Dhamma Talks by Mogok Sayadaw--Part 10

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

Dhamma Talks by Mogok Sayadaw--Part 10-20

文章 Nalorakk » 2019-04-01, 13:58

[20] How to Think?
1st July 1960

Worldlings have 2 kinds of thinking. With thinking that sorrow, lamentation, pain & grief arise. There is also with thinking sorrow, lamentation, pain & grief not arise or can extinguish them. At what time sorrow & grief arise?

When we are staying alone thinking about this & that. At the times of sleep & waking up, we are thinking about family & business matters. It’s like looking for one’s own dukkha. (Many human beings are like this). We are thinking about things which are not good & follow with sorrow, lamentation & grief.

One’s own thoughts are tormenting oneself. One’s khandha & others’ khandhas are no self. Not-self becomes self & you can’t sleep. Also you are thinking on suffering (dukkha) as happiness (sukha). You are thinking about the impossible that pain & grief arise.

The Buddha taught us how to think. (from the Samyutta Nikāya) All thoughts comes from wrong views (ditthi). For e.g., if I am old it’s quite difficult for me. This is thinking with ditthi. You’re going to the apāya (woeful plane) from the sleeping bed. With thinking & not-self becomes self is thought of wrong view. In the Samyutta, the Buddha taught us to think for Nibbāna & not to think for apāyas (painful births).


Start with the thought of where aging & death (jara, marana) is coming from? or Where these 2 dukkhas are coming from? Then, it becomes right view (sammāditthi). The ageing and death are dukkha sacca & thinking is becoming magga sacca.

It comes with right thought. This is thinking what is existing & not with what is not existing. Ageing &death arise by birth (jati). Here jati becomes samudaya sacca (the cause of dukkha). Again; where is birth coming from? Birth is dukkha sacca and thinking is magga sacca.

And then if you ask; “Is thinking a practice?” my answer is, if kilesas not arise, it’s a practice. Ditthi/ tanhā, upādāna not arise. It becomes magga sammā-ditthi (path factors right view). If kamma ceases & birth also ceases. And it’s knowing nirodha sacca.

In the future you must think in this way. With this D.A process is sure to cut off. Because no kilesas come in. why it’s not including anicca, dukkha & anatta? You have to note it as the contemplation of the mind-cittānupassanā.

Where is kamma (dukkha sacca) coming from? Kamma is dukkha sacca and thinking is magga sacca. Ditthi/tanhā samudaya not arise. It’s killing ditthi & tanhā. It’s practicing to know sacca, developing the truths (bhavetabba). You should note it as practice with developing-bhavetabba.

(Here Sayadaw taught how to use the 12 links of D.A process for thinking We have to contemplate the whole series in the same way.)

This method is reflecting the D.A process in the reverse order (patiloma) & getting the path factors. Where is tanhā coming from? It’s from feeling. Feeling can’t arise by itself. It is arising together with the other 4 khandhas. Feeling arises depending on the body.

Therefore if you can contemplate feeling to the extinction (i.e., the ending of feeling) & dukkha totally ceases. With thinking in backwardly & the object of contemplation appears to us. With the contemplation of feeling is seeing its impermanence, its disenchantment & its ending become the 8 path factors.

And then feeling ceases & Nibbāna arises. With the contemplation comes the cessation of feeling, it’s called uppāda nirodho-the cessation of the arising dhamma. The cessation of tanhā, upādāna, kamma & jati without arising is called anuppāda nirodho.

Therefore these are the cessation of the khandha & kilesa. (Vedana & jati are khandhas; tanhā, upādāna & kamma are kilesas). The Buddha gave the example of firing a clay pot. During firing the pot & it’s hot. After finish & put it outside become cooling down.

Here also the same. The pot in the fire stove with heat is like the khandha with kilesa heat. After outside the stove & cooling down is like the khandha without kilesa. This is saupādisesa Nibbānaa- Nibbāna with the khandha, but without kilesa.

Even though still has the khandha the yogi sees Nibbāna, with the cessation of kilesa. This is called Nibbāna element with the khandha.

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

Dhamma Talks by Mogok Sayadaw--Part 10-21

文章 Nalorakk » 2019-04-01, 14:05

[21] Four Nibbānas
1st July 1960

There are 4 Nibbānas, sotāpanna Nibbāna, sakatāgāmi Nibbāna, anāgāmi Nibbāna & arahant Nibbāna. There are 4 abandonments with 4 Nibbānas. To become a sotāpanna have to kill ditthi-wrong view. To become sakatāgāmi , anāgāmi & arahant have to kill tanhā.

Now, you are worldlings-puthujjana & must kill ditthi. By killing ditthi & the coarser tanhā with it also gone. Tanhā is not a leading factor here, instead ditthi is the leader. If you ask which tanhā dies with ditthi? This is the coarser tanhā leading to woeful planes. By killing ditthi, this tanhā dies with it.

If you are taking water &the cup also with It. Ditthi is sticking in the khandha. The eyes contact with visual form is phassa. With phassa good or bad vedana arises.

If you know in this way the I (self) concept on phassa & vedana are falling away. Because it is only the paramattha dhamma arising. Whatever dhamma arises & follow with knowledge & ditthi falls away. It dispels ditthi because we don’t want birth to arise. (Sayadaw explained up to kamma-bhava on dispelling ditthi)

If you know the present moment D.A process & ditthi is falling away. In all day, the D.A processes are going on from the 6 sense-doors. The assemblages of dukkha are going on in turn. These are going on until before death. For birth you have to go after death.

From the 6 sense-doors whatever arising is only dukkhakkhandhassa- the assembladge of dukkha. Because every time it arises & not knowing is wrong view (taking the experiences as me & mine). If you know it &become satipatthāna-mindfulness


At the time of sleep no ditthi with it, & only the bhavanga cittas are arising with sleep. These minds (i.e., bhavanga cittas) can’t give the bad or good results. The mind is doing the natural breathing.

(Sayadaw said that each day the actions of the D.A process are arising in uncountable numbers. Therefore the results are also uncountable. Its’ quite terrifying. Therefore to understand the Buddha’s Teachings rightly &correctly, it need to understand the D.A.

We shouldn’t interpret the Buddha’s Teachings with our own views & philosophy. Why the Buddha only taught dukkha &the end of dukkha was quite clear. The Buddha own enlightenment could not separate from it).

The wholesome merits you have been made are insignificant, if comparison with the ditthi kammas. These you are creating in the whole day from the 6 sense-doors. (Just think about your whole life) How much terrifying it’s?

(Therefore the Buddha warned us that our frequent homes were the 4 apāyabhūmis-woeful planes.) D.A processes are at rest is only in the sleeping time. In dispelling ditthi you have to know the arising dhamma. If you know the arising dhamma will also know the vanishing dhamma.

For e.g., looking at the lightening. After a bright light & it instantly disappears. Why? It’s too fast. If you now the arising & ditthi falls off, & knowing the vanishing become vipassanā. It’s easy, & not difficult at all. If you contemplate a lot ditthi becomes thin out with tanhā. With the knowing & ignorance also thins out.

(continued to talk about Ven. Anuradha) The Buddha was a doctor &only gave the medicines. It can cure only by taking it. Therefore, we have to extinguish our own hell fire. In the world (loka) only has these 2 dukkhas of dukkha arising & dukkha ceasing.

No person, no beings exist. Only the arising dukkha & the vanishing dukkha exist. After that comes Nibbāna- the permanent extinction of dukkha. A person not knows dukkha & only looking for dukkha. Not knowing the arising is looking for dukkha.

Because of not knowing the truth (sacca) & saṁsāra is becoming very long. Only can penetrate dukkha sacca & dukkha will cease.

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

Dhamma Talks by Mogok Sayadaw--Part 10-22

文章 Nalorakk » 2019-04-01, 14:14

[22] On Insight Knowledge
27th November 1960

[ Here Sayadaw delivered an interesting talk on insight knowledges. Usually he didn’t mention 10 or 16 knowledges as mentioned in the commentary on Abhidhamma. He only followed or talked about them which were mentioned in the suttas.]

(Told the story of Ven. Susima, who came in & ordained for the purpose of stealing the teachings)

Contemplation of impermanence is including samatha & vipassanā, because it has the 5 path factors (i.e. 3 samādhi factors + 2 wisdom factors). Insight knowledges come before & then follows after with The Path Knowledge.

In the Buddha’s Teachings samatha practices were not the main point. With insight realize Nibbāna. In the Patisaṁbhidā Magga; bhavetabba- developing was referring to lokiya magga-mundane knowledge or
insight knowledges.

It’s the 5 path factors. In the 5 path factors are not including the sīla factors. Because the sīla are not stable, coming in & out.

Between the last insight knowledge (vipassanā magga) & the Path knowledge (lokuttara magga), even no bhavanaga citta comes in. it’s anantarapaccayo-proximity condition. Up to gotrabu nyan- change of lineage (from a worldling to become an ariyan) are the the 5 path factors.

Because all of them are with the impermanence. Only at the Path Knowledge completed with the 8 path factors (5 path factors + 3 sīla factors). Because at that time sīla becomes stable. All the insight knowledges are only changing the views step by step. But the process is only with the 5 path factors.


The Buddha taught to Ven. Susima only had 2 stages of knowledge (i.e., insight knowledge & the Path Knowledge). In the Anattalakkhana Sutta- The Discourse on the Universal 3 characteristics, taught 3 stages of knowledge; i.e. discerning impermanence, its disenchantment & the ending of it.

In reality the knowledge is not changing but the views are. All insight knowledges are with impermanences, but the views are as danger, fear, disenchantment, not wanting, etc. You just doing the practice & kilesas will become thin out. (told the simile of the handle of an adze)

If kilesas are gone & you’ll have the Path Knowledge. Changing of views are taking as changing knowledges. I am concerning that you may taking it as your knowledge not develops (Because only just seeing impermanence). Kilesas become thinner means the development of knowledge.

Whatever view is changing & your duty is contemplating the impermanence of the saṅkhāra dhamma. After the knowledge becomes mature & it disappears in a blip & substitutes with the Path Knowledge. Whatever the object is showing &we just doing the contemplation.

For e.g.; Did Suramutta (a drunkard layman) could know the insight knowledges? Suppabuddha the leper was also in the same situation. The insight knowledges were related to Ven. Sariputta because he had the sharp knowledge (second after the Buddha, but later Buddhists had looked down on him).

Nobody knows the process of the knowledges. Whatever object is showing only impermanence exists. (Sayadaw compare Ven. Sariputta with Ven. Mahā-moggallana) Ven. Sariputta took 2 weeks for full enlightenment & Ven. Mahā-moggallana only 7 days. Why was that? Ven. Sariputta had many records. He was analyzing the knowledges & it took longer time.


In the questions and answers between Ven. Sariputta & Ven. Mahā-kotthilhā; if you want to become a sotāpanna & start with impermanence. (also, up to arahantship.) Therefore you shouldn’t have many teachers & many nyans processes. If people have ignorance-avijjā & with no shame & fear of wrong doing. (hiri-ottappa)

[the Buddha said hiri-ottappa dhammas were the protective Dhamma of the world lokapala dhamma. If we observe today modern world, human beings are going the way of no shame & fear of wrong doing.]


Only without ignorance (become knowledge-vijjā) has shame & fear of wrong doing (Sayadaw gave the story of Ven. PatācārāTherī. Here we can see the importance of wholesome education, including all medias)

The main point is reaching the top of the mountain. You are ascending there with 2 or 3 knowledges are not the main point. Ven. Sariputta said that he was the only one &should not follow him (in regarding with the 16 knowledges).

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