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Dhamma Talks by Mogok Sayadaw--Part 7-20
發表於 : 2019-01-18, 14:15
 How to Pay your Debts?
7th December 1961
Because of inversions D.A process continues. Conceit (māna) is not arising together with wrong view. Māna is also tanhā. Because of the perception of permanence (nicca saññā) that māna arises. With māna people encounter with law cases. Because of the perception of beauty (subha saññā) & ordinary tanhā arises. Mostly happen with consumer goods. Making these things nice to look with attration.
People with tanhā buy these things (Consumerism is nowadays create a big problem in society & environments. There are a lot of needs to contemplate for these human problems connection with tanhā). Shopkeepers have good sales is subha saññā. Because of the perception of self (atta saññā) & wrong view of stability arises. As an e.g. people are looking & searching for the stable things.
All 3 of them are proliferation phenomena (papañca dhamma). All start from perception. Therefore you must note as nicca saññā extends the D.A of conceit, subha saññā for tanhā & atta saññā for ditthi respectively. With these perceptions exist can’t realize Nibbāna. For nicca saññā contemplates anicca. For subha (beauty) contemplates asubha (foulness of the body) or anicca.
We also have to do dāna (giving), sīla (precept) & samatha (calm). With these practices will meet good teachers & Dhamma (These points are important. Can see many evidences in the Nikāyas. Of the 9 attributes of the Buddha, one of them is vijjā-carana-sampanno. Vijjā is knowledge represents wisdom. Carana is conduct, represents dāna, sīla & samatha most Buddhists think only a bodhisatta or a Buddha need it.
Some Buddhists just do carana & neglect vijjā & some in the opposite. It’s a very rare opportunity come to the human world not just for sensual pleasure. It’s for the cultivation of goodness for oneself & others & purify the mind (vijjā-carana). Because the human world is the international air-port to other destinations).
These dhammas are decisive support conditions (upanisaya paccayo), distant causes for Nibbāna. Insight knowledge is Path Condition (magga paccayo), near cause to direct Nibbāna. Note this point carefully. If not, may be you can think that with only good merits arrive Nibbāna. With the analytical knowledge of conditional Relations (the Patthāna) without magga paccayo never arrives Nibbāna.
All other dhammas can’t abandon perception (saññā). These are supporting Nibbāna only. For an e.g. an animal can be arrived to human world again. Because of his/her good merits meets a good teacher & dhamma (see Maechee Kaaw’s Biography) But by sleeping nothing will happen. Must practice vipassanā. Therefore don’t abandon any of them (i.e. vijjā & carana).
(Continued the story of Anathapindika & the wanderers, about the Q&A between them). Amarāvikkhepa ditthi (evasion) means, if asking a question & not giving an exact answer as yes or no. Why give this kind of answer? Doesn’t know clearly by oneself & when asking it’s not good to give no answer (Therefore the person gives an evasive answer).
So, come this view. (Sariputta’s first teacher Sanjaya held this view). Wrong view comes from not knowing the anicca & saṅkhata dhammas. Here Anathapindika pointed out unwise attention & listening wrong teachings as 2 causes for their wrong views, to arise. There are 8 causes for wrong views & these 2 points are very important. With unwise attention 12 inversions arise.
The 4 D.A processes of tanhā, dosa, māna & ditthi from the 6 sense doors are arising uncountable for everyday. Black dhammas gives the black results. Most people think only by wholesome & unwholesome volition that results arise. This is the knowledge of ordinary people.
There are more than that (These things are becoming more clear by understanding the D.A processes. Only by studying the suttas in the Pali Nikāyas understand the dangers of saṁsāra). These khammas will make the khandhas (tanhā, dosa, māna, ditthi arise from the 6 sense doors).
Therefore how do you repay for them? You have to repay it with the khandhas. So, I had been told you very often that you were coming here for a visit. Later went back to you permanent places (i.e. 4 woeful planes). All these things have to be decided with the D.A processes. Not with you sīla. These khandha debts can be only repaid with vipassanā knowledge & the Path Knowledge.
Even in this life time your kammic debts are not few. Also the kammas of the past lives are waiting for the chances to give the results. It’s like this example, someone has million dollars in debt. But he is an ordinary worker. Can he pays back his debts? The Buddha arose in this world for this purpose.
Now, you find the way of how to pay the debts. But it will never solve by kammas. Must pay the debt with knowledge. For e.g, the creditor comes & tells you, just licking these salts for once & all you debts are exempted. It’s important for you to realize the Path Knowledge for only once (i.e. sotāpatti magga). Then all the infinity of your debts are exempted.
The life span of blissful planes (sugatis) are like a pebble, throwing upwardly into the sky & staying there for a moment only. The life span in hells are like this pebble falling back to the ground & staying there for a long time (quite painful & frightening indeed). Whatever arises from the 6 sense doors, can contemplate the impermanence & 10 kinds of D.A process can’t arise (Just mentioned before, tanhā, dosa, māna, ditthi are arising from the 6 sense doors).
Therefore even insight knowledges (vipassana magga) have the great benefit. The Buddha taught 3 universal characteristics but all are in the arising & passing away (anicca) (Three characteristics fall into dukkha sacca. Therefore penetrate dukkha is very important. Only then you can let go of your clinging to things. So the Buddha said he only taught dukkha & the end of dukkha).
Because impermanence is dukkha sacca. All the other animals’ foot prints fall into the foot print of an elephant (Māha-hatthipadopama sutta, Majjma Nikāya). Vipassana magga can only cut off this life kamma. Lokuttara magga (Supramundane) cut off past, present & future kammas. This is the difference between these 2 knowledges. The important thing you must remember is doing the job of magga before for the sake of safety death (for not fall into painful births).
Later you can do other things which are not important. It you die earlier before that, will be very difficult for you. The kammas of this life & many of past lives are waiting for you to push you down (to painful births, hells, animals, hungry ghosts) at near death.
Dhamma Talks by Mogok Sayadaw--Part 7-21
發表於 : 2019-01-18, 14:21
 Do Buddhists have Wrong Views?
6th December 1961
This khandha is not following your desire. Therefore it’s not-self (antta). We take this body with sweat, pimples, etc. (i.e. 32 parts of the body) as beautiful (subha). Why the Buddha taught the 3 universal characteristics? To let the proliferations (papañca dhamma – tanhā, māna & ditthi) die out.
The Buddha was giving the 3 names to the arising & passing away phenomena. Therefore I myself take this as a main point to teach you. Seeing the arising & passing away & all are becoming clear. Wanting to discern the 3 characteristics must have wise attention.
The discovering knowledge kills papañca. Therefore the Buddha taught these Pali words very often. Netaṁ mama, neso haṁ asami, na meso atta – This is not mine, this am I not, this is not myself. These view, knowledge & seeing are coming to someone frees from it.
Wanting tanhā, māna & ditthi to die out, must discern the 3 characteristic. Must have wise attention (i.e. anicca, dukkha, anatta & asubha). Tanhā, māna & ditthi die out is the real Nibbāna.
(Continued the Anāthapindika’s story & explained about the 3 lokas. These are: saṅkhāra loka – conditioned world, satta loka – world of living beings & akasa loka – space world). The conditioned phenomena are arising & passing away is saṅkhāra loka. This include both conceptual saṅkhāra & ultimate saṅkhāra.
(The other 2 lokas are depending on the saṅkhāra loka. Without it can’t exist). Therefore condense these 3 lokas only arising & passing away. The wanderers were talking about their different views to Anatthapindika.
I am teaching you everyday for wise attention & no need to correct for it. But must correct on listening talks. By listening to the sutta discourses & view of eternalism can arise (sassata ditthi). For e.g. Visākhā died & became a female deity in Tusita Heaven. Visākhā was a name & a concept.
The real existence was mind & body. Mind & body arose here & passed away here. Could it be got there? Even a little piece of it was not going there. Didn’t have any power to go. Taking wrongly as this viññā arose in Tusita.
(Burmese word for viññānaṁ is viññā. It also represents the soul in Burmese. This viññā here is moving there. This wrong view is really existing in Buddhists. As an example; His life has gone out & don’t know where it’s becoming. People use it in this way. *Burmese language has some words represent the soul. These are: viññā, life & butterfly).
In Burma, if people are listening to the sutta discourses sassata ditthi arise (In the Mahātanhāsankhaya Sutta, Majjima Nikāya, Bhikkhu Sāti held this view) This is called Buddhist wrong view.
With this wrong view & practice can’t get the Path & Fruition Knowledges. But it doesn’t prevent to blissful rebirths (sugati). With wrong teacher & can’t correct it. You may ask; from here & nothing is going there, then what is happening there? Is there nothing has any connection with here? It becomes the view of annihilation (uccheda ditthi).
Because taking the wholesome & unwholesome kammas one had done become fruitless. So after free from sassata ditthi & become uccheda ditthi again. If taking the view of nothing is connection with here become uccheda ditthi. Not encounter with a good teacher and very difficult to have right view.
I’ll help you to dispel uccheda ditthi. Visākhā died & her name & form (mind/body) were ceasing here. And similarity of name & form arose there by causes. From the name & form here caused the result of name & form to arise there. From this side nothing was following there.
The cause is not cutting off. The name & form result another name & form, but not follow there. It’s just cause & effect connection & free from uccheda ditthi. Combine together; ① This name & form not follow there is free from sassata ditthi. ② But they have cause & effect connection is free from uccheda ditthi.
These 2 words are very important. Only a Buddha arose & could teach these dhammas. Therefore with these 2 points Anāthapindika critized the wanderers were very important, i.e. unwise attention & listening to the wrong teachings. Among the Buddhists sassata ditthi is in connection with life after death. With uccheda ditthi is connection with Nibbāna. Because they take it as nothing exists. Their argument is after name & form cease & if nothing arises what is the use of it?
I will explain for it. If you get the Path Knowledge & will see Nibbāna. It exists that so you see it. The Buddha said, “Atthi bhikkhave nibbānaṁ – Bhikkhu Nibbāna is existed.” After name & form cease become cool & peaceful. But if you don’t get the Path Knowledge, how do you know about it? This was asking by King Milinda to Ven. Nāgasena. He gave the answer was knowing by inference.
When a sore grows on your hand & want to be cured. After the medical treatment & it has been cured. The sore grows at this place & also has cured at the same place. So, Nibbāna exists like the place where the sore has cured. Dukkha sacca of the khandha disappears & sukha Nibbāna appears. This is knowing by inference. If you really want to know it & then just practice. You’ll know its real existence.
Dhamma Talks by Mogok Sayadaw--Part 7-22
發表於 : 2019-01-18, 14:30
 Compassion with Wrong View
8th December 1961
Analyze the 20 kinds of identity view (sakkāya ditthi) & only have the views of eternalism & annihilationism (sassata & uccheda ditthi). If you teach someone who has sassata ditthi on the cessation of life & he is stepping back from you (dislike with it) For someone has uccheda ditthi is overreaching it.
They all were not in the middle way what the Buddha wanted to be. With teaching as the ending of name & form (mind & body) is Nibbāna & the eternalists don’t like it. There is no feeling so what the use of it? He is taking enjoyments in life.
Therefore step back & saying as I’ll stay in life. With the enjoyment in life even they become sotāpanna, prefer to be continued & enjoyed the life of gradual elevated heavenly beings. As an example, the female devotee Visākhā. The saying of if I free from the painful rebirth is good enough.
Most of these type of people are eternalists. Their words are describing the types of wrong view in their heart. By making the prayers such as; may I enjoy the life of human & heavenly being for many times, & they can’t get Nibbāna.
Because the view of eternalism prevent the realization. They are difficult to realize Nibbāna. People with attachement to life don’t like listening to Nibbāna dhamma & no interest in it. They don’t want to pay attention to it. Majority of people have this wrong view. Except the dukkha of painful existences & they prefer any of the khandha.
So, wrong views prevent Nibbāna is becoming clear. They don’t want to try for Path & Frution Knowledges, because they are happy to be in life. The reason behind is not understanding & knowing dukkha sacca. It’s the same as for Nibbāna. View of eternalism is latent in their hearts. Making long prayers at the pagodas & Buddha images are these kinds of people. If they have the chance to get Nibbāna now & will not take it (They have strong bhava tanhā).
If talking about the cutting off life, & have no interest in it. They don’t appreciate bhava nirodho nibbānaṁ – Cessation of life is Nibbāna. With this wrong view can’t listen & practice dhamma.
There were many Buddhas had arisen in the world, & at least we had met one Buddha. But we had not been freed from the existence of dukkha was having this wrong view. Every Buddha taught the ending of life (This point is very important for all Buddhists.
Therefore we should not let kilesa deceive us. Especially by wrong view disguises as love & compassion. Māra – the Evil One is everywhere). If you ask these people to do dāna & will do it in a grand way. They want to enjoy the fortune of life. If you ask them to practice for Nibbāna & will step back. Except Nibbāna, they are ordering by wrong view & doing a lot of prayers without knowing it.
Women have more sassata ditthi than men, because they have greed characters. Wrong view & greed are together. With a lot of concerning for others have sassata ditthi, because they enjoy life. Whatever kind of life you get only fuels & fire. So they take enjoyment in dukkha.
Now, I’ll talk about the view of annihilation. A person with this view prefer cutting off life. He is overreaching. Nothing happen again is good for him. Dukkha ceases & sukha exists is Nibbāna. Therefore the annihilationists (uccheda person) overreach the nature of Nibbāna.
He knows that because of name & form there are a lot of dukkha. He prefers to be without name & form but not prefers Nibbāna. With this wrong view in the heart & practice can’t realize Nibbāna. To follow the middle way between these 2 wrong views is not easy & difficult. Strong disgust on life & prefer annihilation.
The reason of can’t see Nibbāna is covering up by name & form. Can’t overcome dukkha sacca in section ② can’t see Nibbāna in section ② (i.e. viññānaṁ, nāma-rūpaṁ, salayatana, phassa & vedana or the 5 khandhas). He can’t accept the existence of Nibbāna & prefer without khandha.
Sometime in the state of anger & thinking as without this body is better & uccheda view arises. To Nibbāna have to go the middle of the 2 existences. You had never been in the middle way & never went straight before. In the whole saṁsarā was wandering with these 2 extremes, and mostly with the view of eternalism.
We are taking happiness & joys in eternalism, and disappointment with annihilation. The day before I had explained about the paths of smile & grimace are these 2 extremes. With everything going well is sassata ditthi & not going well is uccheda ditthi. If I die everything will be solved. (This is the view of uccheda). No, you don’t.
If you still have kilesa continued to have dukkha sacca. Becoming miserable & killing themselves are annihilationists. What the Buddha taught was if you wanted to go in the middle way & could go only with the wisdom eye. And also it can see the way.
Therefore I have to give you the wisdom eye (paññā cakkhu). You have to know the existence of this 5 khandhs. And have to practice to become disenchantment with it and not wanting of it. With these you are in the middle way. Starting to see impermanence is in the middle way.
First have to practice to see the more clear one (i.e, anicca). Later to see its disenchantment. After that you are not wanting its dukkha sacca. If you can practice & have these 3 knowledges & become a person in the middle way.
So, everyday I am teaching you are about the middle way. Dāna & sīla are running towards eternalism & samatha jhana towards annihilationism (For this point see the Brahmajāla Sutta of Digha Nikāya). Therefore samatha & vipassanā have to go together. With samatha only is going towards uccheda ditthi.
Every worldling is following with the pulling. It’s like a blindman follows behind a walking stick. Do you still have any of your own decision of movement? After vipassanā practice & doing dāna, sīla & samatha will give the result to Nibbāna. Seeing the arising phenomenon is dukkha sacca & its passing way is dukkha sacca & then do the danā & sīla.
Faith & wisdom are including with them & leading to Nibbāna. Wisdom eye means seeing anicca. Not seeing anicca is leaning towards one of the extreme of eternalism & annihilationism. By meeting a teacher of eternalism will lean towards eternalism. By meeting a teacher of annihilationism will lean towards annihilationism. These are like following behind a walking stick.
Dhamma Talks by Mogok Sayadaw--Part 7-23
發表於 : 2019-01-18, 14:36
 The Paths of the Wise & the Fool
10th December 1961
We have to learn from him, how he became a Buddha. We are Buddhists & have to follow his way. A devatā (deity) asked the Buddha, how he crossed over the wide samsāric ocean & arrived to the safety bank of Nibbāna (from Saṁyutta. N). Saṁsāra is like a whirlpool & it turning round & round. It’s like the circle of D.A processes.
Turning around like a circle & can’t find the beginning. Not swimming in it is sinking. With the swimming is sweeping away. Therefore without sinking & sweeping away are free from saṁsāra. Avoidance from the 2 ways of sinking & sweeping away is crossing over saṁsāra.
If you follow the ways of the tradition & will sink. By following the ways of little knowledge is sweeping away. The traditional ways mean craving, clinging & action (tanhā, upadānā & kamma), or the unwholesome path. Meeting with an ordinary teacher & can do only wholesome things & sweeping away or the path of blissful existence (sugati).
With the desire for life (bhava tanhā) & sweeping away to this & that existences. The path of the gradually elevated heavenly existences are the ways of floating. The floods of sensuality (kamogha) & the becoming (bhavogha) are the ways of floating.
The floods (ogha) of views & ignorance (ditthogha & avijjogha) are the ways of sinking. Most beings can’t distinguish them & only follow these 2 paths. Buddhists follow the first & the 2nd paths (i.e. kamogha & bhavogha).
They have strong desire for heavens. Don’t want to be separated from the family members, & wealths & taking them as real are the 3rd & 4th paths (i.e. ditthogha & avijjogha). All these 4 paths have inversions. The path of floating is heavenly happiness. Taking dukkha as sukha. Celestial beings have long life. Taking impermanence as permanence.
These places also have asubha because they die. Taking asubha as subha. The path of sinking is the cause of the inversion of view (ditthi vipallāsa). Taking them as my son, my wife, etc. Ignorance includes in both of the paths as a leader. The cause is not knowing the truth. All of them have the 2 roots of existence.
The leader of sugati is craving. The leader of dugati is ignorance. In another way, tanhā is the path of floating & ignorance is the path of sinking. If not important I’ll not exhort you. Therefore it’s important. Must avoid these 2 paths. When you are making merits don’t want happiness. Just doing it to be free from the khandha.
In this way you are on the middle path. If you don’t take things as this is mine, this I am & this is my self & you are free from sinking & in the middle way. The leader of the path of floating is tanhā & sinking is ignorance. Both of them are including in them & the only difference is only leadership.
To be freed from these paths tanhā must become non-greed (alobha, not wanting the existences_bhava) & Ignorance (wrong view) becomes knowledge (right view). If not, is only running in circular way (like a whirlpool), and sinking (pull by the whirlpool down to the bottom). I am urging you all, with non-greed (alobha) & right view (sammā-ditthi) to perform a lot of merits (with the middle way).
In anywhere we have these 3 paths. It is not only the 2 paths of indulgence in sensual pleasure & self mortification. So we have to use them wisely/rightly everywhere. In another way, wholesome minds are the path of floating, unwholesome minds are the path of sinking & the path factors are the middle path.
Let us walk on the middle way. Whatever it may be must have reflections & contemplations. In daily life, going & living with vipassanā nyan. I don’t say not to give (i.e. dāna practice). It’s important in the middle way. Focus in the middle way. With dāna & sīla, wanting to be freed from the existences (vatta) are middle way.
Not wanting the khandha is middle way. This is non-greed (alobha). From greed to become non-greed is important. From wrong view to become right view is free from the path of sinking. It’s not easy to be in the middle way.
We can encounter it only with the arising of the Buddha. After becoming a Buddha he started to teach the middle way. We must observe with the eye of knowledge, with the kilesa fire is extinguished & will know the 4 Noble Truth. The middle way exists only within the Buddha’s Teaching. Not exists outside the teaching.
There were Paccekabuddhas but they couldn’t help others on the path. They knew the truth by themselves but couldn’t teach others. I can teach you, not because better than the Paccekabuddha. He knew the truth without a teacher. I can teach you by relying on my teacher the Buddha.
If there is still has any teacher can teach the truth, can be freed from dukkha. Free from dukkha means free from the rounds of existence of defilement, action & khandha (kilesa, kamma & vipaka vattas). Your understanding of freedom is becoming an arahant but it is nothing to do with the personal identity.
In the khandha don’t have these dhammas is freedom. With freedom from kilesa vatta & the others are also free. So, kilesa vatta is important. The Buddha took kilesa vatta as the main point. In short free from lobha & everything is free. Samudaya sacca is lobha, dukkha sacca is mind & body & with the 4 Path Knowledges are the 4 middle ways.
After the 1st Path Knowledge no need to worry & it leads to the others. On the first path is more important. Right view is gradually leading to the higher levels. Right view is mature step by step. So the Buddha asked to develop the path factors. Asked to make right view became maturity. Asked to sharpen the knife of right view more & more sharper. Step by step it passes through from the coarse to the refined level. So don’t relax on your development.
If you leave it aside & become rusty. Not only it’s sharpening in sitting but also standing, walking & lying down. It must lead with mindfulness & wisdom. Therefore the Buddha exhorted us always living with mindfulness & contemplation with wisdom. In my exhortation these 2 points were very important. Lacking with them was never in the middle way.
He reminded us quite very often to have mindfulness & clear comprehension in everywhere. Without them kilesa will grow. It means D.A process continues. For e.g. not mindful of the seeing, not contemplate its impermanence, & with the seeing arises desire. And it continues D.A process in the middle (see the 12 links of D.A process). And continues to tanhā, upadānā & kamma.
So the Buddha was saying of he was too worry for us to open our eyes. Even it was better with a hot iron bar to poke your eye. (Unwholesome dhammas are burning & poisoning the 6 sense doors & their consequences are unthinkable. Now, many unwholesome medias are harming human beings all the times. So we can see the Buddha’s worry & compassion.)
Continue to tanhā, upādānaṁ & kamma & saṁsāra will never end. After the seeing & wanting, clinging & action will come for many times. And with uncountable births arise. Lacking of sati & sampajaññā (mindfulness & clear comprehension) is horrible.
So the Buddha had emphasized about it. Do you know how to open your eyes? You can’t open it accordingly to the tradition. Not knowing the truth is ignorance & saṅkhāra are following behind it. It can follow by the 3 D.A processes with greed, hatred & delusion. These are the D.A processes in the beginning, middle & end (see the 12 links of D.A).
If you know how to open your eyes is in the middle way. If not you are in the extreme, i.e. floating & sinking. Do you know how to listen also? You have to correct all of them (With the 6 sense-doors, don’t forget the Buddha’s Fire Discourse). In the Saṁyutta Nikāya, the Buddha reminded us for 34 times to look for a teacher who could teach rightly.
Without a right teacher can’t be in the middle way. If the fools become fortunate & they are following the sinking ways (We can see these fools around the world & human history. These people after having wealths, powers & fames & then doing foolish & stupid things harming themselves & others). Ordinary people become fortunate & following the floating ways (Only the wise knows how to use it for the benefits of others & themselves).
Dhamma Talks by Mogok Sayadaw--Part 7-24
發表於 : 2019-01-18, 14:39
 Searching for the Source
11th December 1961
The Buddha under the Bodhi Tree investigated the source of ageing & death of the khandha. Because living beings are very often with ageing & death & suffer a lot. It happens because of birth. So these are their personal properties. They are complaining as I am old now & very soon I shall die.
These complaining are without any grace & blessing. Because of birth people are getting old, sick & death and crying. From here I have to remind you. Don’t pray for any life. If not, these are the things you want (i.e. ageing, sickness & death). You are afraid of ageing, sickness & death but prefer birth (jati). It’s too crazy. You are liking it blindly.
Nothing is worse than not knowing the truth. It’s becoming clear that only by knowing the truth saṁsāra will be cut off. Not knowing the truth is ignorance. Therefore ignorance is asking you to pray for birth. Even dukkha can be got without asking. Is it not so extreme by asking for it? Even it was not talking by the Buddha it was already existing. Ignorance is unwholesome dhamma. This is going in front of the Buddha Image & doing unwholesome thing. People have ignorance without any shame at all.
They think by asking & will get it. It’s like praying for the murderer. Bodily & verbal actions are more frightening than birth. With them you get birth. Today I’ll talk about the D.A of the reverse order (patiloma). This is searching for the source of dukkha.
We can talk about the prosperity of life. But don’t know the cessation of life. Is’t not teacher important? Is’t life really good? So correct yourselves. You still have time to correct. Your parents & grandparents were already died & couldn’t do anything for them.
Feeling is more frightening than craving, because of it tanhā arises. A poor man wants to be rich. A rich man wants to be more richer. Feeling causes craving to arise. Middle class people are also the same. Living beings are not fear of feeling. Without it tanhā will not arise. Because of tanhā gets dukkha sacca. But a person who fears of richess is very rare indeed.
Is the feeling dhamma for preference or fearful one? Pleasant feeling is the most popular one. Is there anyone giving retirement by tanhā? It blindly orders you whatever it wants. Craving governs on all beings. Now you find out your leader. It governs the 31 realms of existence. He is ordering you as much as he can & at last gives you dukkha sacca.
Is there anyone complaining for tanhā? Even we take it as a prestige. It comes first as soon as in the morning but not insight knowledge. You have to observe the impermanence of feeling. Investigate backwardly & at last you find the culprit of ageing & death which is ignorance. If ignorance falling away the whole will fall away (There are 10 fetters – samyojanā, ignorance is one of them).
So, after becoming an arahant D.A process totally cut off. In the whole saṁsāra living beings are living around with samudaya & dukkha. Turning around with darkness & blackness (Ignorance & tanhā are darkness & dukkha/khandha is blackness). Therefore the Buddha couldn’t enter these things to help people. Our eyes were never gaining the light. It means you never have been had the light of the path.
You can contemplate with any-one of the 4 satipatthāna which you prefer. Seeing impermanence is ignorance (avijjā) or knowledge (vijjā)? It’s knowledge, Ven. Sir. Therefore by seeing impermanence is making ignorance ceases. When ignorance ceases & tanhā also ceases.
Now, you catch the culprit & also know how to kill him. So the beginning of saṁsāna is ignorance & craving. Saṁsāra will end only without the ignorance. With the ending of the impermanence & it will end.
Dhamma Talks by Mogok Sayadaw--Part 7-25
發表於 : 2019-01-18, 14:45
 The Three Knowledges in the Suttas
15th December 1961
Your body is conditioned aggregate (saṅkhāta khandha). And after the conditions (saṅkhāra) finish & it ceases. Before they finish we can listen talks, eating, selling & buying. We can die because of kamma. If not conditioning by temperature (utu), or not connecting with it or it finishes will also die.
After this mind moment & next mind not arises also will die. Kamma (past kamma), mind (citta), temperature (utu) & foods (ahara), if one of them ceases & must die. Before death they are supporting for it. Do you have the chance for relaxing? If foods not produce the food elements also die.
So we are eating foods & if the group of form (rūpa kalāpa) not develop & will die. It’s like the simile of a wooden doll (a puppet) with the 4 strings. If one of them going wrong will perish. Can you say the body is your own & belong to you. It’s conditioned body. It suffers according to their conditioning. From the side of the mind phenomena, they arise by sense objects & sense doors.
Therefore mind & body are conditioned aggregates (saṅkhāta khandha) & will end up with impermanence. So we had never been had a stable life. If can’t get out from conditions & we are just ready for death. By coming out from them will arrive to unconditioned Nibbāna. Have to contemplate a lot of the impermanence of conditioned phenomena (saṅkhāra anicca).
Arising is saṅkhāra & vanishing is anicca. One’s own khandha is these two. You are conditioning & vanishing. If you discern this & get the knowledge of as it really is (yathabhūta nyan). Have to continue to contemplate its disenchantment. Seeing a lot of impermanence become disenchantment. For e.g. if a mother every time gives birth & the baby dies.
Does she has any desire for giving birth again? Yathabhūta nyan become mature & develop to the knowledge of disenchantment. In the beginning it needs to discern saṅkhāra & anicca in the body. In the body doesn’t has anyone of the hand, feet, hair, etc., but only has impermanence. If you know this & get the yathabhūta nyan. At the time of if you don’t want to see impermanence is developing into the knowledge of disenchantment.
If you develop to this point & I want to remind you beware for one thing. Your mind don’t want to continue the practice. Don’t get up & go away. Also don’t move from your place. Continue to contemplate with patience. Let the knowledge develop to until not wanting it.
If you contemplate patiently on disenchantment and it develops into the knowledge of not wanting it. Surely it will develop (It’s a natural process). The knowledge of not wanting is Path Knowledge. In anywhere of the Pali suttas the Buddha described the development with these 3 knowledges.
If you discern impermanence both of your eyes are gaining light. Your craziness & blindness is gone. With the becoming of disenchantment craving reduces. If becoming more & more disenchanted & the knowledge of not wanting will come. At that time impermanences disappear.
That is dukkha sacca disappearing, because impermanence itself is dukkha sacca. Dukkha nirodho nibbānaṁ – with the ending of impermanence of dukkha & Nibbāna arises. Contemplate anyone of them you prefer (i.e. one of the 4 Satipatthāna). If the form (rūpa) ends & the mind ends.
If the mind ends & the form ends. (They are arising together & vanishing together). At the time of seeing the ending & rising up to the 3 knowledges of Path, Fruit & Reviewing Knowledges (Magga, Phala & Paccavekkhana Nyans) respectively.
(continued the Mahā-parinibbāna Sutta) At the Nādikā Village, Ven. Ananda asked the Buddha where about some of the lay disciples’ destinations after passing away (This was on the subject of Dhamma Mirror). A person after entering the stream & knows himself as never will fall into hells again. And also never becoming again as animals & hungry ghosts, that he knows it. Free from the dangers of uncertainty. (This is one of the terrible & frightening situation of the dangers of uncertainty).
A person who dukkha has ceased knowing himself. A very strong respect & veneration of mind arises to the Buddha, Dhamma & Sangha. With moral precepts (sīla), taking the life of beings & stealing things never arise. Wanting to take intoxicants never arise. It happens naturally. A person realizes the Path Knowledge knows it by himself. These are the mirror of the Dhammas, so knowing by oneself.
These are the check lists of a sotāpanna:
① Will never fall into the 4 planes of misery
② Unshakable faith & respect to the Buddha, Dhamma & Sangha
③ Stable in the 5 precepts (pañca sīla) in his whole life. Will never break it by knowingly.
④ By taking birth can never born in these 6 places.
(The 4 planes of misery: the place the Buddha’s teaching can’t reach, born into a family with wrong views).
After becoming a sotāpanna what should one has to do. Don’t worry, when the time come it will continue. It will be encouraged by the already gained Path & Fruit Knowledges. Only this Path Knowledge is important (i.e. sotāpatti magga). The higher levels of Path Knowledges are not important. If you don’t get this Path Knowledge yet & after die where are you going? You have to practice for making the sure decision of, if I die will never fall into the planes of misery.
Dhamma Talks by Mogok Sayadaw--Part 7-26
發表於 : 2019-01-18, 14:50
 The Doctrine of the Buddha
16th December 1961
You have to note that listening for the dhamma talks are knowing what should be had, and what should not be had in the khandha. Dhamma should be had is right view and should not be had is wrong view. These 2 are very important. It’s important to develop a lot of dhamma which should be had & abandon which should not be had.
This body comes under ageing, sickness & death is the cause of the dhamma which should not be had. If you have the dhamma which should be had & ageing, sickness & death will stop. Don’t know these things & in the saṁsāra we were living with ageing, sickness & death as our companions. In the khandha only sankhāra & anicca exist (Conditioned phenomena are impermanent/suffering).
Sabbe dhamma anatta – All dhammas (phenomena, including Nibbāna) are not-self. In the khandha only these things exist. In short only exist as the arising & passing away of phenomena. Arising & vanishing, arising & vanishing etc., with only these things exist. People have wrong views & take impermanence & making them as this is me, this is him, this is man & this is woman.
These things arise because of the dhamma shouldn’t be had is existing. Wrong view is wrong knowing. Even without the Buddha taught about it, only anicca, dukkha & anatta exist. If he taught them also these things exist. Even without listening talks & the dhamma which should not be had always exist.
Because we have wrong views. Following behind with them is clinging to wrong view (ditthupādāna). Later follow with the action (kamma) of governing by wrong view. Kamma paccaya jati _ and then following with dukkha sacca (birth). The power of not listening talks is very bad indeed. By the way I have to remind you. Only by listening on aggregates (khandha), sense bases (ayatana), element (dhatu), truth (sacca) & wrong view will fall away.
With dāna, sīla, & samatha practices & wrong views will not fall away. For e.g. I do it & I get it (i.e. on dāna). The identity view (sakkāya ditthi) of dhamma which should not be had comes in. Only by listening emptiness dhamma (suññāta) connection with khandha, ayatana is on the right path. Empty of person or being that it’s emptiness (suññāta).
Is it still has any person or being if talking on feeling? Therefore talking on khandha is emptiness. Talking on ayatana, dhatu, sacca & D.A is emptiness. Only by listening these kinds of talk that ditthi will fall away. As an e.g. For my good fortune I must make merits. It’s not suññāta dhamma & ditthi not falls away. By undertaking sīla I’ll have a long life. Only ditthi arises.
If not listening on khandha, ayatana, D.A & wrong view never fall away. And never free from the 4 planes of misery. So, suññāta dhamma is very important. By listening to the emptying of me & mine dhamma will arrive to suññāta. If not listening to the suññāta dhamma living beings are ascending & decending from blissful to painful existences. In the Aṅguttara Nikāya,
the Buddha said that without listening to the suññāta dhamma wrong view arose. With the suttanta method (discourses) using the person & being in the teachings are all right but not leading to emptiness. It needs to add something to them.
So, at last the Buddha ended it up with truth (sacca). This was for leading to suññāta. With wrong view never leads to Nibbāna, & can’t realize Path & Fruition Knowledges. (Here Sayadaw mentioned as in the past monks were giving talks from the sutta discourses & at the end finished their talks with reciting the Abhidhamma.
These were demolishing ditthi. He continued to explain the Buddha’s way of gradual teachings). Is there any person or being including in the dukkha sacca, samudaya sacca, nirodha sacca & magga sacca? At the time when the mind was absent from kilesa & taught about suññāta dhamma & became sotāpanna, …. arahant respectively.
The Buddha taught suññāta dhamma at the end was his way of teaching.(These last points are good for contemplation. Because during the talk when the mind was absent from kilesa meaned overcame the hindrances. And then the Buddha continued to talk about suññāta dhamma. At the same time the listeners contemplated their khandhas. In this way we can also help the dying person.)
(Sayadaw continued to talk about the monks from Devadaha wanted to go to the western province. From the Khandha-vagga Saṁyutta). Ven. Sariputta said to the monks; “The people in these places will ask you these 2 questions. What is the Buddha’s Doctorine? And what the Buddha teaches very often?” For a Buddhist it’s important to know what is the Buddha’s Doctorine.
If you don’t know & answering in uncertainty even happen to be made the accusation to the Buddha (e.g. some Buddhists talk about the enlightened Bodhisattas, arahants still have kilesa, etc… in these ways misinterpret his teachings).
The Buddha’s Doctorine is removal of desire & lust (chanda-raga). Without regarding to any person & he always taught to removal of greed (lobha). Look at the D.A process chart. He taught for not following by tanhā, upadānā & kamma. The Doctorine of not connection from section② to section③ (i.e. from viññānaṁ ….. vedana to tanhā …. kamma).
Therefore everyday I teach you to observe for not connect sec.② & sec.③. If you are connecting them & not following the Buddha’s Doctorine. You have to decide for yourself. Contemplation with insight (vipassanā) to sec. ② & not connet with sec. ③. In regard to what is the removal of desire & lust?
For the removal of the desire on the 5 khandhas. If not remove it & what’ll happen? When the khandha is perished & follow by sorrow, lamentation, etc to someone attaches to the 5 khandha. It’ll turn towards avijjā paccaya saṅkhāra – ignorance conditions volitional formation. Or D.A process appears again from the end to the beginning (i.e. from sec.④ to go back sec.① again).
In the present sorrow, lamentation etc arise & in the future continue to birth again. In this present life you have to cry & after death will fall into the plane of misery. If you attache to your & other khandhas will encounter these things. If you are seeing someone & becoming affection (desire/lust) to him/her.
Is this the Doctrine of the Buddha? This is the doctrine of going to the apāya – planes of misery. Tell me the benefit of non-desire. Contemplate the impermanence of the affectionate dhamma & become non-desire of them. Then not continue from sec.② to sec.③. And also is not arriving to sec.④ & instead to Nibbāna. At the end of sec.② is Nibbāna (i.e. the ending of the khandha).
The ending of the khandha is Nibbāna. The ending of craving (tanhā) is Nibbāna. It’s the ending of crying, birth, ageing & death. The Buddha taught to the future generations to know the faults of desire/lust (craving, greed, attachment) & the benefits of non-desire.
Dhamma Talks by Mogok Sayadaw--Part 7-27
發表於 : 2019-01-18, 14:56
 Unwise Attention & Sufferings
17th December 1961
The Buddha taught that with wise attention (yoniso) would arrive to Nibbāna. Sabbe saṅkhāra anicca – as all conditioned phenomena are impermanent, with contemplation of form (rūpa), feeling (vedana), etc & will see all of them are impermanent.
Close your eyes & observe the khandha with knowledge (nyan) & will see the feelings are arising here & vanishing here. All are impermanent (anicca). Minds are also in the same way & you can’t control of them. Someone with wise attention doesn’t find me or him & only find impermanence.
Seeing the vanishing phenomena are seeing anicca. With unwise attention; my mind, I am feeling good, I am in pain, etc making the feeling (vedana) as; “I”. “I see it” is neutral feeling & making it as “I”. “I” is wrong view. From behind it will follow clinging with wrong view (ditthupādāna). And also follow with action, kamma paccaya jati – action conditions birth.
The fault of unwise attention is even leading to the planes of misery. The fault of unwise attention is very great indeed. We are taking impermanence, dukkha, not-self as sons & daughters that become worry and crying follow with sorrow, lamentation, etc. Why it’s happening? Because of not approaching a good teacher & not listening to the noble teaching.
Unwise attention hinders Path & Fruition Knowledges (Sayadaw mentioned some of the problems encounter in daily life by unwise attention). Therefore you have to note it as a very important dhamma. Smile & grimace arise by unwise attention. Hungry ghost & hell exist by unwise attention. Taints (āsava) send beings to the planes of misery, human beings, celestial beings & brahma gods. Sending by āsava,
whatever plane you arrive only get ageing, sickness & death. With unwise attention taking the sensual planes as will give us happiness & arriving there. So with unwise attention taints arise. Cause by the taints & beings arrive to different planes of existence. Beings arrive to whichever planes only get ageing, sickness & death.
(see the Sayadaw’s whole circle chart of D.A process. The axle is representing the taints, the 4 spokes are actions cause by the taints. The outer-most iron wheel is representing ageing & death. People praying for any plane of existence is not knowing the truth. Not knowing is taint of ignorance (avijjāsava).
The desire for asking is taint of sensuality (kamāsava). Planes of jhanic existence are taint of becoming (bhavāsava). I want to be there is taint of wrong view (ditthāsava). Beings are taking rebirths according to the turning of the axle of taints. Turning up & down & to all sides are ageing & death.
All the taints are coming from unwise attention & ending up in dukkha sacca. With unwise attention & kilesa arises. With kilesa & beings are doing actions. With actions & arriving to the planes of existence & encounter ageing, sickness & death. With wise attention axle of taints broken down & ending the problems. Don’t follow the paths of smile & grimace. It can’t be free from ageing & death.
Noble beings (ariyas) can smile because they are free from ageing & death. They don’t have anything for the grimace & only have Saṁvega (for other living beings because they had direct experienced of dukkha sacca & the taste of Nibbāna). Because of unwise attention beings are wandering among the planes of existence.
In the Samyutta Nikāya (Khandhavagga), Ven. Mahā-kotthita asked Ven. Sariputta “Someone has sīla and what should he does?” The answer was; he should has wise attention. Therefore whatever is arising & contemplate its impermanence & no taints arise. Contemplate the 5 khandhas as impermanent, suffering, disease, a tumour, a dart, misery, affliction, alien, disintegrating, empty & non-self (11 ways).
By contemplating of impermanence & becomes wise attention. Impermanence is anicca & the seeing is magga. Therefore without the ignorance; wrong views, craving for becoming (bhavatanhā) & the 4 taints (āsavas) cease. The axle of the taints is broken down. Without the spokes & planes of existence, free from ageing, sickness & death. In sitting meditation, if discerning impermanence & note it as I have right attention.
By seeing impermanence & all the 10 ways of contemplation are including in it. (Sayadaw mentioned 10 ways but in the sutta mentioned 11 ways. He said lay people no need to know all of them).
The Path Knowledge is like a knife. It’s breaking down the axle of the taint. Except vipassanā there is no other refuge. Except discerning impermanence no one will save you (No Buddhas, no bodhisattas and no Gods act as a Saviour. Nowadays a lot of Buddhists rely one outside powers & becoming like other faiths.)
Dhamma Talks by Mogok Sayadaw--Part 7-28
發表於 : 2019-01-18, 15:00
 Craving Overrules Actions
18th December 1961
You were sending by craving to this human world. You may ask, “Is’t not because of good kamma becomes human being? Isn’t send by kamma?” Don’t take it in this way. Craving (tanhā) overrules on action (kamma). Tanhā → upādāna → kamma → jati – craving conditions clinging, clinging conditions action, action conditions birth. Actions are doing things with the instruction of craving.
Take them as like the house owner & the carpenter. According to the house owner’s desire & the carpenter has to build the house. You all are carrying away by the tanhā water. Dāna is not the main point & I am giving you the source of the answer. Wherever you are arriving & attaching to the khandha there. On the way of carrying away in the tanhā water, grasping & holding on to things which are unreliable. (i.e. family members & wealths, etc).
You don’t know yourself of holding on to the stable or unstable things. In this way & you are getting old. Whatever things you hold on to are like the tree on the edge of the river bank & unstable. The edge of the river banks are eroded by water & the roots of the trees are exposed.
When it falls on you & have to cry for it. In the round of existences, how many parents, sons & daughters we had already before. But do you have any thought arises as I’ll never grasp & rely on them again. The Buddha taught this Nadi Sutta (form the Khandhasamyutta). With dissatisfaction you get hold on them & it falls on oneself & sink.
Khandha is impermanent, dukkha & not-self phenomena & so whatever khandha you are grasping will suffer. If you don’t have something to cling on to & don’t know what to do. If you know it’s unstable & understand the knowledge of not-self. Now you are suffered by the pulling of the self knowledge. Not grasping on things before you are a floater.
After the grasping & becomes a sinker. Which one do you like? When you are suffered and blame it on kamma as unfortunate. Is’t true? You are holding on to them by clinging to sense pleasures & wrong views (kamupadānā & ditthupadānā). The clinging objects of mind & body are impermanent so you have to shed tears.
The Buddha taught anicca for getting the Path & the Fruition Knowledges. But when things are showing anicca and you all shedding tears. If you know anicca & get the insight knowledge. These things happen because you don’t rely on things which should be relied on, & instead rely on things which shouldn’t be.
So, don’t rely on one’s own & others’ khandhas. Crying is not the source. Grasping or holding on to is the source. With only clinging ceases kamma also ceases. Upādāna nirodho nibbānaṁ – Cessation of clinging is Nibbāna.
In this sutta the Buddha taught mainly on clinging. If thinking arises for grasping by contemplating its anicca, & the floater gets the raft (maggan raft). The Buddha gave us 3 cups of impermanence, suffering & not-self medicines. In the world the real existence is these 3 cups of medicines. The medicines you like are none of them here.
You like the permanent, happiness, self medicines. In the past you all were stuck with the medicines you liked & missed many Buddhas had arisen. You didn’t like the Buddha’s medicines & never drank it before. Therefore if the Buddha had arisen very difficult to save beings. Should never rely on permanent, happiness & self (nicca, sukha & atta).
If you know not-self as not-self & get the maggan raft (path factors raft). It’s yourself making the axle of the taints & turning around it. And then die in the 31 realms of existence. With the wrong grasping & taints arise (This talk is connecting with the previous talk). All the taints & realms of existence are making by oneself.
So, D.A process is one’s own process. Have to contemplate one’s & others’ khandhas as not-self. We are constructing spokes of kamma on the axle of the taints. From the 6 sense doors construct the spokes of kamma. If you don’t make the axle & also can’t make the spokes.
Without the spokes, the outer most wheel of ageing, sickness & death can’t exist. Therefore, for not grasping contemplate impermanence of whatever arises from the 6 sense doors.
Dhamma Talks by Mogok Sayadaw--Part 7-29
發表於 : 2019-01-18, 15:02
 Conditioned & Unconditioned
22nd February 1962
There are 2 ultimate realities; conditioned & unconditioned dhammas. The impermanence of mind & body process & the cessation of mind & body process which is Nibbāna. If you can find out the conditioned ultimate real phenomena (saṅkhata paramattha dhamma) & at the entrance of Nibbāna.
At the ending of saṅkhata paramattha dhamma is the real existence of Nibbāna which is no conditions at all. If you discover the saṅkhata paramattha dhamma & get the knowledge of things as really are (yathabhūta nyan). First, strip away the concepts will discover the saṅkhata paramattha dhamma.
Combine the impermanence of the conditioned objects (i.e. the 5 khandhas) with the knowledges are called the processes of the knowledge. It can’t arrange by oneself. These arrangement are by the objects (i.e. natural processes). We are following with knowledge in accordance with its functions.
The province of saṅkhata paramattha dhamma ending is not because it wants to be ended. Its province of the boundary coming to the end or expire. The knowledges discover asankhata paramattha dhamma are the Path, the Fruition & the Reviewing Knowledges respectively.
It’s not so difficult & not much about it. First, strip off the worldly concepts & combine the saṅkhata paramattha dhamma with knowledge. And then following to its ending & will discover the asaṅkhata paramattha dhamma. Therefore seeing the ultimate realities in twice.
If seeing the asaṅkhata paramattha dhamma, wrong views & doubt all fall away & greed leading to the planes of misery are gone. And will never born into the 6 bad places (4 planes of misery, born into a family with wrong views & a place the Buddha’s Teachings never reach). As soon as seeing the asankhata dhamma & become a stream enterer.
It’s important how to look at these khandhas. (Told the story of Ven. Ānanda became a sotāpanna by Ven. Punna’s teaching). With clinging & craving, conceit & wrong views arise. Without clinging & craving, conceit & wrong views are falling away.
The reason is they arise by clinging to one’s own & others’ khandhas. Smile & grimace come from clinging. Three of the craving, conceit & wrong views are arising in turn. Like the simile of a mirror, looking at the khandha mirror me & him shadows are coming out from it.
Ven. Punna asked them; “Form is permanent or impermanent?” If it’s impermanent tanhā, māna & ditthi not arise. Looking at with the ordinary worlding’s eye & tanhā, māna & ditthi arise. Looking with the eye of the disciple of a noble one it doesn’t arise. In Ven. Punna’s simile; khandha was like the mirror. Oneself & others were like the shadows in the mirror. First should have the intellectual knowledge & then do the practice. Without them has no progress.