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Dhamma Talks by Mogok Sayadaw--Part 10-10
發表於 : 2019-03-25, 14:28
 Rust Corrodes the Iron
10th January 1961
Like the rust corrodes the iron, the properties we have collected can destroy us. We consume & use our properties & become craving, clinging & action (tanhā, upādāna & kamma). Then, we are suffered with our own properties.
Why is it? Because we don’t know how to use it. If we are using these things for the sake of practice & not become a fault to us.
Using these thigs without contemplation & not contemplate the impermanence of the consuming mind. And our properties are like the rust corrodes the iron will send us to the 4 planes of misery. Contemplate the things we use &the mind will fulfill our desire & leading to realization.
(Sayadaw also mentioned for the contemplation of the other requisites; clothing, dwelling & medicine).
The Buddha gave this talk connected with Tissa Bhikkhu (mentioned the story from the Dhammapada). Near death he didn’t contemplate anicca, dukkha & anatta to the robe & died with attachment. And then reborn as louse inside the robe.
It’s called tiracchāna-animal. because it far away from Path & Fruit Knowledges. After human beings die & offering dāna & sharing the merits with them.
If they reborn in hell, or as animals & deities & they can’t receive it. They have their own foods. If they reborn as petas near homes & villages & can receive it. They eat excrements, urine & other dirty things. They can get the merits.
Therefore you have to make effort in your practice. With one mistake & encounter great suffering. At near death contemplate the impermanence of feeling, mind, etc. If you can’t contemplate it & with right attention & reflect them as asubha or dukkha sacca.
If you don’t & can attaché to anything. Now, you have the time, so making the preparation for it. At near death you can’t do it. In this talk you have to remember is your own properties are tormenting you (because of the attachment).
At near death, except the knowledge of Impermanence-anicca nyan & there is no other refuge. Therefore must practise for the discerning of impermanence.
Dhamma Talks by Mogok Sayadaw--Part 10-11
發表於 : 2019-03-25, 14:37
 To Nibbāna with One Dhamma
11th January 1961
If you contemplate one dhamma & can finish the practice. For e.g., mind or feeling, if you can contemplate its impermanence & finish the practice. In the body a pleasant feeling arises & contemplate it as impermanence dhamma. Is it still a feeling or not? or the cessation of feeling?
It becomes vedana nirodha & tanhā nirodho- with the cessation of feeling &craving also ceases. If you discern impermanence & craving dies away. If craving dies &arrives to Nibbāna. Nyan must see the cessation or vanishing. Seeing is magga.
It becomes tanhā nirodho nibbānaṁ-the cessation of craving is Nibbāna. Not with many dhammas, but with only one dhamma will realize Nibbāna.
(We can see this answer in the Saṁyutta Nikāya, Kinsupama Sutta. The 4 arahants mentioned their respective practices; 6 ayatanas, 5 khandhas, 4 great elements & anicca. There were also many evidences from the 20th century living teachers of Burma. For e.g., Sun Loon Sayadaw, The-Inn Gu Sayadaw, We-bu Sayadaw, etc.)
The last arahant of the sutta mentioned only one dhamma, i.e., anicca. The 3 Burmese teachers mentioned only one dhamma, (i.e ānāpāna). This is eko-dhammo-one dhamma. There are 3 kinds of feeling. By condensing them & become one (i.e., only feeling & only anicca).
Pleasant, painful or neutral feelings (sukha, dukkha, & upekkha), whichever one arises contemplate to discern its impermanence. Pleasant, unpleasant metal feelings (somanassa, domanassa vedana) are also in the same way. Where these teaching came from?
(Sayadaw told the story of Kundalakesi. She was the only daughter of a rich man &fall in love with a criminal. Later married him & nearly escaped from his attempted murder.
After became a female wanderer-paribbājaka & challenged everyone with her 1000 questions. Later met with Ven. Sariputta & couldn’t answer to his one question, “What’s the one Dhamma to Nibbāna?”)
Ven. Sariputta questioned to her; “Answer me to Nibbāna with one dhamma?” She couldn’t answer it & Sariputta gave her the answer, “With the one dhamma of feeling can arrive to Nibbāna.”
Therefore it needs only learn a system from a good teacher & practice. If you can contemplate rightly to see impermanence & sure to realize it. Nibbāna can’t be searched for. Only can discover it with contemplation. (e.g, see the Rohitassa devata’s story) If tanhā dies & Nibbāna. It’s quite easy.
(The Buddha’s Teachings were simple & profound. But with the practice it needs a lot of perseverance.No elaboration like the later Buddhist teachings.)
(Sayadaw gave instruction on Vedananupassanā). If you contemplate the arising of feeling & at last only seeing impermanence. This is eko-dhammo-one dhamma. If it’s becoming anicca & magga; is there still has any kilesa comes in?”
Later Kundalakesī became an arahant, & the monk surprised about it. Then the Buddha told them; “If you have a lot of knowledge & not practice for it become useless. Even with one dhamma and extinguish kilesa becomes precious.”
If you only contemplate feelings & discern impermanence, its disenchantment & its ending will sure to reach Nibbāna. And then The Buddha said to the monks; “If you can conquer 100,000 enemies is not a hero. You can only conquer the kilesa enemy is a hero.”
Dhamma Talks by Mogok Sayadaw--Part 10-12
發表於 : 2019-03-25, 14:51
 To Nibbāna with Stopping
12th January 1961
[According to Sayadaw, in the whole sutta pitaka, with the stopping method & realized Nibbāna were only 2 persons, Bāhiya Daruciriya & Ven. Mālunkyāputta. He gave his view on this stopping method in the following talk. Sayadaw himself was quite a well know teacher in Abhidhamma during his time.
His view on the stopping method was also could be had some connections with his understanding of Abhidhamma teaching. Not only came from his understanding of the suttas. He himself was developing samādhi & practiced insight.
He also taught his disciples to sit for samādhi. But in his many talks he didn’t mention much about it. In this talk he himself supported the Mahasi Sayadaw’s system as right practice.]
Visible form is the sense object (ārammana). Seeing is the eyes. And the knowing is in the heart. Seeing the visible form & the knowing, these can’t connect to the D.A process. Knowing the visible form as white color, red colour, etc. and can stop there is no fault for us.
Hearing a sound and then know it. With the knowing of just hearing is not a fault. After knowing & have pleasure in it, or disappointment. If these things arise & become a fault. For e.g., you are riding in a car &seeing trees & knowing it. Its’not a fault No kilesa comes into your mind.
This is also a way to Nibbāna. Practice with smelling & knowing, eating (tasting) & knowing etc. If you know only as sweet, sour, etc. & no fault about them. If you disappoint with it &have fault. You feel the clothes. It’s rough or coarse & I don’t want to wear it & become fault .
Only knowing its coarseness &no fault. If you can stop at thinking & knowing it also no fault. But now, you all are over passing it (can’t stop at just knowing). You are over passing with greed, hatred, delusion, envy, conceit, etc.
The Buddha said that if you could stop at just knowing & could reach Nibbāna. Then you’ll ask there is no insight in the stopping (vipassanā) Tanhā-craving thinning out is vipassanā. We are concerning of following behind Behind with the unwholesome dhamma.
This is called abandoning with knowing. This is for the contemplation during the daily life activities. At the sitting meditation, you have to contemplate impermanence.
This dhamma was taught to Bāhiya Daruciriya by the Buddha (Told the Story of Bāhiya, including his past life at the time of the Kassapa Buddha’s Sāsana). People didn’t have any right knowledge and took him as an arahant (During the time as a bark-cloth ascetic).
They gave up their lives for the practice in their past lives (i.e, Bāhiya & his other 6 companion monks). You all are also have to die. Therefore, have to try hard for the realization. Bāhiya instantly became an arahat after listening to the Buddha’s very short discourse.
And it let the monks difficult to believe it. Can stop at just knowing & no kilesa arises is also a practice. If you can practice for no kilesas arise is a practice. Contemplate impermanence also make kilesas not arise. In the suttas, practicing with the stopping were only Bāhiya & Mālunkyāputta.
Some meditation centers are giving this instruction of seeing as just seeing, hearing & just hearing etc. (At that time, Mahasi Sayadaw’s satipatthāna meditation centers were teaching this method). Don’t take it as wrong. Why I don’t give you this meditation? Among you no-one can stop like them.
Therefore I ask you to contemplate the impermanence of whichever dhamma you prefer (i.e., one of the 4 satipatthāna). Because after the seeing and you all can’t stop at there. You can’t stop, so I ask you to contemplate impermanence. It is not easy for you. If you can stop & it is all right.
If you can’t stop and it is not right. Not the method is not right, but yourself is not right. During the Buddha 45 years of teaching with this stopping method & gained the realizations were only these 2 persons. All the others were practicing with impermanence.
Impermanence is relating to the majority of people. So don’t take it as wrong. If you can control your mind & you can do it. They didn’t include anicca, dukkha & anatta. They could stop & tanhā died away.
Ven. Sariputta & others developed their practices with impermanence. I’ll explain you only on seeing. You see a form, black or white. And nothing is happening to you yet. If, it’s a man or a woman with good looking & ugly come in. Then it’s not only a form/ visual object anymore. You all are deceiving by the later cognitive mind process.
After the just knowing mind & follow behind with the later cognitive mind process. Normally you were taught with lies. (i.e., with concepts in daily life) All of you not only can’t stop, but also deceive by them.
Dhamma Talks by Mogok Sayadaw--Part 10-13
發表於 : 2019-03-29, 14:14
 True Refuge
14th January 1961
When someone is in drowning & the ship or the boat has already sunk. At that moment whom you have to rely on? You have to be relied on yourself. Here you all are carrying away by tanhā water. Asking by tanhā & busy with the family & business matters.
If you’re sinking there & will reach to the 4 planes of misery. By wasting your time with these things & you must sink in the kilesa water. If you are looking at this house & that houses & all are carrying away by kilesa water. Yet they don’t have nothing to rely on.
There is a maggan raft (path factors raft) to depend on. If you don’t contemplate (practice) even don’t get the 5 magganga. Still far away from the 8 path factors. Someone is carrying away by water will end up in sinking. If you have sunk &never appeared again. Here yourself means the maggan (the path, the Dhamma).
You have to cross the water with your own maggan raft & will realize own Nibbāna. You can’t get it with dāna & sīla. It doesn’t mean not to rely on them (not enough). You must have your own maggan raft. Why I am urging you too much?
Because you are now empty handed. Every human business matter are carrying away in tanhā water. You are in loss with stupidity. You are sending here by dhamma. There are 3 types of dhamma; wholesome, unwholesome & magganga.
Wholesome dhamma sends beings to blissful planes (sugati). Unwholesome dhamma sends beings to woeful planes (dugati). Path factors send beings to Nibbāna. Therefore, beings are sending by dhamma to anywhere.
Dhamma is fixed order-niyama. Fixed order means, after winter & summer comes. It’s moving in accordance with the fixed order. Not by the wishes of human beings. This is the fixed order of temperature-utuniyama. The fixed order of kamma-kammaniyama means beings are taking rebirths in accordance with kamma.
Nothing is with your own power Therefore, have to be relied on the dhamma. After death beings have to go with the arrangements of dhamma. Human beings have differences are due to dhamma. All these things are fixed order of dhamma-dhamma-niyama.
What the Buddha said of attahi attanonatho-rely on yourself, it didn’t mean this body. He referred it to the Dhamma. But you all are using it wrongly in society. Such as, I have to rely on myself. This body is not-self- anatta. Who owns it? I’ll refer this to a story. Because I am worrying that you’ll take the wrong refuge.
(Sayadaw told the story of Ven. Kumarākassapa’s mother in the Dhamapada; Verse 160-One indeed is one’s own refuge; how can others be a refuge to one? With oneself thoroughly tamed, one can attain a refuge, which is so difficult to attain.)
When you’re still alive contemplate impermanence. At the time of near death also contemplate impermanence. The cessation of impermanence is here & the path factors will lead to Nibbāna.
Dhamma Talks by Mogok Sayadaw--Part 10-14
發表於 : 2019-03-29, 14:19
 The Diseased Body
15 January 1961
This body is never free from diseases. For e.g., wanting to stretch & bend the body, wanting to drink water, etc. Whatever you’re doing & all are the appearing of diseases. Therefore, it has to be always in the state of conditioning & making adjustments for it. (This saṅkhāra dukkha may be the biggest problem for human
beings in their lives).
With the ariyan eyes & observe will see the body as never free from diseases at anytime, such as wanting to excrete, urinate are diseases. Changing postures are also disease. If, it’s free from diseases you don’t need to make adjustments for it. Making for adjustments are diseases. Always torment & oppress with diseases that it is dukkha sacca.
The Buddha also said about the body as disease-rogato. It always appears to the knowledge as suffering & you know the truth. This suffering arises & that suffering disappears. It goes on & on like this. With the khandha exists & suffering never ends. In the worlding (puthujjana), craving (tanhā) follows behind suffering all the times.
The 3 water roots of craving, clinging & action appear with them. In worldling every time disease arises & get back disease again. If the next khandha arises & it’s the disease. The worlding eyes & the ariyan eyes are a great different. With the ariyan eyes & it becomes dukkha sacca & magga sacca.
If disease arises for him & it’s cured. Therefore with the practice & it cures the disease. If not, if you have the disease & with the increasing of it. If you don’t have any knowledge about it & diseases are increasing.
Without vipassanā is the increasing of disease. With the existing of the khandha & getting back the khandha is like having a disease & more diseases appear. It happens because not knowing the cause of ending the disease. Every time disease arises & knowing behind as dukkha sacca.
If you know the disease as disease & it’s the task of ending disease. You have the khandha & oppress by the khandha. Nobody comes & oppressing you. At that time dukkha sacca appears to you. Whatever arises form the khandha & remember it as disease appears. You have to make this decision.
The disease is dukkha sacca & making decision is magga sacca. Ending dukkha is a wise person. Connecting dukkha is a foolish person. Another way is; doing vipassanā is a wise person & not doing is a foolish person. It’s very rare to find a person who can end the cause of disease.
For vipassanā practice, no need to choose a place. Disease arises is dukkha sacca, knowing is magga sacca, the ending of the cause is samudaya sacca & no more diseases arise is nirodha sacca. (i.e, the four Noble Truth in practice)
Dhamma Talks by Mogok Sayadaw--Part 10-15
發表於 : 2019-03-29, 14:29
 Importance of Samādhi
16th January 1961
[Here Sayadaw gave a talk on the importance of samādhi for wisdom development. If we don’t listen many talks left behind by Sayadaw, sometimes we can misinterpret some of his teachings, samādhi is one of them. Sayadaw gave many talks on practice & talked extensively about it.
He stayed in a cave for practice from 1942 to 1945 during the war periods. At that time the worldlings of the world killing each other as enemies. But Sayadaw killing his inner enemies, the Mara & its hordes- defilements.
A man may conquer a million men in battle, but who conquers himself is, indeed the greatest of conquerors. After the war, he came out & started to teach mind development. Before the war he taught Abhidhamma to monks & novices. Sometimes gave Abhidhamma talks to lay people.
From 1945 to 1953, the 9 years of his talks were not recorded. In 1954 it was started to record his talks. Without the skill of recording & preserving most of the talks were damaged. Only in 1955 onwards recordings were successful.
Once time, Sayadaw mentioned on the recording of dhamma talks to a lay man. He said to him; “Maung Tun Tin, it’s now with the development of science & sound can be recorded. If we know how to use it &can lead to Nibbāna.
But if we don’t know how to use it & leading into the woks (Hell Cauldrons). Sayadaw’s words were like a prediction on science & technology. We can see a lot of mind & environmental pollutions going on by misusing them.]
The Buddha said; “Samādhiṁ bhikkhave bhavetha-Let us develop samādhi before.” Samādhi means concentrate on an object and the mind not running away from it. It is not only on the ānāpāna practice (mindfulness of the breathing).
You are looking at an object & concentrate on it. And if the mind not running away to anywhere & you get samādhi. If you don’t have samādhi, the intention is one place & the mind falls upon is at another place. Therefore we have to take samādhi first.
People don’t have any experience in the practice, just know the in &out breaths, when it is coming in & going out. For about 15, 20, 30 minutes, if the mind not going anywhere & it can say as you have samādhi.
(in most of his talks to general audience he asked them to establish samādhi for sometimes with the breathing.But for yogis came to his place for practice under his guidance, he asked them to establish strong enough samādhi for insight practice.)
Let the mind stays at the entrance of the tip of the nostril. Knowing the air comes in & goes out. This is knowing the in breath & out breath. Breathing in &out normally. If the mind not running away after 15, 20, 30 minutes, then you are overcome your mind.
Why the Buddha taught us to do this? With the rope of sati & binds the wild bull of the mind. It is binding at the post of the air. You have to use this mind. If, it’s running away & how can you use it. Can’t use it for the contemplation of the impermanence.
Having samādhi & what’ll happen? Samadhito yathabhūtaṁ pajanati-A person with samādhi, what’s happening in the khandha & knowing rightly with knowledge. Knowing it clearly as there are impermanences in the khandha.
Why we don’t know it? Because you need samādhi. Not practicing samādhi & don’t know what’s happening in the khandha. Therefore you have to develop samādhi.
Whatever happening in the khandha & you know all of them. Every time whatever arising you know all of them as mind, mental states, etc., e.g., the arising & passing away of form. You know how feeling is arising & passing away, in the khandha.
So you know the impermanence of the 5 khandha. If still not discern anicca, dukkha & anatta & should go back to samādhi.(Some people think if you are developing insight shouldn’t go back to samādhi.)
Re-establish samādhi again. Give you an e.g., at midnight even a small lizard falls from a ceiling & the sound is quite clear. Why is that?
Because it’s too quiet. You know a little itching. You also know a medium & a big itching. Mind of lobha & dosa arise & you also know it. Because you have samādhi. Why you can’t see impermanence? Because you haven’t samādhi yet.
First develop samādhi, and after that using knowledge. Turn the mind at the entrance of the nostril towards the khandha. It is becoming clear that after the samādhi practice & to do the paññā. Let samādhi to be number one, & paññā as number two. If you have samādhi & there a lot of benefits.
You know about yourself. Knowing the anicca khandha as anicca khandha is quite valuable. Seeing of everything with the eyes is visual form. With the seeing comes as pleasant & clinging in it will arise. After kamma arises & with birth, ageing & death, all of them will follow.
Why is that? Because no samādhi & not knowing about the arising & passing away of them. So these things are following us. It becomes clear that uncountable dukkha are coming to us. If not coming now & after death it’ll be. Because of the sec ③ of D.A process (i.e., tanhā, upadānā & kamma → jati) will follow.
A person with samādhi comes anicca/magga, & tanhā, upadānā & kamma cease to arise. Knowing rightly is magga. Someone no samādhi seeing only feeling, but don’t know rightly as anicca. So follow with tanhā, upadānā & kamma & saṁsāra becomes long.
Because don’t have samādhi & paññā. No samādhi is not knowing rightly, & will send by kama to rebirth. Arriving in to the cow dung & became a dung beetle. Queen Upari didn’t understand this kind of dhamma, died & became a dung beetle. Kamma sent her there.
Because it was following with tanhā, upadānā & kamma. Isn’t frightening? (Also mentioned about the monk Tissa became a louse & told the story of Queen Upari reborn as a dung beetle) Your affection to wife & children is like a dung beetle.
(After Queen Upari died & the king had strong attachment to her & couldn’t discard the dead body. But the female dung beetle (i.e., Queen Upari) was very happy with her new partner the male dung beetle)
You don’t know where you came from? Therefore you are happy like a dung beetle. You’re happy wherever you are. Even before death you are clinging to the nearest person. Not realization of the Path everything can be happened.
Without tanhā, upadānā & kamma will not become dung beetle & louse. Except the Path there is no other refuge. By developing anicca/magga & supra-mundane knowledge arises. Don’t think as I’ll practice it later for the Dhamma which ends dukkha.
You know that the wound will grow out. Shouldn’t you do the thing which can prevent it? You rely on husband, money & wealth. (This talk was to Daw Tin Hla, a lay woman). These things can’t prevent you becoming a louse, a dung beetle & falls into hell.If you rely on them, & it means you want to cry & go to the woeful plane.
Dhamma Talks by Mogok Sayadaw--Part 10-16
發表於 : 2019-03-31, 14:03
 Craving & Suffering
21st January 1961
During the Contemplation & you will see the impermanence of the arising dhamma.The arising dhamma is dukkha sacca, by itself is without any knowledge. Also take the contemplative mind as dukkha sacca, by itself is with knowledge.
The contemplative mind is dukkha. because of its impermanence. Therefore, impermanent dhamma observes the impermanent dhamma.This is dukkha dhamma observes dukkha dhamma. So, dukkha with knowledge (i.e., contemplative mind) can end dukkha of without knowledge (i.e. objects).
Why is that? Because the D.A process is cutting off. Dukkha sacca means-dukkha-disgusting, kha-useless, sacca-truth; the truth of disgusting & useless. Therefore it’s dukkha sacca. What’s the power of dukkha? Oppressing without any concern to the person with prayers for the khandha.
It’s happening not with misfortune but it appears by tanhā. There are 2 kinds of oppression. Oppression with still having the body (i.e., the arising phenomenon). Oppression with until the body disappears. (i.e., the passing away of phenomenon).
Only the body disappears that knowing the real dukkha (i.e., impermanent dukkha).There are 2 kinds of dukkha; dukkha with khandha not disappears & dukkha with khandha disappears. Dukkha with khandha disappears is the real dukkha. Put the kind of dukkha with the khandha not disappears in the marana dukkha (dukkha of death).
Dukkha with khandha disappears is dukkha sacca-the truth of dukkha. Marana dukkha supports the samatha practice. Dukkha sacca supports vipassanā practice. These are paññātti dukkha & paramattha dukkha.-conceptual& ultimate dukkhas. Marana death is close to dukkha sacca.
If you have strong perception of death & easy to realize Nibbāna. A person with strong marana, listening to sacca dhamma & easy to discern dukkha sacca. Why is that? Because it’s a decisive support-upanisaya paccayo to dukkha sacca. If you have few affection & few dukkha. Therefore before vipassanā practice reflection on death- marananusati has great benefit.
Dukkha sacca is oppressing more for someone with more craving (tanhā, samudaya). Someone with few craving has few dukkha. There are 2 kinds of oppression; bodily suffering & mental suffering-kayika & cetasika dukkhas. First torment with body suffering & then with mental suffering.
The oppression is with their companions; such as 96 kinds of diseases, 25 kinds of dangers, etc. Wanting to change the bodily postures very often are bodily dukkha. From impermanence to arrive at dukkha sacca you must contemplate a lot.
In this way will arrive to the end. Why? Impermanence is still at anicca, dukkha, & anatta. Still not yet arrive to the stage of oppression. In this way tanhā is becoming more thinner. With more knowing and become more thinner. Today I am talking about the differences between seeing anicca & sacca.
The differences are; kilesa is momentarily thinning-out & uprooting. Arriving at kicca nyan & the knowledge becomes sharp. Why? Because you know the oppressive nature. If you have the khandha & will be suffered like this, & then kilesa thins out.
Only arriving at kata nyan & you will see Nibbāna. Asking you to contemplate impermanence is for the developing of kicca nyan & kata nyan respectively (i.e. to know dukkha sacca & seeing the end of dukkha sacca).
At the time of seeing anicca, kilesa is not very thinning out yet. Only at the time of seeing dukkha & kilesa becomes very thin (at the time of seeing the oppressive nature). At the time of seeing anicca & dukkha is still bearable.
Because it is seeing dukkha momentarily. Only by seeing the oppressive nature & kilesa dies out. Only by seeing anicca & you can see the developing of dukkha sacca. Knowing sacca is sacca nyan. Knowing the oppressive nature is kicca nyan.
With the maturity of kicca nyan & will arrive to the kata nyan. (the ending of dukkha.) These are the 3 knowledges. If sacca nyan becomes mature & will arrive to kicca nyan. Seeing the impermanence of dukkha is sacca nyan.
After kilesa thins out continue with the practice & the knowledge of not wanting arises. With its cessation & becomes kata nyan. If the teacher can’t teach these stages is wrong. The disciple not yet discern these 3 stages also not Nibbāna.
How many kinds of kicca nyan? In the 4 meanings of dukkha sacca
1. Pilanatha-oppressive nature, mind/body oppress & torment the person It’s the active part.
2. Saṅkhatatha-conditioning by tanhā-craving. It is the passive part.
3. Santapatha-khandha is always burning with kilesa fire.
4. Viparinamatha-khandha always has the changing nature.
The builder of the khandha is tanhā. For e.g., tanhā is like a manager (employer). And kamma is like an employee. So kamma is working for tanhā. Who is the more fearful one? Therefore tanhā is more fearful than kamma (Human beings are in the opposite &worshipping tanhā)
Tanhā is saṅkharakkhandha. Even it arises & ceases, its power (energy) is leaving behind. Therefore the Buddha called it tanhā- the carpenter, the builder & not referred to kamma as such. If tanhā is still existing and kamma can’t reject it as- I don’t want to do it. So the Buddha used it as tanhā samudaya sacca & not kamma samudaya sacca.
[In one of his talks; Sayadaw mentioned that the Bodhisatta’s perfections were coming from the over 4 incalculable aeons-asankheyyakappa of cultivation. Therefore, his kammic energy also incalculable. The Buddha’s power is one of the inconceivable. But after no more tanhā & everything was finished for him. If he could come back again & again means still have tanhā]
With the cessation of tanhā & Nibbāna arises. If tanhā ceases & kamma naturally going with it. Even though tanhā arises &ceases, its energy is leaving behind. Therefore, beings are suffered by its arrangements (Gave the example of foot baller &the ball).
You’re going along the direction sends by tanhā without your wishes. Until tanhā not dies, it’ll never discard its power. (Gave another example of a tailor). Someone with latent tanhā & it’ll connect only dukkha. Someone has a lot of inversion (vipallāsa) & think it as connection with happiness (sukha).
It’ll never connect to sukha but only dukkha. But we are talking about it as good kamma from death to connect with birth. After that comes bhavanga citta-life continuum mind. It’s dukkha sacca. Anantara paccayo-proximity condition, the result is without delay (no intermediate stage). This is giving dukkha without gap between them. Don’t take the cause & effect connection, but as dukkha connects to dukkha.
Tanhā is ordering kamma; “Go & connect like this, connect like this.” There is not any good point in kamma. After birth with consciousness & bhavanga citta, after that adverting mind (āvajjana) arises. Tanhā connects the mind with proximity condition-anantara paccayo, (without any gap).
Therefore whatever mind arises only dukkha sacca arises. Every mind arises & disappears. Put on the right thought glasses-sammā-sankappa on the right view eyes-sammā-ditthi & will see clear. It is only dukkha continues.
Therefore the nature of tanhā is like a tailor has the power of conditioning. It’s saṅkhata dukkha sacca. Arises with the condition of tanhā & sankhata dhamma. It controls the 31 realms of existence. Your thought on tanhā as ordinary small thing (So, all worldlings not taking it seriously and they suffered.).
It connects with dukkha & not sukha. Connection by impermanence & only impermanence arises. Eating is dukkha, bathing is dukkha, excreting & urinating is dukkha, etc. Its power is going up to the worlds of Brahma gods. Except this connection of dukkha sacca & no other thing. Therefore the Buddha said that I only taught dukkha & the cessation of dukkha.
[ Sayadaw continued to talk about tanhā with kamāsava & bhavāsava-taints of sensuality & becoming. Both of them are tanhā. The differences are with the types of person who create them. The one with big & the other with small tanhās.
Kamāsava created the realms below the Brahma gods, & bhavāsava creates the worlds of the Brahma gods worlds. From sotāpanna to anagamin destroy kamāsava by stages, & arahants destroy bhavāsava.]
Always reflecting as all dukkha come from tanhā. During the observing don’t reflect. If you reflect & what’ll happen? And it becomes cintamaya nyan & not bhavanamaya nyan. (Reflection & Observing) They are different. Don’t be mixed up.
What are the differences between cintamaya nyan & bhavanamaya nyan? With cintamaya nyan more bhavanga cittas arise & in bhavanamaya nyan less bhavanga cittas. Bhavanga cittas take the objects of the past. Cintamaya is thinking, planning, reflecting.
Let a time for the reflection. And let a time for observing. In this way it becomes more quicker in the practice. Reflection on one’s own khandha with truths are cintamaya. Contemplation of impermanence is bhavanamaya. With these 2 practices kilesas not easily come in between the practice.
What’re the differences between less & more bhavanga cittas? With more bhavanga cittas is a dukkha patipada person-pracitce with difficulties. It has connection with kilesas. Contemplation without reflection & the realization is slow.
[How to use cintamaya & bhavanamaya nyan? Sayadaw said cintamaya was helpful to stop kilesas come in during vipassanā. He encouraged yogis as before sitting should reflect dukkha or the dangers of tanhā (i.e cintamaya and then sit for bhavanamaya. More bhavanga citta means with more kilesas or dukkha patipada person.]
Tanhā connects to kamma, to consciousness, to mind/body, etc. Except magga paccayo-path condition, everything is made & connected by tanhā. Making it into a cycle & is called oghā-floods. Without thoughts & nyan is not right. Including the Bodhisatta & wise people were also using it.
Tanhā is tormenting someone with the prayers for the khandha. Connection of dukkha without breaks is also tanhā. Vipassanā is looking at the injuries afflicting by tanhā. It’s oppressive & conditioned in different ways that dukkha sacca.
Let the conditions be; “Do you want to be oppressed?” We have to think about these 2 points. Oppressed means for the passive side. Accept everything to come. Oppressive means the active side. The mind oppresses the mind & form oppresses form.
These are the 2 points of pilanatha-oppression. Saṅkhatatha-knowing that it’s happening according to one’s desire (i.e., desire for the khandha.).
Dhamma Talks by Mogok Sayadaw--Part 10-17
發表於 : 2019-03-31, 14:11
 Fulfilling One’s Duty
27th May 1961
If someone can’t teach up to the point of truth (sacca) & wasting the chance of Path & Fruit (Magga & Phala). The person is listening to the teaching & not following to the end also not getting the Path Knowledge.
(To support these 2 points. Sayadaw told the stories of Ven. Sariputta & Dhanañjāni brahman; and lay men Pesa of the Buddha Kassapa’s time. Sariputta taught the brahman the samatha dhamma & he was reborn in the Brahma world.
But he had the potentiality for enlightenment. Later Sariputta went there again & taught him vipassanā dhamma. Pesa’s story had been mentioned before).
Even someone has the paramis, these 2 points are important. Teacher & student, if each person is lacking one of these points will lose the chance for realization. A person has the paramis or not can be checked with the following 5 points. These are;
① Encounter with the Buddha’s sāsana.
② Meeting with those who can teach the sacca dhamma, that is the Buddha or the disciples of the Buddha.
③ Able to listen & understand the sacca dhamma.
④ Can practice in accordance with the Dhamma- (Here Sayadaw was emphasized the discerning of impermanence.)
⑤ Repay the gratitude to the teacher with the successful practice.
If you complete with ①, ② & ③ points & have the paramis. If you can complete ④ & ⑤ with the practice & fulfill the goal.
The sutta discourses were the khandha records. Entering the Path have to look at the khandha. (Giving the Dhammapada story of 2 monks; one was a scholar & the other was a yogi. The scholar couldn’t answer the practical questions put by the Buddha. But the yogi could answer them.)
We can perform the sāsana duty with learing (pariyatti) & practical knowledges (patipatti). The real learning knowledge comes from the practical knowledges of the khandha. Don’t know the khandha directly & only from the books can be bitten by tanhā, māna & ditthi.
If knowledge (nyan) is in accordance with the reality can realize Path &Fruit. One thing you have to remember is, if kilesas come in & it takes longer. Therefore it is important not let kilesas come in between the reality & knowledge. Practice in the morning & it can be realized in the evening . Practice in the evening & it can be realized in the morning (half day).
A wanderer asked Ven. Sariputta; “What is the most difficult thing in loka-the world?” Ven. Sariputta’s answers were; Free from businesses (activities) for the practice; live in seclusion for the practice; & seeing anicca. Not included the paramis in these 3 points. If practice with these 3 points will realize the Dhamma.
If you succeed with the no. ③ & will get it (discerning anicca). The Buddha &Sayadaw mentioned the importance of anicca in practice in their suttas & talks)
(Sayadaw continued to talk on the hindrances from the Singalovada Sutta)
The reason of having impermanence (conditioned dhamma) & can’t discern it is covering by hindrances. Then, how to solve it? For e.g, lobha arises & it will cover up impermanence. First, you have to contemplate the impermanence of lobha mind. After that continue the contemplation whatever the khandha shows you. Because of these hindrances that can’t realize Path & Fruit.
Dhamma Talks by Mogok Sayadaw--Part 10-18
發表於 : 2019-03-31, 14:15
 Impermanent & Taintless
30th May 1960
A person with the contemplation of impermanence & knowing of Impermanence is becoming taintless. With this, affection to the khandha of taint of sensuality (kamāsava) not arises. Thinking of it as it’s me, the taint of wrong view (ditthāsava) also not arises. Not knowing, the taint of ignorance (avijjāsava) also not arises.
Someone is doing the task of contemplating impermanence & knowing of impermanence becomes taintless. Become taintless means seeing the impermanence of one’s own khandha & others’ khandhas. Discerning of dukkha & anatta are in the same way.
Why is that? Because it only becomes anicca & magga, anicca & magga, etc. in the process & āsavas can’t come in between them (Sayadaw explained as it was impossible by prayer & rely on outside power with the simile of the hen & her eggs).
If you not contemplate, & then like the baby chicks die in the darkness of inside the eggs. It was like living in the darkness & dying in the darkness. Someone is discerning the beginning of the impermanence & continues the contemplation āsava will come to an end.
It’s like the hen & you must do the 3 jobs of anicca, dukkha, & anatta. Seeing impermanence is fulfilling the task of anicca, dukkha & anatta. The Buddha also taught aniccā vata saṅkhāra- conditioned phenomena are truly impermanent. Maybe you’ll complain as you’re still with the seeing of impermanence.
In this same sutta the Buddha gave another simile, i.e the simile of adze. If you contemplating impermanence, nyan is slowly eroding the kilesas. Each day erodes a little bit, etc. & lobha, dosa & ditthi are becoming fewer than before. If you continue the practice, it thins out slowly & at last disappear.
Don’t think about it as no benefit. If you ask me, when it will be finished? If the impermanence are ending & it’ll finished.
Dhamma Talks by Mogok Sayadaw--Part 10-19
發表於 : 2019-04-01, 13:47
 Dukkha & Nibbāna
24th June 1960
In the Udana Pali Text, the Buddha said that Nibbāna was existing. If you ask; “How it’s existing?” It is not existing for everyone. King Milinda asked Ven. Nāgasena; “What kinds of people have Nibbāna (realize)?”
Someone is developing the practice & knowing what should be known will get it. If you thoroughly penetrate DUKKHA will get it. You must remember this one (This point is very important. No one realizes Nibbāna by prayers & outside power without practice. Realization never happens without the practice of the 4 Noble Truths).
Someone thoroughly penetrates it as only impermanent dukkha sacca & will know that there is no sukha at all. Someone doesn’t penetrate dukkha sacca will not abandon samudaya sacca (i.e. tanhā) and, not develop magga sacca (the Eight-fold Path). With the continuation of the dependent origination process will never realize it.
I am asking you to contemplate feeling (vedana). And you’ll ask me; “Why seeing the arising & vanishing of it?” The reason is; after the feeling arises and before the contemplative mind (nyan) comes in, there are a lot of bhavanga cittas (life continuum minds) arise between them (i.e between feeling & nyan).
(This is the cognitive mind process mentioned in the Abhidhamma). At the time nyan comes in & seeing that the arising feeling is not there anymore. It is arising & vanishing & you only see that. And you’ll ask; “Isn’t contemplate the non-existence?” Non-existence is the concept of not really exist.
If you contemplate the not existing, & it’ll become contemplate the concept. In the text it also mentioned that vipassanā had to contemplate the present moment. Mind dhammas (nāma dhamma) are arising & vanishing in the rate of hundred thousand billions times within a wink of an eye. Therefore it’s sure that you’ll find it not there anymore.
When you come in for the contemplation, the arising feeling has appeared for sometime already. Therefore vipassanā means contemplate the not existing. There are 2 kinds of not existing. Totally not existing & from existence to non-existence. Totally not existing is concept. From existence to non-existence is not concept.
(Sayadaw gave an example of an elephant. An elephant came to the compound of a house, round about at midnight. It slept there & left some droppings & went away in the very early morning. People of the house woke up in the morning saw the elephant’s foot prints & the droppings.
But at that time the elephant was not there anymore. Although the people knew that the elephant was sleeping here last night. Should know anicca in this way).
Feeling is existing as the paramattha dhamma. Not existing is anicca (disbanding) which the contemplative mind sees it not there. It’s the knowledge of knowing the existence to non- existence. It’s not knowing the totally not existing. If you contemplate the existing & It becomes permanent (nicca).
If you contemplate the non- existence & becomes concept (paññātti). If you can catch on the existence to non- existence with the contemplation & becomes the real vipassanā knowledge. Feeling is arising and also disappearing. You only find this.
It’s the contemplation of the dukkha of the vedana. Magga only sees dukkha arising & dukkha ceasing. Vedana’s anicca is dukkha sacca, knowing it is magga sacca, tanhā-upādāna-kamma not arising is samudaya sacca & jati-jara-marana not arising is nirodha sacca.
By doing one & finish the 4 truths. Thoroughly penetrate dukkha sacca is your task. You can contemplate anyone which you appreciate (i.e, body feeling, mind & dhamma). If you see arising dukkha & ceasing dukkha & it’s right.
(Sayadaw continued to talk on Channovada Sutta, about Ven. Channa who committed suicide) Someone succeeded with the practice of seeing impermanence, & at the time of death could change the rebirth sign.
(Here Ven. Channa became an arahant before passed away) It was becoming a habitual kamma- ācinna kamma for him that with the practice he could change the rebirth sign.