Dhamma Talks by Mogok Sayadaw--Part 9

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Dhamma Talks by Mogok Sayadaw--Part 9-1

文章 Nalorakk » 2019-02-17, 13:38

[01] The Dangers of Wrong Knowledge
31st, July, 1962

[Sayadaw based this talk on a Pali word – asanditthitova − which means the dangers of wrong seeing. There were 25 kinds of dangers mentioned in The Text & asanditthitova was one of them. It can be also translated as wrong view, wrong knowledge and wrong knowing. Human beings are seeing, viewing, knowing and understanding things in the wrong ways, which create a lot of sufferings and problems in societies.

Some of them come from education, entertainments, faiths, politics, economic and even from science and technology. Right seeing, viewing, knowing and understanding bring happiness, peace, and security. Wrong seeing, viewing, knowing, and understanding bring sufferings, problems, and insecurity.]


The Buddha reminded us to live with mindfulness and clear comprehension (sati and sampajañña). Knowing the arising dhamma is sati. (for example, the mind) Do they stay in this way? Or vanishing? Just observe them with paññā.

Therefore, be mindful and observe with paññā. It was so important that the Buddha had to remind us. With mindfulness, we know what is existing, and then know the vanishing with paññā. Paññā knows the mind arises and vanishes. Then the mind process can't continue.

If the mind process continues, you'll be in dukkha. If the mind process is cutting off, you'll attain the blissful Nibbaña (sukha nibbaña). If I am talking like this, it may not be clear for you. So look at the DA chart. By seeing the vanishing of the mind, section will not connect with section .

Because kilesa will not arise and it's called magga (knowledge). With the cessation of samudaya, section not arises. Tanhā nirodho nibbānam − the cessation of craving is Nibbāna. It's also dukkha nirodho nibbānam − the cessation of dukkha is Nibbāna.

If not, it becomes tanhā samudayo dukkha samudayo − with the arising of craving, dukkha arises. That is tanhā paccaya upadanaṁ...bhāva paccaya jati − craving conditions clinging...becoming conditions birth. If you can cut it off in this way, you can attain Nibbāna. This is the cessation of samudaya and dukkha saccas.

It seems to be that Nibbāna is near to us. Physical and mental sufferings are happening to everyone. Why is that? Because in the past we have done dukkha saccas and brought it here. And then from dukkha sacca, dukkha grows out. (It's like a bitter tree grows bitter fruits.)


The Buddha reminded us not to fall into the dangers of wrong seeing. Because of someone, I am in suffering. Don’t let this kind of wrong view arises. With wrong view, mind and form disappear, and person or being arises. This is the danger of wrong seeing. It happens because of not seeing impermanence.

By making the non-existing as existing, suffering, sorrow, lamentation, crying and sleeplessness come into being. These are not the causes of the past. It happens by encountering the danger of wrong seeing. So don’t put the blame on the past kamma.

Because, with the danger of wrong seeing, mental suffering arises. Therefore, we have to correct the danger of wrong seeing (asanditthitova), and make it become the right seeing (sanditthiko). Having the right seeing, we will attain Nibbāna, and then sorrow and lamentation will cease.

With the wrong seeing, sorrow and lamentation will follow. Of all the dangers, falling into the danger of wrong view is the most frightening one (The Buddha mentioned 25 kinds of dangers, and asanditthitova is one of them.). Wrong seeing is samudaya sacca (the cause of dukkha). It will get the painful birth of dukkha sacca (the result of suffering).

The danger of wrong seeing is not made by others. It comes from wrong knowledge. It arises by not seeing the impermanence of the mind / body process, and seeing them as a person or a being instead. These dhamma have already existed and were taught by The Buddha.

I have to describe it because you don’t know about them. After falling into the painful planes, it’s not easy to come back again to the blissful planes. In the present, human beings are suffered and will fall into woeful planes in samsāra. A lot of people are in the woeful planes because they encounter the danger of wrong seeing.

(Most living beings come to this human world and create hell, animal, and ghost planes on earth for their future rebirths.)


Right seeing is the Path Knowledge (magga nyan). If you attain the Path Knowledge, you will see Nibbāna. With the attainment of right seeing, samudaya ceases and dukkha ends. With non-attainment of right seeing, samudaya increases and dukkha becomes outgrowth. Therefore, whatever mind arises, contemplate its impermanence.

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Dhamma Talks by Mogok Sayadaw--Part 9-2

文章 Nalorakk » 2019-02-17, 13:46

[02] Non-conflict & Non-attachment
8th August 1962

[Sayadaw based this talk on the Madhupindika Sutta of Majjima Nikāya. In the sutta, the Buddha answered Dandapāni, the Sakyan who asked him about his doctrine and proclamation. Still there are a lot of Buddhists don’t know exactly what the Buddha’s doctrine and proclamation.

Some even misinterpret his teaching, such as taking Nibbāna as atta. Interpret as the root sequence of all, with practice return to oneness, non-dualism, the first cause, etc. Therefore, it can be confused or mistaken with Hinduism. To understand the teaching of the Buddha clearly, we need to study the Sutta Nikāya.]


There is nothing more important than to end dukkha. Dukkha sacca exists in this khandha in fullness. We have the desire (chanda) to free from it. But without getting the knowledge of liberation, it becomes difficult. So I’ll give you the way to end dukkha.

First, have to know about dukkha. Second, look for the source of dukkha and to know where it comes from. Third, from where to cut off dukkha. Fourth, the result of cutting it (Nirodha − cessation).


First, I’ll talk about the knowing of dukkha. Don’t go and look for dukkha elsewhere. Now having this khandha and listening to this talk is not sukha, but only dukkha. This is only in the level of perception. For the wisdom level, watch and observe the kandha with the normal breathing. It will show you many things.

These are abandoning its own nature. After establishing samādhi, observe the khandha with mindfulness and wisdom. And have to know that whatever arises now is truth of dukkha. Let us look for the source of dukkha. It comes from tanhā (craving) by making prayers to become human beings.

We caught the culprit of samudaya sacca. Fulfilling our prayers are dukkha sacca. Making prayers with desire is samudaya sacca. Physical and mental sufferings arise from affection. These are happening now in the present of dukkha and samudaya saccas. Affection and sorrow are samudaya and dukkha.

In the whole day, turning around with samudaya and dukkha that the Buddha has not arisen for us. The Buddha of magga sacca has not arisen to us. Therefore, we can’t expect the nirodha sacca of the ending of dukkha sacca. From the tree of dukkha, arises the seed of samudaya. From the seed of samudaya, the tree of dukkha grows out again.

Your situations are only having fuels and fire. Extinguish fire and peace not arise. It’s very terrible indeed. Not knowing the arising of dukkha and samudaya is ignorance (avijjā). Also don’t know where nirodha and magga is ignorance. Don’t know the 4 Noble Truths is ignorance. Let’s talk about magga and nirodha saccas.


(Sayadaw told the story of Dandapāni, the friend of Ven. Devadatta. So he had no respect for the Buddha). He asked the Buddha, “What is your ascetic’s doctrine? And what do you proclaim?” The Buddha answered, “Not conflict with anyone is my doctrine.

Usually teaching people to cut off passion for the realms of existences.” The Buddha later recounted this incident to the monks. And then they went to ask Ven. Mahā Kaccāyana for the answer. (The Buddha not explain his short teaching to the monks and left.)

Ven. Mahā Kaccāyana delivered them the vipassana dhamma. After seeing something pleasant and pleasant feeling arises. After that notice it with perception, and then thinking with tanhā, māna and ditthi (i.e. craving, conceit and wrong view) arise.

[The process here is;
contact (sense doors + sense object + contact ꞊ consciousness) → feeling → perception → thinking → the perception and categories of objectification/papañca (i.e. tanhā, māna and ditthi)].

Therefore, tanhā, māna and ditthi dhammas are coming from seeing, hearing, etc. According to D.A. process, sec connects with sec (i.e., consciousness…feeling → craving, conceit, wrong view).

(Sayadaw continued the instruction of cittānupassanā). If seeing consciousness arises, contemplate its impermanence. And papañca dies and samudaya ceases. Magga sacca and nirodha sacca arise. Papañca nirodho nibbānaṁ – cessation of papañca is Nibbāna.

So Nibbāna is also called ni- papañca. With the contemplation of impermanence, the 4 Noble Truths arise together. If contemplating the arising dhamma, magga and nirodha will arise.

These are our friends. We should associate with them. Without contemplation, dukkha and samudaya arise. These are our enemies. We shouldn’t associate with them. The time without contemplation is a fool. The time with contemplation is a wise person (see The Bālā Panditā Sutta in the Samyutta Nikāya).

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Dhamma Talks by Mogok Sayadaw--Part 9-3

文章 Nalorakk » 2019-02-17, 13:51

[03] Development with Contemplation
8th August 1962

Magga – the path factors have to be developed. Development with contemplation on one of the 5 khandhas. If you know how to use this khandha, it becomes a valuable thing. If you know how to develop it, you will arrive to the other shore of Nibbāna.

If not, will sink in the 4 apāya bhūmis – woeful planes. A person who knows how to use it will have benefit. A person who don’t know how to use it will be in trouble. With the contemplation, what’ll happen? You all have ignorance and craving. With a lot of contemplation, ignorance becomes thinner and craving drying up. Both of them connect with the taints (āsava).

Therefore, āsava is extinct (avijjāsava and kamasava). If you are discerning anicca, contemplate anicca. With dukkha and contemplate dukkha, with anatta and contemplate annatta, etc. And then āsava will be extinct. If you ask me the time span of when it’ll become extinct and it depends on you.

If your kilesa and tanhā (defilements and craving) are thick and you’ll get it slow. If your kilesa and tanhā (defilements and craving) thinner and you’ll get it quicker. In the Khandhavagga Samyutta, the Buddha taught the Vasidaja Sutta (The adze handle). It was like the wooden handle, with a lot of striking (using) and eroded slowly.

We can’t say how much it is eroded. But it’s sure that it’s eroded. The Buddha asked us to contemplate. But you all are making prayers and wishes. (Sayadaw continued to talk the simile of a hen and her eggs which included in the same sutta).

With a lot of contemplation, the egg shell of ignorance becomes thinner, tanhā liquid becomes dryer, and knowledge becomes sharper. So don’t blame it on your paramitas (perfetion comes from practice).

With the contemplation of one of the 5 khandhas and get the 3 results. You can ask for the 31 realms of existences. These are dead bodies. With contemplation, you get Nibbāna. It’s not dying. If you don’t want to die in anyway, just follow the way of undying.


The duties of a hen are spreading its wings on the eggs, giving her body heat to the eggs, and giving its smell to the eggs. In accordance with the smell and different beings appear.

Only by performing these 3 duties, the outcome is sure. You also have to contemplate the khandha with anicca, dukkha and anatta. Vipāka vatta – the result of the round of existence is like the egg.

The shell is like ignorance. The liquid inside the egg is like tanhā. The claws of chick become sharper is like knowledge (nyan). That the chick come out by breaking the shell is like freedom from the cycle of the round of existences − vipāka vattas.

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Dhamma Talks by Mogok Sayadaw--Part 9-4

文章 Nalorakk » 2019-02-17, 13:59

[04] Mountains of Bones and Oceans of Blood
2nd to 3rd September 1962

T1
[In the book of causation, Nidānavagga, there was a chapter called Without Discoverable Beginning, Anamatagga samyutta. The Buddha gave some similes on the subject of Saṁsāra – round of existence without discoverable beginning.

Some of them were: Tears shed by a living being in Samsāra was more than the 4 great oceans. The mothers’ milk a being had drunk was more than 4 great oceans. The blood a being had shed by beheading was more than the 4 great oceans.

After the Buddha passed away, some Buddhist philosophers or even practitioners postulated theory of the beginning of Saṁsāra or everything, the first cause. In the time of the Buddha, some of the 62 wrong views came from practices and miscalculation.]


If you are making merits (puñña) based on craving (tanhā), it becomes black and white mixed kamma. Therefore, you’ll get the human existence. With only tanhā, you can’t get it. Merit is white and the desire for becoming is black. So it becomes samudaya sacca. Mostly monks are using samudaya sacca to teach people as good. Samudaya has to be abandoned.

(Sayadaw was very different from others. Always teaching people to transcend dukkha for whatever wholesome kamma they are doing).

Why I say it’s samudaya? Because it’s governing by ignorance (avijjā). People who know this point will do merits for not wanting becoming. If you have done samudaya sacca, it’ll give the result of dukkha. Only cutting off the round of existence (vatta), will realize Nibbāna.

Now people are making merits for connection of vattas. With kilesa vatta, kamma vatta arises. With kamma vatta, vipāka vatta is sure to arise. (Defilements lead to actions and actions lead to existences.) That people are making merits for wanting to have a long life and good health mean including tanhā with the affectionate khanda.

When making the merits, we can’t realize about it. Only by contemplating about them with truth, we know that as dukkha. Importance of right view is becoming clear. Even merit is dukkha, no need to mention about demerit. Then, someone says, let us make merits for good fortune.

This is clinging to the khanda. All are based on the attachment to khanda. Not including to come out from the vattas. We are always doing the avijjā paccaya sankhāra – action with ignorance. Therefore, if 100,000 human beings die, not anyone of them will realize Nibbāna. Rise and fall of the khandha is the truth of dukkha.

Therefore, khandha is dukkha sacca. You all said that it was taught by the Buddha. But truth always exists without the Buddha. The Buddha only explained it with names. Truth was existing before the Buddha. Therefore, you have to remember that whenever you have khanda, dukkha exists.

Whatever arises from khanda is dukkha sacca. By knowing impermanence, ditthi falls away. After knowing the cause and effect, doubt falls away. After ditthi falls away and with contemplation is a cula-sotāpanna. With the contemplation and discerning of impermanence will become sotāpanna.


T2
If you don’t know the truth, your bones will be higher than Mt. Vepulla (at Rājagaha). Buddhas had arisen in the world as many as the numbers of sand grains in the Ganges River. Now you are discerning anicca and knowing dukkha sacca. You’ll not die again. Because section is not connecting with section (i.e., viññānam…vedana ˃/ tanhā…kamma).

By seeing the arising and falling dukkha, nyan cut off samsāra. Samsāra is long because we don’t know dukkha sacca with the Path knowledge. Following in the ways of traditions, our bones were piled up like mountains. (Here traditions mean worldly matters, dāna, sila, and samatha practices, etc.)

Our khandhas rise and fall. Seeing impermanence is seeing dukkha. By seeing dukkha, tanhā, upādāna, and kamma die out. No more birth (jati), ageing (jara) and death (marana) arise. Therefore, the truth to Nibbāna is knowing the Noble Truth. Making worldly developments are the matters of bones developments (Even may be worse than bones developments because human beings misuse them in unwholesome ways. The results are painful births).

Especially today you have to remember these things. If you contemplate and discern impermanence of the arising dhamma, section of ignorance (avijjā) becomes knowledge (vijjā). And mental formation (sankhāra) becomes non-mental formation (vi-sankhāra).

Also knowing the section as dukkha scca (i.e. viññānam…vedana = the 5 khandas). And also it cuts off section and not to arise (i.e., tanhā, upādāna, kamma >/ jati).

The magga (path factors) sees dukkha sacca and cut off D.A. cycle of section to section and it can’t recycle again. Section and are cutting off by knowing dukkha. Section and are cutting off by abandoning. Therefore, the whole circle is vanished. Before we are running in circle. Now the circular running is cutting off.


The circular running of samudaya and dukkha saccas are finished. The cessation of samudaya and dukkha is Nibbāna. They are ceased with the arising of magga and nirodha. The person working with impermanence is knowing 2 truths and abandoning 2 truths.

Therefore, the circular running show comes to an end. In reality, all the 4 truths including in the knowing dukkha sacca with magga sacca. The Buddha has arisen in the world to open the nyan eyes for not connecting sections and , or to cut off sections and . For a person, the journey is not ending; sorrow and lamentation are always following him.

Craving, clinging and action (tanhā, upādāna, and kamma) are the dhammas for the extension of samsāra. It doesn’t matter to reduce your work and eating. But if you reduce the practice or not doing the practice, your bones will pile up like a mountain. It’s quite terrible.

Now if you don’t practice, your dukkha can’t vanish just like the simile given by the Buddha. It was like using a blade of grass dipping into the sea and shaking the water out each time and the sea water would never dry up. The Buddha said these things with his direct penetrative knowledge.

(Sayadaw here warned the audience about the passing away of Henzada U Mya, a well-known business man and a close disciple of him. Nearly a month before he died, Sayadaw met him in Rangoon (Yangon) and warned him again for practice. He never took Sayadaw’s warning seriously and was always busy with making money. So, Sayadaw now urged his audiences for practice and not wasting their precious time on money.)

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Dhamma Talks by Mogok Sayadaw--Part 9-5

文章 Nalorakk » 2019-02-17, 14:04

[05] A Simile for Nibbāna
7th September 1962

In studying the 3 Pali Canons (Pitakas), the main importance is to know the 3 universal characteristics. Teaching on the 28 matters (forms) are also impermanent.

Condense on the 53 minds are also impermanent. (Here 53 minds are 52 mental factors + 1 consciousness.) In the 4 Noble Truths, dukkha sacca is the main one. The cessation of dukkha is Nibbāna (nirodha). Samudaya and magga also impermanent dukkha sacca.

The Buddha’s 45 years of teaching were also on impermanence. At the end of impermanence will discover nirodha. The Buddha said that in the past, at present, and in the future, all the Buddhas were teaching the arising of dukkha and the cessation of dukkha.

Therefore, don’t be in too many dhammas and teachers. Just follow this way. And no one can be deviated from the path. We have to change into the ariyan eyes. The eyes given by the parents were for the matters of living and eating. It’s not including for reaching Nibbāna. Fix with the ariyan eyes and you will get the ariyan’s views.

This view is pure and not mixed with kilesa. Therefore, whatever situations ariyas were in, their minds were unshaken, never worrying, never with affections and free from raga (lust, attachment). We should not reject worldly conventions, either. With the view of no father and mother will commit the heavy kammas.

You get the ariyan eyes if you discern anicca. Because it’s right view. In practice, look with the sammāditthi eye. Only by seeing anicca, one arrives at right view. This is the view not connects with section . If connects with section , it becomes wrong view, attachment with wrong view, and actions governed by wrong view.

This is the teaching for becoming a sotāpanna. For once-returner (sakadagamin) and non-returner (anagamin), the process to deal with is craving, and clinging, actions done with craving.


(Sayadaw continued to explain the 5 maggas and how they connected in practice.) Right view and right thought can’t be separated. They are like the eyes and glasses. Without right thought, one can’t get right view. If you discern impermanence, include these 2 wisdom factors. You can’t discern them only with 2 of them.

Mindfulness reminds you to look at here. Samādhi not let your head moving around but turn your eyes straight toward the object. If viriya not pushing it toward the object of impermanence, it can’t go there. Therefore, if you are discerning impermanence, you get the 5 path factors.


Ekacitta sampayutta – mind can be alive with one only. Therefore, you see the death of your own mind. Before not fixing with the ariyan eyes, you didn’t see your own death. Mind can’t be shown with dimensions (pamana). It can be sensed that its own existence is clear to us. Knowing the existence to non-existence is the view of the ariyas.

This is the view of purity. You can say right view is the ariyan view. In the whole saṁāra, you only saw other people’s deaths but never had been you own. Now you see your own asubha, dukkha, anatta, anicca, and dukkha sacca are with the ariyan eyes.

The worldly brahma gods with their devine eyes can see a small needle on the earth. But they don’t have the ariyan eyes that can’t see their own impermanent khandhas. If you see your own deaths moment to moment, will become disenchantment with it. At the time of not wanting these deaths, all of them disappear.

If you arrive at this point, see and know that there is a place without deaths. With the contemplation, khandhas disappear. Seeing the impermanence is the eyes of the disciple of the ariya. Not seeing deaths is the eyes of ariya.

That no khandha exists is khandha nirodho nibbānaṁ – The cessation of the khandha is Nibbāna. Section (i.e, the 5 khandhas) not exists. These are death elements. The reason of not seeing deaths are the cessation of sections and together (i.e. from viññānam …to … kamma).

Only Nibbāna and magga nyan are leaving behind. Section , , and all are ceased. All of them are samudaya and dukkha saccas. The whole cycle of D. A. process is teaching for someone not in practice. The whole cycle of D. A. process is ended for someone in practice. After the contemplation of D. A. process and becoming a Buddha was knowing its beginning and the end of it.


I’ll talk about Nibbāna. Dāna, siֿla, and samatha practices are for dying. With the vipassanā magga dhamma, get the undying Nibbāna. With the sankhata dhamma (conditioned phenomena), get the asankhata dhamma (uncondition). This is the reason why Nibbāna is difficult to understand because with the conditions to get the unconditioned. (Sayadaw explained about Nibbāna with the simile of digging a cave.

It was profound. During the 2nd World War, jet fighter planes came to bomb people. So they had to dug caves in the mountain area for safety). The cave is not existing in the past, present, and future.

It appears by digging. The digging is like seeing impermanence. The rock fragments are khandhas. The empty cave is like Nibbāna, without khandhas.

The true refuge of unconditioned − asankhata. Impermanence and the rock fragments are conditions − sankhata. The empty cave (Nibbāna) and the rock fragments (khandhas) are not the same. [This simile of Nibbāna looked very simple, but profound and easy to understand the nature of Nibbāna.

Nibbāna is existing for someone who practices. It doesn’t exist beforehand as some Buddhists think. The Buddha said to Rohitassa Devata to look for Nibbāna in the 2 armed-length body. In one of his talks, Sayadaw said Nibbāna is not connected with the 5 khandhas.

Khandhas only had 3 Noble Truth, Dukkha, Samudaya, and Megga Saccas. But The Buddha said 4 Noble Truths were in the khandha. Sayadaw said Nibbāna was the external of the khandha, and not in the internal of the khandha. Because Nibbāna was nicca (permanent) and khandha was anicca (impermanent).]

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Dhamma Talks by Mogok Sayadaw--Part 9-6

文章 Nalorakk » 2019-02-20, 13:33

[06] Contemplation on Anatta
16th September 1962

There are 5 khandhas. Some people contemplate on forms and discern anicca. Some contemplate on minds and some on contact (phassa) and discern impermanence. Some contemplate on feelings and at last whatever you are contemplating, all phenomena are not-self-sabbe dhamma anatta.

It doesn’t follow the desire of a person or a being. Not according to our own interests and not follow the character of a person is anatta. It happens according to its own nature. For example, an itching sensation arises. It arises without the desire of a person or a being.

After arising, it disappears. In disappearing, also not follow the desire of a being. So if feeling arises, contemplate it as anatta. The body contacts with the air from the electric fan and pleasant feeling arises. And contemplate it as anatta. It doesn’t follow anyone’s desire. It arises by the contact of sense object and sense door. (Continued on the neutral feelings from the 4 sense doors of seeing, hearing, smelling, tasting).

Contemplate them also as anatta. (Continued on the mental feelings of somanassa, domanassa, and uppekkha). Also contemplate them as anatta. Arising is anatta and disappearing is anatta. Not following the desire of a person or a being. Not following the character of a person. Note these 3 points as anatta.


There was another kind of anatta taught by the Buddha. For example, conditions by viññānaṁ and nāma- rūpaṁ arise. With the cessation of viññānaṁ and nāma- rūpaṁ also cea

e. This is the cause anatta and the result also anatta. Both were the same nature. The first one is showing with person or being. The second one is showing dhamma nature, or related with dhamma. This came from the Samyutta Nikāya.

Another way is with contact (phassa) and feeling arises. With the cessation of contact, feeling ceases. Only cause and effect exist, and not including a person or a being. Atta (self) and attaniya (belonging to self) are falling away. This was from the Chachakka Sutta – the Six Sextets Discourse, Majjima Nikāya.

This kind of anatta was teaching by the Buddha not letting the self come in. If you appreciate this kind of anatta, you’ll free from sassata ucchedha (eternalism and annihilationism). In the Anguttara Nikāya, the Buddha said that without clearing away sassata ucchedha views and practiced, even couldn’t get the saccanulomika nyan – knowledge in accordance with truth.

So no need to mention about Path and Fruition Knowledges. If listening to dhamma talks, all of them get merits. But there are also dhammas with the realization of Nibbāna and also without it. Only dhammas dispell wrong views will get Nibbāna. Why after dispelling wrong views and with the practice will see Nibbāna?

(Sayadaw made this emphasis by pointing to the suttas, for example, in the cases of Ven. Channa, Ven. Yamaka, Ven. Anuradha, etc.)


The dhammas you contemplate are anatta (objects of contemplation). Also Nibbāna is anatta. Only with the knowing of the tta and their disenchantment and not wanting of them will come to the ending. And then you’ll get the unconditioned anatta (Nibbāna).

At the ending of sankhāra anatta, asankhata anatta exists. Anatta benefits anatta. You are hearing strange words. Don’t take it as easy to hear about them. First, the Buddha taught 2 views of anatta. Without a person/a being and cause/effect anattas.

Now 2 kinds of anatta with the practice. Sabbe dhamma anatta – All dhammas are anatta. Contemplate to see this (i.e. impermanence) and to become disenchantment of it and following to the ending.

After seeing impermanence, dukkha, anatta, and will see the ending of them. At the end of sankhata anatta will see asankhata anatta. This is the practicing process of anatta. With the big knowledge, it becomes more clearer.

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Dhamma Talks by Mogok Sayadaw--Part 9-7

文章 Nalorakk » 2019-02-20, 13:39

[07] Cessation of the Taints
19th September 1962

The ending of the taints − āsava is the ending of its causes. If you ask the result, it’s the realization of Nibbāna. There are 2 kinds of realization (e.g. an arahant still alive and after passing away). In the Samyutta Nikāya, the Buddha taught how to end āsava.

These kilesa dhammas are floating and sinking down living beings from the highest plane − the realm of neither perception nor non-perception − nevasaññā- nāsaññāyatanabhūmi to the lowest plane – the Great Hell is called taints − āsava.

Condense them and these are greed, hatred, and delusion – lobha, dosa, and moha dhammas. Condense the 4 and become 2, lobha and moha dhammas. Taints of sensuality (kāmāsava) and taints of becoming (bhavāsava) are greed (lobha).

Taints of wrong views (ditthāsava) and taints of ignorance (avijjāsava) are delusion (moha). Human and celestial planes are kāmāsava. The fine material-sphere planes (rūpāvacarabhūmi) and immaterial-sphere planes (arūpāvacarabhūmi) are bhāvasava, and the 4 woeful planes (apāyabhūmi) are ditthāsava.

Floating and sinking up and down, all the living beings in different realms is avijjāsava. If there are taints, their ending also exists. What kinds of person end āsava? Jhanato-passato-āsavakhayam-vaddami – the person with contemplation sees taints come to an end.

If you can discern with contemplation, taints will come to an end. Separate the 5 khandhas into 4 satipatthāna and contemplate one of them can fulfil the satipatthāna practice. If you know whatever phenomenon is arising and has the 2 processes of rise and fall, taints will end.

For example, greed arises and then vanishes. All the other dhammas are also the same. So don’t name it as greed, etc., instead take it as arising and vanishing dhamma. All are arising and vanishing phenomena. If you see these ignorance becomes knowledge (avijjā → vijjā).

Tanhā (craving) not arises and kāmāsava, bhavāsava, and ditthāsava cease. Craving, clinging, and action cease without arising. Therefore, there are 2 kinds of cessation. Cessation by discerning and without arising. The 4 āsavas cease by discerning impermanence. You all are praying for the ending of āsavas.

But with no practice and only having desires. The Buddha taught the ending by contemplation. And then he said that the ending of dukkha – peaceful Nibbāna couldn’t be realized with relaxed effort but with only full effort.

Therefore, you have to make full effort. The goal of knowledge must work with knowledge. That’s only realized Nibbāna. With only dāna, sīla, and samadhi can’t get it. These are only support for it.


(Sayadaw gave the simile of a hen and some eggs from the sutta to explain on the realization of Nibbāna with practice and not by prayers. He told the duties of the hen). For this point, the Buddha gave the simile of a hen and eggs. With the contemplation of impermanence, kilesa becomes thinner.

It was like the hen sat on the eggs very often and dried up the liquid of kilesa inside it. And also the avijjā shells were becoming thinner. The darkness of avijjā disappears and the light of vijjā appears. Practice with the 3 jobs of anicca, dukkha and anatta, contemplate it over and over, and the shell of ignorance will thin out.

And then tanhā liquid will dry out. And will see the Nibbāna light element. These are the result of the contemplation of impermanence. Except this job and there is no other refuge. Shell of ignorance and tanhā liquid cover up the knowledge (nyan).

Therefore, knowledge can’t sharp. Without the contemplation, every day tanhā liquid cover up thicker and thicker. (If the mind has smell like the body, it may be very unbearable). With the contemplation, it becomes vijjā udapadi – knowledge arises.

Human beings are every day covering up with ignorance ad craving, and their mind are over-polluted. (Medias and environmental problems support this point). Therefore, not become aloko udapadi – light can’t arise. The function of knowledge is bhavetabba – continuous contemplation and development.

It happens only by development, not by praying or prayers. (Later Buddhists do a lot of prayers to get outside powers). Even wanting to be born in the brahma worlds has to practice. So no need to mention about Nibbāna with prayers. You can ask how long have to contemplate.

With example, wise people can know it. The Buddha gave the simile of an adze. Your duties are not separating from impermanence with the knowledge. (i.e. anicca/magga) Magga is vijjā. Therefore, knowledge is doing the job of trimming out ignorance. Here nothing to do with the perfection (parami).

If you use the handle of an adze to strike things a lot, the handle will be eroded. Seeing impermanance a lot, avijjā and tanhā become thinner and āsava will come to an end. With the less contemplation, kilesa come in between the practice. And then avijjā and tanhā are becoming thicker.

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Nalorakk
文章: 402
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-8

文章 Nalorakk » 2019-02-20, 13:44

[08] Are You Worshipping Wrong Views?
20th September 1962

Before in the past lives, you all had done dāna, sīla, and samatha practices. Why can’t you still realize Nibbāna until now? You have to know that there’s something still obstructing you. The self-view of my dāna, my sīla, and my samatha are mixing up with you. These are the hindrances. You might meet one of the Buddhas in your past lives.

(Before many Buddhas had arisen in the world as many as the numbers of sand grains in the Ganges River. The Buddha also mentioned that one couldn’t find the beginning of a living being because saṁsāra was so long.)

Even you met the Buddha, me-and-mine self-view hindered you for the realization of Dhamma. Outside the sāsanā (i.e, The Buddha’s Teachings) it governs living beings all the time. Even without dispelling atta dithi, doing dāna, sīla, and samatha, and encountering the teaching, it hinders the realization of Nibbāna.

Therefore, you are suffered from the khandha dukkha and the dukkha of burning with kilesa heat. If you have me and you have mine, they forbid the ending of khandha and tanhā. It doesn’t forbid other things. It prefers you to be in the sea of dukkha. It doesn’t prefer you to be free from dukkha. Quite an evil dhamma.

But the difficulty is you all are worshipping him. Not understand the D. A. of the khandha that this wrong view arises. That we had missed the Buddha was also atta ditthi. Because at that time, we were in the woeful planes. We had missed the Dhamma also because it was resisted by ditthi within our hearts.

There were 2 chances of missing; without and with encountering the Dhamma. The power of atta ditthi is quite extensive, and reaching the whole 31 realms of existences. Nothing is possible without it. It’s like all living beings are bound with the ropes of ditthi and floating down the river of tanhā water.

If the ditthi ropes are never cutting off or falling apart, one can’t free from the danger of tanhā water. Ditthi was so evil that the Buddha told us to deal it before than when you were hit with a spear or your head was on fire.


In the Abyākatasamyutta, Vaccha Brahman asked the Buddha; “Does atta exist?” The Buddha not answered. He asked again; “Does it not exist?” The Buddha again not answered. So Ven. Ananda asked the Buddha why he didn’t answer them. The Buddha replied to him that if he answered it did exist, one would take it as eternalism.

If he answered it didn’t exist, one would take it as annihilationism. Therefore, the Buddha not answered it. And now you’ll understand how difficult to dispel ditthi. Listen with the big ears only have the value (it means nyan ears).

Another point was if the Buddha answered atta existed, it was the opposite of sabbe dhamma anatta – all dhammas were not-self. If answered not existed, he had already had the view of atta and become confusion. (This point is quite true, even to Buddhists who believe in self or soul are not easy to accept anatta doctrine).

Except the discerning of impermanence, there is no other dhamma can destroy ditthi. Insight knowledge (vipassanā magga) is like digging out the root of a tree and Path Knowledge cutting off the root after it exposes. The first magga doesn’t cut off lobba and dosa. It cut off ditthi alone.

Only by abandoning it, that can be free from the 4 woeful planes of existence. So you have to know that living beings arriving there are the cause of ditthi. It sends beings to blissful planes of existence (sugati) and forbid Nibbāna.

If you see the arising phenomenon, free from ucchedha view. If seeing the vanishing, free from sassata view. Practice for seeing impermanence means to kill ditthi. Practice to see its disenchantment means to disenchant ditthi. Practice to see its ending is cutting off the root of ditthi.

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Nalorakk
文章: 402
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-9

文章 Nalorakk » 2019-02-20, 13:51

[09] Body & Mental Pains
22nd September 1962

The 5 khandhas are always changing. The nature of form (rūpa) is changing. The nature of earth elements (pathavidhatu) is hardness. Disbanding its nature is changing. If disbands, its hardness nature is changing.

If the heat element is dissipating, also change. In feeling aggregate, pleasant feeling arises and passes away. Perception, mental formation and mind, all are arising and passing away by changing.

Therefore, there are nothing to say about that the khandha is always healthy and stable. We have to remember that all the 5 khandhas fall apart because of its unhealthy nature. With the insight knowledge, contemplate whatever arising as falling apart because of its unhealthy nature.

So it’s unhealthy at any time. The ariyas know that if separate from the khandha it will be heathy (The power of ignorance and delusion are quite amazing. The views of ariyas and worldlings never meet). So they prefer not to have the khandhas. That’s preferring Nibbāna. They are happy to laid down the khandhas.

(Some Buddhists taking this as selfishness. This is misinterpreting the Dhamma. Only people have clinging not free from selfishness and defilements. Coming and going are only possible with clinging. It’s like the root of a tree never grows back again after cutting off. This is the law of nature. Sabbe dhama anatta).

But for the worldlings, they desire for the next burdened khandhas. If you look at it with the vipassanā eyes, will find out that it’s never healthy. It appears in the mind as vatta khandha or burdened khandha. If you don’t have these kinds of eyes, you will not prefer to laid down the khandha.

If you have this eye, you don’t want this present khandha, and don’t desire for the future khandha. Therefore, you have to practice hard in vipassanā. Practice of vipassanā is not wanting the present and future khandhas. Not wanting the present khandha is the arising of insight knowledge. Not desiring for the future khandha is the dying of tanhā.

This is seeing sec as dukkha sacca and not connecting with sec . If develop more, Path Knowledge arises. Vipassanā has a great benefit. This is right seeing and becoming right view. Vipassanā magga knows dukkha and abandon samudaya.


(Continued to the story of Nakulamata and Nakulapita) Leaving the fools of ignorance behind, this khandha is never healthy. (Not including advanced yogis and ariyas) Here it doesn’t mean pain, aches and numbness of the body.

So people think themselves as healthy are including among the fools. They are talking about it with the blind eyes. Knowing the khandha intrinsive nature is nyan eye. How to do the contemplation? Whatever arising in the khandha is a sore coming out and passing away is perishing.


A sore grows out is the body pain and let the contemplative mind as it is. Don’t let sorrow and lamentation arise. The nyan mind has to contemplate whatever arises with its own nature. The khandha nature is always perishing. This is saying to the yogis as at the time of observing the khandha with equanimity. It’s the equanimity of insight – vipassanupekkha.

Don’t let difficulty come in. Knowing the khandha nature is like this. It happens by itself and nothing to do with oneself and as an alien (parāto). Seeing impermanence is vipassanā and contemplation with equanimity is upekkha. Combine together is called vipassanupekkha.

Later it develops into knowledge of equanimity towards formations – sankharupekkha nyan. After that Path Knowledge arises. Does it take long? I am urging you to do it quickly. If not, death can overtake you. The Buddha instructed them let the body pain and not the mind. Nakulapita went to see Ven. Sariputta and told him what the Buddha had said.

Ven. Sariputta explained for him. Worldlings are taking the 5 khandhas as me and mine. When encountering the perishing of the khandha, take it as I am in misfortune. And then follow with sorrow, lamentation, pain, grief and despair. These are body pain and mental pain.

A person with the vipassanā contemplation and the knowledge will change with its own nature. But the mind observes with its own nature and no mental pain. It’s like watching the flowing water (a still flowing mind). Path factors mind (magga citta) is not a mental pain.

This is the mind contemplating impermanence. Or the right knowing mind. Because sec not connects with sec . With body and mental pains, sec connects with , and sec . If you don’t have mental pain, D.A. process ceases in the beginning, in the middle and in the end.

If one of them arises and it is because you are in body and mental pain. Before I didn’t give this talk in details. If no mental pain, the 3 processes of D.A. are ceased to arise.

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