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Dhamma Talks by Mogok Sayadaw--Part 8-20
發表於 : 2019-02-16, 14:15
 Importance of knowing the Truth
8th July 1962
The chart of D.A process is not for worship (Sayadaw’s well known the circular chart of D.A process). Dukkha and Samudaya (suffering and the cause) are not for a worship. But take this process as saṁvega (sense of urgency ). You should have to make companions with saddhā and paññā. Instead you make friends with tanhā.
So you can’t realize Nibbāna. Only by seeing one’s own death that the knowledge of not wanting will arise. Seeing one’s own death is insight practice. The Buddha taught of human existence was difficult to get. But you all are wasting the difficulty to come by with the jobs of tanhā. Saṁsāra is long means that the dangers of old age, sickness, and death will never end.
The place is where samudaya ceases and the moment of abandonment of the human fetters (samyojana) is Nibbāna. Vipassanā is not choosing a place for practice. Only in samatha practice needs to choose forest and mountain places. Vipassanā has to observe the rise (udaya) and fall (vaya) of phenomena. Udaya is arising and vaya is not existing.
The system (method) is already there. Asking for a method is seemed difficult to be. (It was his first and last time in Rangoon. It seemed people requested from him the way of insight practice). Observing your own mind is cittānupassanā. Even during the writing and eating, people can realize Nibbāna.
Everytime mind arises and observe it as it exists or not exists. Not existing is what the Buddha taught as anicca. Knowing is the path factors (magga). Do you get it by prayers? (Some Buddhists are making prayers and vows for the outside powers) or Do you get it by knowing it as not exist?
If you observe and will know your own death. You are always in dying. The arising is your birth. The passing away is your death. Therefore it is important of knowing your own birth and death. Arising and passing away is dukkha sacca (truth of dukkha). Knowing it is magga sacca (truth of the path).
The knowledge of the Buddha, seeing the impermanence of form (rūpa) was 5000 billion times a moment and for the mind was 100,000 billion times. These discernment were after he became a Buddha. This was not before he became a Buddha. If you become an arahant and also seeing it nearly as the Buddha.
These were from the text record. You have to take the khandha process. The text could be had mistakes (i.e. commentary) Don’t observe all the khandha. If you observe one of them all are included. For e.g. you observe feeling or mind. One khandha arises and all the khandhas are with it. (Sayadaw referred it to Samyutta Nikāya).
Don’t say that after finish my jobs and will do the practice. It will make oneself to become misfortune. At anytime if next mind not arises and you will die. You can’t say kamma will give you the chance all the times. Impermanence is arising dukkha and vanishing dukkha.
So it’s dukkha sacca. Do you have to search for it or by knowing with observing one’s mind? Knowing is magga sacca, the abandonment of tanhā is samudaya sacca, next khandha not arising is nirodha sacca. These are leading to the truths. Penetrate the 4 truths and at the same time is realizing Nibbāna. Fire dispels darkness, gives light, showing the things and drying up the oil. In the same way with the contemplation of impermanence and the 4 truths arise. By developing the path factors (maggan) and the 4 truths arise.
Dhamma Talks by Mogok Sayadaw--Part 8-21
發表於 : 2019-02-16, 14:21
 Answer to a Buddist
10th July 1962
(Tax office general U Loon Pe heard the news of Sayadaw in Rangoon, went to see him, and asked some questions on Buddhism).
Q: He said to Sayadaw that in his view it was impossible to observe the mind. He had studied the cognitive process of the mind (vitthicitta) and couldn’t relate it to the practice. Because the minds are arising and falling very quickly and with many bhavarnga cittas (Life-continuum minds) between them.
The contemplation can’t be in the present moment. Therefore according to his understanding it’s impossible to contemplate the pre-mind (the first mind) with post-mind (the second mind).
A: Manayatana (mind base) is the pre-mind. Contemplate this mind with the post-mind, which is vipassanā magga (path factors mind). These 2 minds are arising one by one. They are separating with many bhavanga cittas between them.
Even separate with bhavanga cittas and no kilesa comes in between them is not a problem at all. So it’s contemplating the pre-mind with the post-mind. The pre-mind is impermanent and the post-mind also impermanent.
Without separation by kilesa and only with the bhavanga cittas, so, it can be contemplated. Even separate with 100,000 billion bhavangas are not an obstruction (According to the Abhidhamma within a wink of an eye, mind rises and falls that much).Bhavanga cittas are the mind in sleep. If separate by kilesa and it becomes darkness, and can’t see the pre-mind. Without kilesa you can see it. (Sayadaw referred to the cittānupassanā in the Satipatthāna Sutta).
‘‘Saraganva cittaṁ, saragan cittamti pajanati – He knows a lustful mind to be lustful.’’ The bhavanga cittas between them are taking the objects of the past, which were kamma, kamma nimitta (sign of kamma) and not an obstruction. They are only supporting the life faculty (jivitindriya). Don’t take it as the objects of obstruction. If kilesa comes in and contemplate this kilesa as the pre-mind. (as e.g, knows the lustful mind as lustful).
Q: Ven, Sir, should we have to take them as anantara and samanantara (proximity and contiguity conditions)…..(These 2 are in the 24 Conditional Relations-Patthāna, they are identical in meaning-arise immediately)
A: No, don’t take it this way. These Anantara and samanantara were the views after became a Buddha. It is not our views. In the practice of becoming a Buddha contemplated the pre-mind with the post-mind. You have to follow the original view of becoming a Buddha.
There were 2 views. For the view of after became a Buddha, worldlings can’t follow it. But we can follow his view on the way to become a Buddha. (This point here sayadaw mentioned was very important for yogis. The sutta teachings were for yogis to train their mind in practice)
Q: What is magga vitthi? (sound is not clear)
A: This refers to the objects of all the mind and form (nāma and rūpa) cease. All the dukkha cease and Nibbāna appears at their place. First, gotrabu citta (change of lineage), after that magga citta (path factors mind), fruition citta (phala citta). And after that bhavanga cittas-they can’t see Nibbāna, it take the objects of kamma, kamma nimitta, and then paccavekkhana (reviewing mind) arises and seeing Nibbāna again.
Bhavanga citta can’t see Nibbāna. Nibbānaṁ maggaca arammana paccayena paccayo-Nibbāna object and the knowing mind are going together (Sayadaw referred to the Patthāna). Fruition mind continues to arise one by one. They have to take the object of Nibbāna, If you can’t see Nibbāna, then bhavanga cittas arise. Only phala citta continues to arise and cease with one by one is right.
Q: The nature of Nibbāna is cool like a thousand pots of water pour on the body.
A: This is not from the Pali Sutta. The exposition of the commentary, just gave an example and not really cool (i-e the physical body). It referred to as without kilesa. It meaned if magga arsies and kilesa fire is extinguished. Should know the suttas and commentarries separately. It’s kilesa cool down and take it really cool. Not really cool. Not refer to the cooling of the body.
Q: Does atta exists? (This was a strange question put by a Buddhist who had the knowledge of Abhidhamma)
A: In a Samyutta Nikaya Pali, a brahmin asked the Buddha (it seemed as referred to Aggivaccha brahmin). Does atta exists? I don’t teach of it exists.
Q: And then; Does anatta exists?
A: Also, I don’t teach of it exists. The Buddha rejected both. Ven. Ananda asked the Buddha of why he rejected both? The Buddha gave the answer; “If I tell him atta exists and he’ll take the view of permanence. If I say of anatta exists and he’ll take the view of nothing exists.
Then, he runs into the view of annihilation.” Therefore, the Buddha answered in the middle way of not exist. If not regard to person and talk about Nibbāna, has to talk as anatta exists.
( Atta problem is the biggest problem of human beings. Even most Buddhists can’t escape it. Among Buddhists still many hold the view of eternalism of the soul and even teaching to people like Ven. Sāti in the Mahā-tanhā sankhaya Sutta in the Majjima Nikāya.
Some are holding the view of Nibbāna as the root of existence, the first cause or the dhamma body. Therefore understanding of atta & anatta correctly need to study & reflect thoroughly from the Pali Nikāya).
Q: (The last question seemed to be the difference between worldling and stream enterer. The sound are not clear. Both have lobha and dosa. Sayadaw gave examples for them).
A: It’s like someone has illness and eats something not suitable for the sickness. Another person’s illness is already cured and eats something not suitable to his body. In the same way, if kilesa comes in to the worldling and it’s worsening his situation.
(Here was an answer to the question of the contemplation of the mind in the present. It was explaining by Ven-Sayadaw Dr. Nandamalarbhivamsa. I extract it from Sayadaw’s answers to questions in Abhidhama). Contemplation in the present; it doesn’t mean not contemplate the past & the future.
There are 3 kinds of present; 1. Momentary present (khana paccuppanna) 2. Continuity present (santati paccuppanna) 3. In the present (atthaga paccuppanna).
1.Momentary present is arising at that moment. Sayadaw was using it as a momentary present of the process. This can‘t be contemplated. Because two minds cannot arise at the same moment. For an e.g. in the contemplation of the mind with the mind;
The object of mind is one mind. The contemplative mind (nyan)is another one mind. When arises and can’t arise. Only is passing away and can take its place.
2. Continuity present is; for an e.g, if you are thinking about something which is also a present. it’s continuity present. After hearing a sound and thinking about it (continuity). A duration of time is also a present (paccuppanna); for e.g, today. And if become tomorrow and it’s not. It becomes future.
If the day before and becomes the past. Therefore 2. and 3. are the contemplations in the present. If the object of contemplation and the contemplative mind (nyan) are closer to each other as much as possible and then kilesa can’t come in between them. If you know it later and become a big gap between them.
If other minds not come in between each vīthi is in the present. For e.g, after the object of vīthi arises and contemplates with the contemplative vithi. After seeing an object and nyan comes in; like or dislike not arises. What Mogok Sayadawgyi said; ‘‘the pre-mind is anicca, and the post-mind is magga’’ were referred to these.
Dhamma Talks by Mogok Sayadaw--Part 8-22
發表於 : 2019-02-16, 14:28
 Three steps to Nibbāna
8th to 10th July 1962
Only the truth of Dhamma (sacca dhamma) can arrive to Nibbāna. In the discourse; Turning of the wheel of Dhamma (Dhammacakkapavuttana Sutta), in the beginning the Buddha taught the 5 ascetics (Pañccavaggi) on Knowledge about the truth (sacca nyan). Afrer that taught about what was the function of the truth? This was the working knowledge of the truth (kicca nyan).
After that taught the ending of Kicca Nyan which was knowing the end of the working knowledge (kata nyan). Taking notes of these in gist. If you want to arrive Nibbāna, which is the ending of all dukkha and these 3 knowledges are very important.
Where were you coming from? (Pointing to the D.A process chart). You all came from avijjā (not knowing). What was you didn’t know? Not knowing the truth was ignorance (avijjā). Therefore I come here for opening your eyes. Traditionally all are blind people. If the right dhamma disappears and saṁsāra will be long. On behalf of the truth I’ll not talk lightly to anyone.
If the right dhamma disappears and all will be in dukkha. Every day you are doing things for sufferings. (doing samudaya and dukkha). Therefore the other 2 truths are disappearing from you (magga and nirodha). If the cutting knowledge (nyan) arises and you will get Nibbāna.
Is Nibbāna far or near? At the 6 sense-doors, minds are starting to arise. You have to know them (knowing the arising minds). Also have to know the contact (phassa) and good or bad feelings (vedana). Every time all the different minds arise, have to follow their impermanence.
Saṁsāra is long means the phenomena (dhamma) are long in the khandha process (The continuation of the D.A process). If you see dukkha sacca with magga sacca, become cakkhuṁ udapadi-vision arises. Every mind, feeling, etc arise and seeing their impermanence, become vijjā udapadi-knowledge arises. Cessation of dukkha and tanhā is Nibbāna.
Therefore Nibbāna is for someone knows the truth and how to cut off dukkha and tanhā. That is the cessation of samudaya and dukkha. From tanhā, upādānaṁ and kamma are samudaya and jati is dukkha (From the D.A chart, section 3 and section 4). The arising dhamma are satipatthāna (Knowing the phenomenon arises is sati). Knowing their impermanence are magga (the path factors).
So it becomes satipatthāna magga. If you can continue in this way lokuttara magga (Path Knowledge) will arise. This is the last knowledge (Kata Nyan). I’ll show their connection. These are not easy to talk. So make notes carefully. Whatever arsing is dukkha sacca. Knowing is nyan.
So it is knowledge of the truth - sacca nyan. Whatever arising is dukkha has 2 meaning: the first one; impermanent is dukkha. The second one; without knowing the arising dhamma and continues to jati is also dukkha. People think Dhamma-cakkapavuttana Sutta is difficult. Without a teacher, it’s difficult. I’ll talk about Kicca Nyan in gist.
Every time mind, feeling, etc. arise and ask them. What are your functions? The answer will be, our functions are arising and passing away. So the function of mind and form are arising and vanishing.
Where is the truth? Your khandha is the truth. If you know the truth will realize Nibbāna. The khandha has the 5 aggregates. And whichever aggregate you contemplate only dukkha sacca-truth of dukkha. By teaching you to know about suffering and the desire to free from it will arise. Avijjā is not knowing anything. It means not knowing what should be known (i-e, not knowing the truth).
And knowing what shouldn’t be known (i-e, knowing about things which are not truths). Therefore, this is a dhamma (ignorance) give you a lot of trouble. It’s the champion in bad things and forbidden to Nibbāna. It never do the job of freedom and only doing the round of existence.
The first discourse of the Buddha, the Dhamma-cakka-pavattana Sutta was the sacca Dhamma-truth of Dhamma. But you put the dhamma of dāna, sila, and samatha at the fore front that sacca dhamma is out of the sight. Whoever not knowing the truth and his both eyes doesn’t has the light yet. If you get the light and will go the right way.
There are 2 types of dhamma. Tanhā prefers dhammas and nyan prefers dhammas. You can’t go to Nibbāna with tanhā. Therefore, you have to listen a lot of nyan prefers dhammas. You may think there is only one kind of D.A process. There are the D.A process of a worldling, stream enterer (sotāpanna), once returner (sakātagāmin) and non-returner(anāgāmin).
Only by becoming an arahant and all are cutting off. Whatever arises and knows it as dukkha sacca. Then it becomes vedana paccaya paññā-feeling conditions wisdom. This is knowing the truth and the way to the stream entrance. If vedana paccaya tanhā-feeling conditions craving which you do everyday. Then it’s the way of a worldling.
I’ll continue to talk kicca nyan. This knowledge is more closer to become a stream enterer. These 3 knowledges were made Kondañño (the first of the 5 pañcavaggis) became a stream enterer. It will take you long in the practice if follow the long process of the insight knowledges. Ordinary disciples no need paramis. You only need for listening tha sacca dhamma and wise attention for it.
These came from the Majjima Nikāya and Petakopadesa Text. Now you have to know the function of whatever arising dhamma of form, feeling, mind, and dhamma are carrying ageing and death with them. Are they encounter destruction naturally or the cause of oppression by ageing and death? They’ll tell you that we are subjecting to the function of oppression. You have to see their functions with nyan. If you know their functions and it’s kicca nyan.
Only you know the truth can develop kicca nyan. From these you can realize Nibbāna, which is kata nyan. All the meditation centers are teaching the 16 stages of insight knowledges. In my talks don’t have these and only 3 knowledges. Why it’s too short?
[Before his time and after until now most teachers and yogis talk about these 16 knowledges which are from the commentary). In the Samyutta Nikāya the Buddha taught that in this 2 armed length khandha truth existed. (e.g. to Rohitassa Devata).]
I am teaching to people with 3 intentions. (All dhamma teachers should have these intentions) 1. May people could listen to the sacca dhamma 2. May the Dhamma be known by them 3. May people could practice in accordance with the knowledge.
All persons of dukkha sacca (worldlings) are indeed poor people. Because thy don’t have the treasures of a disciple of a noble ones. (These are conviction (saddhā), virtue
(sīla), conscience (hiri), concern (ottapa), listening (suta), generosity (caga) and discernment (paññā)
Nobody can help to deal with old age, sickness and death. Therefore all are lonely and poor. (This point is seemed to be simple and insignificant. But if we contemplate deeply we see the oppression of dukkha sacca)
(Sayadaw continue to talk on dukkha in the everyday life with humor; such as homes, clothes, foods, etc. compared them with hospitals, bandages and medicines, etc.)
The khandha is always oppressing by ageing, sickness and death (jara, byādhi and marana). So it’s dukkha sacca (the meaning of Pilanatho Oppressive dukkha). Therefore the khandha subjects to the function of oppression. This is kicca nyan. Also subject to the conditioning by tanhā – craving. Also it’s dukkha sacca.
This is sankhatatho - conditioned dukkha. For examples, we are always busy with livelihood of foods, clothings, dwellings, etc. (Conditioned dukkha may be many varieties in wide ranges and never end to talk about this subject).
Khandha is always burning with fires of ageing, sickness and death (including with many types of kilesa fires). This is santapatho – Burning Dukkha. Mind and feeling, etc are arising and vanishing by changing. This is viparinamatho – changing dukkha. All these 4 functions are including in vipassanā knowledges.
Therefore, with the short human life span don’t follow the 16 knowledges. Go with these 4 functional knowledges which is bhavetabba or vipassanā nyan. Kata nyan are Path Knowledge and Fruition Knowledge. Dhammacakkapavuttana Sutta, the first discourse was relating to everyone because it not concerned with the character of a person.
Some discourse were relating to personalities. For e.g, Bahiya of the Bark – cloth. Teaching on truth (sacca) is dhammānupassanā satipatthāna. Contemplation of whatever form, feeling, mind and at last all are converging at the impermanent dukkha sacca, which is dhammānupassanā satipatthāna. All functional knowledge are insight knowledges. You don’t need to know Abhidhamma.
(Sayadaw himself was a well known Abhidhamma teacher of his time. Nowadays some have the view of it as no need to practice in accordance with the Abhidhamma. The suttas not support this point).
Ven. Sariputta taught the monks to contemplate one’s own mind. Therefore whatever mind arises contemplate any of it. And you’ll see impermanent dukkha sacca. This is kicca nyan. It’s also true as contemplate the dead mind with the alive mind. Because you see your own death with nyan.
If you see your own deaths moment to moment and become disenchantment. After that comes the knowledge of not wanting your own deaths. This arises and all the khandhas disappear. Dukkha sacca disappears and sukha arises at its place. Knowing of dukkha not exists is kata nyan.
Dhamma Talks by Mogok Sayadaw--Part 8-23
發表於 : 2019-02-16, 14:35
 Wrong View on Nibbāna
11th & 12th July, 1962
Not knowing of Nibbāna becomes annihilationism (also can be eternalism). We know Nibbāna as the cessation of mind and form and tanhā (from the suttas). After the cessation of these things and take it as nothing exists anymore and run into annihilationism. Teaching on Nibbāna is quite a heavy subject. Taking Nibbāna as a place or a city (even as a permanent heavenly existence) is eternalism.
Taking Nibbāna as without mind and form and run into annihilationism. Without the penetrative knowledge, Nibbāna and wrong views are very close to each other. If saying Nibbāna as nothing arises and craving people (bhava tanhā) will reject it. (This was one of the reasons and some tanhā people have bhava tanhā – craving for existence that creating a superior heavenly existence to represent Nibbāna).
Now, you’ll know clearly the existence of Nibbāna taught by the Buddha. You can arrive to Nibbāna or seeing it only in the middle way by going between the 2 wrong views (sassata and uccheda). People are taking it as extinction or a special place. Therefore whatever you are giving (dāna) with wrong view will never arrive there.
All the Buddhas taught that living beings caught up with sassata and uccheda views never realized Nibbāna (So this point is very important for all Buddhists who want to transcend dukkha). Therefore we have to talk about Nibbāna free from sassata and uccheda views.
(Sayadaw continued to Aggivaccha Sutta) This was the discourse on Nibbāna. In the time of the Buddha they used loka (the world) for mind and form. Rebirth consciousness (patisandhi viññānaṁ) was already finished in the past.
Now, from the 5 khandhas of salayatanaṁ (6 sense-bases) we take the present consciousness (pavutti viññānaṁ) which is mind (manayatana). Inside of the mind and form (nāma/rūpa), 6sense-bases (salayatana), contact (phassa), feeling (vedana), there is no man nor woman, no person nor being exists. Before talking about Aggivaccha, I am dispelling ditthi for you.
Listening to this talk is not me, a person or being and only mind and form, or khandha dukkha sacca. We have to base on the D.A process to talk about Nibbāna. Because of ignorance and volitional formation arises → rebirth consciousness → mind & form → 6 sense bases → contact → feeling arises.
These are causes and effects connection. Here is dispelling your doubt. Human being, cow, chicken, pig, etc. all are so called with conventional truth (sammuti sacca). All their sources of existences are the same. Nobody creates them (God or Māha Brahma).
With the causes and the results are arising. By knowing the arising phenomena and ditthi falls away. Visudhimagga Text book defined it as cula-sotāpanna. This is falling away of wrong view by knowing (not directly). Knowing is knowledge.
The brahmin Aggivaccha asked the Buddha if we took these views what would happen (his wrong views to the Buddha). It became wrong views. ‘‘Please talk about Gotama’s view.’’ ‘‘My view is mind and form are arising and passing away.’’ Therefore I am asking you to contemplate impermanence is the view of the Buddha. The right knowing of impermanent dukkha sacca with the magga sacca is the view of Buddhists.
Without listening to these kind of talks all people have wrong views. With the resistance of ditthi and can‘t realize Nibbāna (because the first stage of realization is destroying wrong views). These reject Nibbāna. Therefore after dispelling ditthi that people should do the offerings (dāna).
What is the benefit of taking the view of impermanence? Tanhā, māna and ditthi will cease. This is the doctorine of the cessation of papanca dhamma or to Nibbāna. Papanca dhamma are making beings running like a circle in saṁsāra. Ni - papanca is Nibbāna. (Tanhā, māna & ditthi are papanca)
Practice without the appreciation of Nibbāna and can’t realize it. Only free from sassata and ucceda views that it is possible. For the appreciation of Nibbāna have to understand D.A process. Do you have to do the prayers, if you want Nibbāna? Or you have to understand the process of D.A and know how to cut it?
If you don’t understand the process and how to cut it will never realize Nibbāna. Because you do it blindly and without knowledge anything about it.
(Sayadaw gave the example of Ven. Channa on this point). If you understand the continuation of D.A process and will understand dukkha sacca. And also if you understand the disconnection of D.A process and will understand magga sacca. In this way nirodha (cessation of dukkha) comes in by itself.
If you know the connection and know that samudaya is its cause. Dukkha sacca is including in the continuation of the D.A process. Also, Nibbāna is including in the disconnection of D.A process. If you don’t know them, sassata and uccheda views come in as hindrances. Impermanent view is cutting off both views.
By seeing impermanence with the contemplation of any one of the 4 satipatthāna is on the right path. By observing the khandha process and ditthi is cleared up, and not only with the intellectual knowledge. Therefore you have to look at the khandha. Whatever mind arises and contemplate its impermanence and section ② not connect with the section ③ (viññānam…. vedana and tanhā….kamma).
The present causes are cutting of and the future results will not arise. [section ③ and section ④]. With this you know Nibbāna roughly. What do you call the cessation of samudaya and dukkha? It’s called Nibbāna. Before it’s only samudaya and dukkha arise, but without dukkha and magga. If tanhā and dukkha cease, it’s Nibbāna.
With the understanding of the cutting off D.A process that you appreciate Nibbāna. Therefore 2 views on Nibbāna arise. Tanhā ends is Nibbāna and Khandha ends is Nibbāna. This is knowing Nibbāna from the cause and effect connection.
The brahmin (Aggivaccha) continued to ask; ‘‘With the cessation of papanca dhamma where the person was gone?‘’ The Buddha not answered his question. If the person was gone to somewhere was sassata view and not going anywhere was uccheda view. His mind was confused with ditthi and Nibbāna. Only with teaching by clearing up wrong views as much as possible, that Nibbāna comes into appearance.
Khandha are like fuels and kilesa fire. Therefore you all are burning with kilesa fire (so human world is like a hell). Fuels and fire are going together that our situations are quite worse (So human beings is also like the fire petas whom Ven. Mahā-moggallana met. Human beings create all these unpleasant things from this human world).
Is there including any happy person? If the fuels are gone and fire will be extinguished. Therefore by getting the khandha isn’t good. If using the ultimate reality; only dukkha and samudaya are going together. With concept; fuels and fire are together. Do the contemplation of insight means asking you to view the burning of the fuels and fire. Rise and fall, rise and fall, etc. are these burning processes (impermanent).
All the khandhas are always disappearing by burning with ageing and death fire. Therefore you know your own horrible existence. If your magga is in accordance with the impermanence and sure to realize Nibbāna.
If kilesa not comes in between them (i.e, between anicca and magga), by practicing in the morning and attain realization in the evening, vice versa. (From the Majjima Nikāya) Why don’t you realize it? Because your khandha are going to connect with tanhā. You all have the habits of connections. Only you have the habit of disconnection will realize Nibbāna.
If section ③ and section ④ not arise will get Nibbāna. (i.e,tanhā….. kamma & jati…). Tanhā nirodho Nibbānaṁ and khandha nirodho Nibbānaṁ – Cessaion of craving and khandha is Nibbāna. Therefore you get the round of existence by connection and Nibbāna is disconnection. A person can alive with each mind moment. If next mind not arises will dies.
So contemplate the dead mind with the alive mind, or contemplate the pre-mind with the post-mind. The pre-mind is the dead mind which is dukkha sacca. The post-mind is the alive mind which is magga sacca. Everytime the mind dies and seeing with the alive mind and saṁsāra will be cut off. If you see your own deaths; “Do you want to get human and heavenly existences by prayers?”
It becomes disenchantment. Seeing the dead is yathabhūta nyan - knowledge of as it really is. Disenchantment is nibbida nyan. At the time of not wanting it is magga nyan - Path knowledge. At that moment all the five khandhas disappear. All the death shows are finished which is Nibbāna. Seeing it is magga nyan.
So these are nirodha and magga - cessation of dukkha and the eight path factors. The Buddha said; ‘‘The journey to Nibbāna is not far and very near’’ And then why don’t we arrive there? Because we are going in the crooked way. We are running in a circular way. If kilesas are coming in, you don’t get it this life and also next life. Therefore it’s important not let kilesas come in. If they come in and contemplate them as impermanence.