbāna is don't know how to clear up things which cover on it. As an external nature not internal one, Nibbāna is a strange phenomenon. Can't find it outside the khandhas. The Buddha asked Rohitassa Devata to look inside the khandhas. It exists as 2-armed-lengths khandhas as an external matter or thing and not an internal one. Why we can't realize Nibbāna? Because of affection to impermanence nature, such as one's own khandha, family members, wealth etc. If you don't want these impermanent things will realize it. Ask you to contemplate is to understand the impermanent phenomena. No.1 to discern impermanence, No.2 its disenchantment and No.3 its ending. If you are desiring impermanent phenomena, you will get these things. By not desiring, then you will get the permanent one. If you find the unstableness, you are on the way to Nibbāna. Continue to follow the unstableness to its ending will find out the constant Nibbāna.
Dhamma Talks by Mogok Sayadaw--Part 1-11
發表於 : 2016-08-07, 15:36
 Observe The Mind-Body With Pannā
( 28th Feb.1959 )
In this body only has mind and form (nāma-rūpa). Whatever you want to do is the mind. Whatever movement and action happening are accordingly to the order of the mind is form. You have to place a wise man between them. He can observe the mind and form. Mental factor of discernment (pannā cetasika) is wisdom mind. Now, we have three of them. One observes the two. This is vipassanā. If you have a long tongue it will be long( A Burmese colloquial language and means as talkative.) In short it's only that much. If you can place or insert pannā between them become vipassanā. Looking for here and there can't become vipassanā, only will find the vipassanā records. We are wasting times by records. The mind and form will send you to Nibbāna. Whatever you have loaded inside the boat , it will arrive to the other shore. The boat is mind and form. The boat man is knowledge(nyan). The other shore is Nibbāna. Whoever rides this boat will arrive there. It's easy. Even though it's easy and too close to us we can't see it. Your eyelashes are the closest to your eyes. Can you see it? You can't. Why is that? Because you are looking at far distances. But this time looking at near. Is there anything closer than mind and form to you? Looking at it without moving. When it moves, observe its movement. When it's calm, observe its calmness. Calm mind and moving mind. Calm form and moving form. The mind and body will tell you. Form will tell you that I am not the form before the later form. Also the mind will tell you that I am not the mind before the later mind. If they are talking to you like this a lot, in this body nothing is owned to you. Before, we thought it as our own was a big mistake. If you see it rightly become right view vipassanā. It will always tell the truth to the yogi who is watching. If you don't believe what others say is all right, but you must believe what the mind-body itself tells you. They will tell you that we are changing all the times. Then you will want to follow them by nodding your head as “that's right”, “that's right”. If you don't want to nod your head what the Buddha and arahants were said before also all right. But when the mind-body tells you must agree. Then you don't need to doubt about right or wrong. No need for the Buddha and arahants told you that it was not yours only anatta. The mind and body will tell you about this. It doesn't stay or behave as you want them. By knowing one's own mind-body very well is the knowledge of the way as IT IS or as IT REALLY IS (yathabuta Nyan). If you arrive that much craziness and blindness are gone. You know how to look at it then craziness and blindness disappear. If you know your mind-body very well surely will arrive Nibbāna.
Mostly we are wasting our times without any benefits, because this is without a teacher to show the right way. Looking at other things is samatha. Only looking at the mind-body is vipassanā. Instead of watching at what is really exist, we are looking at what is not exist. Therefore we are in suffering. vipassanā becomes difficult because without a teacher to show the way. The mind and body tell you the truth. Knowledge(nyan) is the believer. The Buddha said that by seeing yourself and making your own decision would realize Nibbāna (Sayadaw recited the Pali verse. He continued to use Sariputta's Kayamimam Gatha to talk about the vipassanā process.). Sariputta gatha:”Kayamimam samasatha - parijhanatha punappunam - kayesabhavum vidittavana - dukkhaantam karisatha”(Translation's note: Translation of the Pali gatha pronunciation in English is right or wrong I don't know. I just translate it by following the sound.) Kayamimam samasatha: watching and observing this body with knowledge; parijhanatha punappunam: contemplate it again and again; kayesabhavum vidittavana: will see the impermanent nature of this body with insight; dukkhaantam karisatha: and then will see the end of dukkha. According to Sariputta by watching at mind-body process will realize Nibbāna, watching with the knowledge given by the Buddha. If you have this knowledge the Buddha exists, without it no Buddha. The day the Buddha enters into Nibbāna is the day this knowledge disappears. The mind-body always telling us that it is anicca, dukkha and anatta. Never lying to us. Because they are phenomena of ultimate reality(paramatha dhamma). Only telling you these things very often that your ears become bitter(A Burmese colloquial language and it means don't want to hear anymore.) And then you become displeasure in it. You have to follow the khandhas to the end. Watching and observing to the end of it. After arriving to the knowledge of not wanting, all the dying process(anicca or dukkha) disappear. The bad things disappear and the good one appears. Impermanence, suffering and foulness (anicca, dukkha, asubha) disappear and Nibbāna appears. The reason of you can't see the three universal characteristics (i-e anicca, dukkha, anatha) and Nibbāna is by looking at the mind-body with the eyes give by people of the world. With the eye given by the Buddha you will sure to see it.
Dhamma Talks by Mogok Sayadaw--Part 1-12
發表於 : 2016-08-13, 20:56
 Observe The Impermanence Of Mind-body As A Stranger
(1st March 1959)
If you can discern the impermanence of the refined mind-body, then you have the three wholesome roots(Tihetuka=i-e non-greed, non-hatred and non-delusion). In this life you can realize Nibbāna. If you are two rooted(without non- delusion) can't realize it.(But still the yogi should not give up his/her practice and practice regularly for their whole life for the root of wisdom to grow. It will bring great benefits to him/her daily life and at the time of dying.) This is an important point. I make the decision for you. Don't go and ask anyone. Without giving up your effort and try to practice regularly. Making the decision by practicing is the most right way. If you pray for Nibbāna, I can't take the responsibility for you.(This is a very important point for Buddhist and non-Buddhist.) If you see anicca, I take the responsibility. There were references in the Pali Discourses. The Buddha also said it in the Dhammapada. If you get the Yathabuta Nyan, Udayabbaya Nyan(both mean seeing impermanence), then it's for sure(But need to practice hard.)(Sayadaw showed an example of seeing anicca by scratching on the hand downwardly with a fingernail. The yogi will know the sensations are arising and passing away by following one by one.). If you see them as a shape or form , you see it very coarsely. Seeing the mind and form (nāma-rūpa) arising and passing away, then you see it refined . Only nyan can penetrate the refinement. You can't see it with the eye. Then you have the right view. It's yathabuta nyan. Seeing with the five path factors (magganga). Mind and form are changing because it's not mine. If you take it as mine then there is no one crazier than that. Don't confuse with the I-ness in the impermanent nature. Take something not exist as mine is also not a worldly usage. If it's not yours then a stranger. Therefore Sariputta said it was a stranger (prato) and contemplated as a stranger. Mind and form phenomena are changing accordingly to their own nature. And if you seeing that as nothing to do with you then you are seeing it as a stranger. It's equivalent to prato. If you view mind and form as a stranger, it's right view. Because craving, clinging and action are cutting off ( see the 12-links of Dependent Arising). They are born together. Do they follow the desire of the mind ? It doesn't follow. They are arising and passing away according to their nature. If you want to arrive Nibbāna and they are strangers to you, so observing them as strangers will arrive there.
You all were arriving to the painful rebirths(in past lives) was taking the strangers as your relatives. The very big hell cauldron with a lot of fire were the things which all of your thinking and doing that these were appearing there. If you want to build the hells just build it from here. Want to destroy it also from here. People afraid of hells but they build it from here. Are hells frightening or wrong view? You have to cure wrong view. Wrong view will lead to painful rebirths. Right view is to Nibbāna. On the day you have right view, the doors to painful rebirths are closed. The causes to painful rebirths and free from it are depending on the wrong and right views. You only have these two ways. If you see them as in shapes of forms is wrong view, but seeing as arising here and disappearing here is right view. You are seeing the refined phenomena. Seeing as shapes or forms is samatha. Seeing the refinement is vipassanā. Conceptual view and actual view (pa&&atti and pramattha views). The coarse view and the refined view.
(Sayadaw was playing a trick by asking a question to the audience. Sometimes Sayadaw's talks were humorous and penetrative.) To see as stranger what has to be observed? (And then some of them responded immediately.) To one's own body. You see people are in troubles because of that. It seems that without me is nothing possible in life. All your parents taught you in this way. You have to observe mind and form as nothing to do with me. (And then Sayadaw was asking another question and answered by himself.) Who's mind and form? You will come again with the ME. If someone comes and hurts ME or MINE become unbearable (even in speech). Even you can't bear the hateful look someone shows you. If it's a stranger no affection come to be (you must understand why the Buddha mentioned craving~tanha is the cause of suffering.). No clinging and action. Dependent Arising is cut off. If you make them as family members it will continue. Sariputta said that if you could observe impermanence as a stranger, it was the same as hitting the tip of a hair with an arrow (A beautiful Pali verse with a famous saying by him.) If you can observe impermanence in this way arriving to this point, you understand anatta(not-self). Because of the resultant body (vipaka vatta khandha=kammic body), this body still exists. In reality by seeing impermanence you see Nibbāna momentarily (This point is important for contemplation. There are profound meanings behind it.). Therefore you have to see impermanence as a stranger, seeing it disenchantment and its ending, then you will see the unchanging Nibbāna. This is Path Knowledge (magga&ānam).