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Dhamma Talks by Mogok Sayadaw--Part 12
發表於 : 2019-04-13, 12:49
Dhamma Talks by Mogok Sayadaw--Part 12-1
發表於 : 2019-04-13, 12:54
 Khandha Fuel, Kilesa Fire & Nibbāna
Someone discerns impermanence is near to the Nibbāna element. If the causes are ready for him & it’ll will change instantly. These were mentioned by the Buddha in the Udana Pali. No-one was asking him about them. But he himself was wanting the monks to know it. It was not teaching for a particular person.
Whatever khandha we have it, starts from not knowing (ignorance/avijjā). However, after you get it, and everyday becoming not good is true indeed. (Mentioned some of the everday saṅkhāra dukkha. These are really heavy burdened dukkha. Always living with delusion (moha) that human beings are not aware of it.
Even they fall in love with saṅkhāra dukkha.) By feeding & looking after it will never give you any benefit & satisfaction. Nothing is good will happen, instead only dukkha is increasing. You may think human life is good to have it. Yes, it’s better than animals. Except it has the chance to end dukkha than nothing is good about it.
(In millions of Buddhists how many of them really practice. No need to mention about non- Buddhist, the outsiders)
You’re taking the fuel as a lump of gold. Khandha is like fuel & kilesa is fire. The eleven kinds of fire are encircling the khandha & burning with it. Thirty-one realms of existence are like big fire. Without the cessation of ignorance and volitional formation (avijjā, saṅkhāra) by changing the realms of existence as fuels. And then burn with the fire of defilements.
Only with the extinction of fuel & fire will have peace. If dukkha exists & then sukha also must exist. Not arriving there is because of not knowing how to go there. Taking pleasure in burning with fire is ignorant pleasure (nutty human beings). Practising insight is expelling the defilements hidden in the khandha.
Then it’s the extinguisher of the kilesa fire. Only by using the path of holy water that kilesa fire will die out. There must be a place existed with the fire & fuel are extinct. With fuel & fire together beings are wandering in the 31 realms of existence with shame & disadvantage. We are looking for bodies for the funeral invitations.
The Buddha taught in the Udana Pali that the place of Nibbāna where the fuel & fire had been extinguished was really existing. I told you because it had been experienced by myself. Atthi bhikkhave ajātaṁ, abhutaṁ, asaṅkhataṁ, etc. Monks! There is an existing of an unborn, unbecome, unconditioned, etc.
Not knowing is avijjā, & tanhā is taking pleasure in things. We’re with ignorance & taking pleasure in the fuel & fire. With the cessation of both & the right knowing arises. This body is conditioned phenomena (saṅkhata dhamma) & arising by kamma, citta, utu & āhāra. Starting from the exit of saṅkhata (conditioned) will arrive to the asaṅkhata (unconditioned).
Saṅkhata & saṅkhāra are the same meaning. Mind phenomena (nāma dhamma) are the cause of sense objects & sense doors (aroms & dvaras). Therefore any one of the mind & body (nāma & rūpa) phenomena are not making by us. (Also not by the Creator)
The Buddha said; sabbe saṅkhāra anicca- therefore mind & body only have impermanence. Arising is saṅkhāra & dissolution is anicca. If you’re discerning impermanence & finding out the exit. If, becoming disenchanted, & you are ready for stepping out from the exit. If not wanting the saṅkhāra dukkha & mind/body disappear & asaṅkhāta Nibbāna arises.
Dhamma Talks by Mogok Sayadaw--Part 12-2
發表於 : 2019-04-13, 12:58
 Penetration of Dukkha
15th October 1956
If you get the knowledge of knowing dukkha sacca by yourself & the practice will be finished. I’ll show you how dukkha sacca appears & the way of seeing it. Someone already has seen it & be joyous with it. If not seeing yet & will have the inspiration.
Dukkhas are in the way of one ceases & another one arises continuously like a windmill. It appears in the knowledge as dukkha is going on like a machine. If you want to contemplate form (rūpa) & just form; to contemplate the mind & just the mind; it ceases & arises one by one continuously like a machine.
At first dukkha machine is going on. And after that dukkha machine is stopping. Dukkha machine going on is seeking dukkha. After that dukkha stopping is seeing sukha. And then the doors to woeful planes are closed & enter the stream.
If you have seen this kind of cessation 4 times & no more birth to come. You can make your own decision with the practice. And no need to ask others about it. And also no need to find a teacher.
(Explaning with the D.A process):
Viññānaṁ → nāma/rūpaṁ → salayatanaṁ → phassa → vedana → tanhā → upādāna → kama. Dukkha is going on with these 8 factors. All are going on with impermanence.
Whenever it arises is only impermanent dukkha arising. With the contemplation of impermanence; “Does it without these 8 factors?”
(i.e, every contemplation is within these 8 Factors) (Viññānaṁ to vedana are representing the 5 khandhas which is dukkha. Tanhā to kamma are representing kilesas which is samudaya)
We’re contemplating the dukkha machine going on. Whatever you’re contemplating these are only the process of the dukkha machine. (i.e, kāya, vedana, citta, dhamma).
At last all these dukkha extinct or without them is peaceful. When this knowledge of not wanting arises & dukkha machine is stopped. People who are not contemplating & taking the running of dukkha machine as me & mine. (How foolish it is?) Everyday whatever you’re doing except running the dukkha machine & nothing exists.
Walking, talking, cooking, etc. are the continuous arising of impermanent dukkha sacca. With the worldly views these are working for the livelihoods. But the real internal process is the working of the dukkha machine. This is someone seeking for dukkha sacca. With knowledge becomes sharper & ignorance & craving become thinner.
When it becomes very sharp, kilesa & dukkha cease. Without the kilesa is Nibbāna. Without dukkha is Nibbāna. Only by discerning impermanence light (obasa), joy (piti), etc will appear (i.e, The 10 sight corruptions). If you’re discerning impermanence & making the decision of in this life will see Nibbāna. Seeing impermanence is finding out dukkha sacca.
You have to continue the practice with perseverance. For some the discerning of impermanence is quite earlier. For some it takes quite a long time (So yogis shouldn’t discourage or disappoint with their practices). Not seeing impermanence is distorted & crazy knowing? Not knowing the process of the dukkha machine that we like it.
Khandha’s nature only has the rising dukkha & the falling dukkha. It is going on with these 8 factors & no other thing. Everyday these are uncountable. Before all of us were in this way. Without the practice in the future also with be this way?
Dhamma Talks by Mogok Sayadaw--Part 12-3
發表於 : 2019-04-13, 13:00
 Dhamma & Anudhamma
The 4 Paths, the 4 Fruits & Nibbāna are called Dhamma. Anudhamma is; for e.g, you’re contemplating feeling (vedana) & seeing the impermanence of feeling. Not only seeing them & later become disenchanted with it. Then this becomes anudhamma.
Why is that? Because these two dhammas (impermanence & disenchantment) can send you to the Paths, Fruits & Nibbāna. These are the differentiation of Dhamma & anudhamma.
If you get these 2 knowledges & making the decision that surely I’ll attain the Path, the Fruit & Nibbāna. I’m now talking it from the Saṁyutta Pali Nikāya.
Impermanence is born again & again, & also die again & again. With the penetration of dukkha sacca & will become disenchantment. Therefore we have to put effort in the practice to gain the anudhamma. At last you will thoroughly penetrate dukkha. And surely to attain the Path, Fruition & Nibbāna. Anudhamma will send you to the Dhamma.
Therefore have to develop the anudhamma. It’s called Dhammanudhamma patipatti – the practice in accordance with the supramundance Nibbāna Dhamma. A person practices the anudhamma will arrive to the Dhamma. You don’t get it by prayers. And not by worshipping to arrive there.
( All these points are very important for practicing yogis. Some Buddhists are relying on so much for the outside power that they don’t know clearly & miss the real practice mentioned in the suttas).
Anudhamma has 5 magganga (The path factors). After thoroughly, penetrate dukkha & become the 8 path factors. The Buddha taught them for practice but you all are using it for worship.
(In Burma some Buddhists using the Pali verse Dhammanudhamma patipatti for worshipping the Triple Gems; Buddha, Dhamma & Sangha. Above Sayadaw referred to this point).
Sakka (i.e, king of the heaven) asked the Buddha about what was the reason, some in this life attained Nibbāna & some not? You have to know that in this question not mentioned about perfections (paramis). In the Buddha’s answer also not including paramis.
You all have to die, so I will taught to you the way of dying before. Vendana arises, & if you discern impermanence by contemplation, then no clinging to it. And at near death will has no clinging with it. If you die with clinging & will not attain Nibbāna in this life. (i.e, living& dying with craving & clinging)
The Buddha’s answer was not dying with craving & clinging & the person would attain Nibbāna. There is no clinging if discerning impermanence, disenchanting & ending with it. So you have to live with no clinging. There is no clinging only with the practice. With a lot of contemplation on impermanence it becomes disaffection & even disenchantment.
Therefore impermanence is really dukkha sacca. It is not only becoming disenchantment even will become not wanting of it. Here is not including about paramis. The important thing is clinging or not clinging. You have to practice to know yourself of clinging or not clinging, having pleasure or not having pleasure, & having desire or not having desire to the khandha.
Vipassanā practice is to strip off clinging. During at living & dying have to strip off clinging with vipassanā. In this way will attain Nibbāna. In the world nothing is fearful than clinging not falls away. A person practicing with anudhamma & clinging will fall off.
Dhamma Talks by Mogok Sayadaw--Part 12-4
發表於 : 2019-04-13, 13:07
 Dependent Arising & The Four Noble Truths
The Buddha was asking us to contemplate the internal phenomena to free from ageing, sickness & death. Ageing means it is near to dying. You have the khandha that ageing & death come to be. You all are never searching for the faults of the khandha. Khandha is the cause of ageing & death. Therefore however you are making adjustment & looking-after, it’s only leading to ageing & death.
1. To know ageing & death is number one (i.e, to know dukkha sacca).
2. To know the cause of ageing & death is number two(i.e, to know Samudaya sacca)
3. With the cessation of the 5 khandhas, ageing & death will cease.
4. By practicing for the cessation of the 5 Khandhas that ageing & death cease. (Numbers 3 & 4 are Nirodha & magga sacca). Then we know that without the 5 Khandhas is Nibbāna. If you contemplate or know how to think & the 4 Noble Truths will arise. You will also know the faults of the khandha.
You have to be stayed away from the horrible ageing & death. (i.e, to be abandoned) Should not get it with prayers. You all are too silly. (Common Buddhists have ignorance & bhava-tanhā). Because you don’t know these 4 points. The day when you know it & dukkha will be finished.
(Continued the contemplation backwards/ patiloma by using the D.A process). Because of craving & khandha arises. (i.e, samudaya & dukkha) with the cessation of tanhā and khandha will cease (i.e, the knowledge of knowing the cessation of dukkha./ Nirodha sacca).
If you can practice for the cessation of tanhā & khandha will cease. (i.e, the knowledge of magga sacca) (Continue the contemplation backwardsly with these 4 points) Because of the internal sense-bases (ajjhatta āyatana) and craving (tanhā) arises. You have to contemplate the 6 āyatana with insight.
For e.g., tanhā arises from the eye. If tanhā arises & will get the khandha. With the khandha ageing & death will come. Not contemplating the eye as anicca, dukkha & anattā that tanhā arises. Now you caught the culprit. You’re taking pleasure, appreciation & love on the eye that tanhā arises. With it arises & will get the khandha.
And ageing & death come to be. If you don’t know how to use the eye, ageing & death arise. Knowing how to use it will not arise. (Other āyatana also have to know in this way.) It’s clear to you that without the khandha is good. (He talked about a great peta was living near the Ganges River & didn’t had the chances to drink water)
Whenever tanhā not dies & beings are becoming the hungry corpses (i.e, die with tanhā that always in hunger & thirst. This is tanhā nature).
Dhamma Talks by Mogok Sayadaw--Part 12-5
發表於 : 2019-04-13, 13:14
 Dependent Arising & The Taints
The Buddha taught in the Saṁyutta Nikāya; someone knows (jhanato) & sees (passato) will free from the taints (āsavas). Describe with words it seems to be a lot. If condense it, only with greed, delusion & wrong view (lobha, moha & ditthi).
If you can’t abandon delusion, D.A process starts form the beginning. Avijjā paccaya saṅkhāra…..& continue to dukkha. (Moha is the same as avijjā). For greed, starts form the middle & arriving to the end of of dukkha & restarts again form the beginning (wrong view & greed are starting in the middle. Therefore these 3 taints are turning like a whirlpool (i.e, avijjāsava, kamāsava & ditthāsava) .
Remember it as a dukkha whirlpool. If you possess with impermanence & it’ll cut off the D.A process which starts in the beginning of avijjāsava & in the middle of kamāsava respectively. Ditthi also falls away in the middle.
Therefore if you can contemplate impermanence thoroughly the 4 taints cease. D.A process starts at any point will come back to the beginning. How did we live before? We must say control by the taints.
In the khandha an itchy sensation arises. And observe, it’s not telling you as vedana, after it arises & passes away. This is the cessation of ignorance. Vedana is saṅkhāra dhamma. Impermanence is dukkha sacca. It becomes dukkhe ñānaṁ - knowledge of knowing dukkha. Avijjā is cutting off in the beginning.
If cut off in the beginning & saṁsāra comes to the end. Without the beginning is also without the middle. And also without the end & saṁsāra stops. Dukkhe ñānaṁ is vijjā. It becomes vijjā & avijjā ceases. You have to contemplate to discern impermanence.
Whatever dukkha is from avijjā. Whenever with the discerning of impermanence avijjā & dukkha are cutting off. Normally we think it as only the contemplation of impermanence. In the body whatever phenomena appear except the arising & passing away; “Do it have anything?” To get this knowledge the Buddha had to fulfill the paramis/perfections for 4 incalculable aeons + 100000 aeons.
So don’t take it as easy. People don’t know impermanence are really quite pitiful. Even die with seeing one impermanence is nobler than living 100 years without seeing it. (Sayadaw was quoting the Pali in the Dhammapada). Knowing these things mean you’re a person with great power &good fortunes.
(This referred to many wholesome kamma someone had cultivated in the past. Most Buddhists not know these thing that wasting their precious lives & times with useless & fruitless things)
The ignorance of dukkhe añānaṁ- not knowing dukkha is disappeared. Dukkhe ñānaṁ is vijjā- Knowing dukkha is knowledge. With the knowing that ignorance falls away (This is passato). Not by what others are telling you. It’s by seeing the impermanence of vedana.
Vedana nirodha tanhā nirodho- with the cessation of feeling & craving also ceases. And it becomes dukkha samudaye ñānaṁ- knowledge knowing the cause of dukkha. the cause of dukkha, samudaya ceases (i.e, the cessation of tanhā).
So you get the 2 Noble Truths. At the time of contemplation of impermanence, tanhā not arising and you gain the knowledge. If you penetrate the 4 Noble Truths & become a stream enterer. You can only hear these things for sometime. You don’t find it in the books. Dukkha samudaye ñānaṁ-you get the knowledge of knowing the cause of dukkha.
Taint of sensuality (kamāsava) and taint of becoming (bhavāsava) cease (by seeing impermanence). D.A process is cutting off in the middle. So only one taint left (i.e, ditthāsava). This is you don’t know how to take it. I’m feeling good, I’m suffering, etc. not arise (i.e, on vedana).
Why the Buddha said ; jhanato passato āsavakkhayaṁ vadami? I say; someone contemplates & discerns impermanence all the taints are vanished. By discerning impermanence becomes right view & taint of view (wrong view) not exists.
The knowledge of the way for the cessation of dukkha arrives in your heart. Dukkha nirodha gamini partipadaya ñānaṁ- you get the knowledge of the way to the cessation of dukkha. If the taints are gone will attain. Nibbāna. Still dukkha nirodhe ñānaṁ left. The 4 taints are the cause of āsavas.
If they cease still dukkha can arise? Khandha not arises & then becomes dukkha nirodho- the cessation of dukkha. Dukkha nirodhe ñānaṁ- you get the knowledge of the cessation of dukkha. With the contemplation & seeing impermanence you get the 4 knowledges.
Continues with the contemplation of impermanence & dukkha disappears. And it becomes dukkha nirodhe ñānaṁ-knowledge of the cessation of dukkha. You have to practice carefully up to this point.
By seeing impermanence & get the following 3 knowledges.
① Dukkhe ñānaṁ-the knowledge of knowing dukkha.
② Dukkha samudaye ñānaṁ- the knowledge of knowing the cause of dukkha.
③ Dukkha nirodhe gamini patipadaya ñānaṁ the knowledge of knowing the way to the cessation of dukkha. If you can follow to the ending of impermanence & it becomes,
④ Dukkha nirodhe ñānaṁ- the knowledge of knowing the cessation of dukkha, and then fulfill the 4 Noble Truths at the same time. Therefore knowing the 4 Noble Truths is impermanence.
With impermanence the 4 taints are abandoning. And cutting off the D.A process in the beginning, in the middle & in the end. And then fulfill the 4 Noble Truths. These are not by book knowledge. It is right by direct seeing. You can make this decision that impermanence covers all of them.
In the 31 planes of existence only anicca & saṅkhāra exist. Only impermanence exists. Therefore I am talking them base on impermanence. For the Buddha it took 4 incalculable & 100,000 aeons, Ven. Sariputta & Ven. Mahā-moggallana each took one incalculable & 100,000 aeons to fulfill their paramis for this impermanence.
If you don’t get this knowledge & can’t become a stream enterer to arahant. They all practiced for the searching of this impermanence (It’s easy to say about this. But all living begins are swimming in the ocean of dukkha saṁsāra very firmly without ending is not seeing this one). You all must have to practice firmly with the 4 right exertions (sammāppadana) on this impermanence.
If you can follow impermanence will reach beyond the 31 planes of existence. In the 31 planes of existence only exist ageing, death, arising & dissolution. Beyond is without them. It refers to Nibbāna. If you don’t discern impermanence will not see dukkha. If you’re seeing dukkha & will see Nibbāna. Without seeing impermanence & can’t see the ending of it.
Don’t take the 31 planes of existence with mathematical numbers. If you condense them all only get two, the arising & the passing away. Condense again these two &get only one- the ending of the arising dukkha & the passing away dukkha (i.e, one Nibbāna Element).
Dhamma Talks by Mogok Sayadaw--Part 12-6
發表於 : 2019-04-13, 13:17
 Dangers the Worldlings Can’t Escape
The Buddha displeased with what the worldlings were thinking about. These are the thinking of the uneducated run-of-the-mill people. There are dangers cause by great fire, floods & insurgency which separate parents & children (For e.g, Japan Tsunami, Syrian War etc.).
They’re worrying with these 3 dangers which can separate them. Anyhow with these matters, parents & children can be reunited. The dangers worldlings can’t help or do anything to each other are; the danger of ageing. The mother can’t save her son. And also the son can’t save his mother, another danger is illness.
After that comes the danger of death. These are the 3 dangers living beings can’t do anything about them. (These are from the Baya Sutta of the Aṅguttara Nikāya.) But the Buddha said that we could be saved from these dangers. Therefore still we have hopes.
Following the way or the path of no khandha can escape from the dangers of aging, sickness & death. If the parents have love & compassion to the children, vice versa must ask them to follow the maggan way (the Noble Eightfold Path)
The maggan arises by itself or by causes? It arises by causes. If you have the right attention towards its arising & maggan appears. With the objects of the 5 khandhas & the maggan can arise (the 5 khandhas are aroms & maggan is arammanika). In the whole of saṁsāra we didn’t know the cause of maggan to arise.
Therefore in the whole of saṁsāra we were ending up with tear shedding shows. It’s important for me to show you the way. Also importance for you to turn towards it. If you don’t do it well will have a good tears. In speech it’s the 5 khandhas. In reality anicca dhamma exists.
I have to show you, because it doesn’t exist or you don’t know about it? As long as you don’t know it, like the mother can’t save her son & the son can’t save his mother. You must turn your knowledge towards impermanence. All minds are anicca, dukkha & anattā.
You have to know your mind arises & passes away. If your knowledge comes in later & D.A will continue. Between the impermanence & magga don’t let other minds come in. If doesn’t matter if separate between them with bhavaṅga cittas (life-continuum minds)
Dhamma Talks by Mogok Sayadaw--Part 12-7
發表於 : 2019-04-13, 13:20
 Just Intrinsic Nature
Among the phenomena for the round of existence, wrong view is the worst one. Only with the wrong view falls away first, & other kilesas will fall off. As long as wrong view not falls off & don’t take it as you’re safety. Wrong view is sticking in the Khandha.
Why is that? Because of not seeing anicca nature of the khandha. We’re clinging to the 5 khandhas as me, he, man & woman. Ditthummattaka means craziness with wrong view. Are you on the right path or with craziness & blindness? Someone has wrong view whatever life he is in, & just for dying.
(Sayadaw gave the example of insects playing around the candle light foolishly &kill themselves & harm themselves).
It’s important to have appreciation on not a being (ni-satta), not a soul (ni-jiva) & only the intrinsic nature (sabhāva) of phenomena. For e.g, there are itchy sensation (unpleasant feeling), good feeling & neutral feeling. Are these living being? Are these man or woman? It’s not a being (ni-satta).
Is it also a soul? It’s just feeling. It is arising at ① & vanishing at ②. It arises by the contact of object & sense door (arom&dvara). Can you say it as a soul? It is just only feeling. Therefore everytime feeling arises is not a soul. The Buddha said that it was an intrinsic nature (sabhāva).
(The existence of a soul is the very deep rooted problem or wrong view in all human history. Only a Buddha declared it as wrong view. Even most Buddhists not knowing the Pali suttas still believe in the existence of a soul.)
Therefore in the 5 khandhas whatever arises take it as sabhāva dhamma. You only have the intrinsic nature in your whole body. You can’t say the arising dhamma is round or flat.
Also you can’t say white or red, just the intrinsic nature. In this way wrong view not arises. Can you held it? Nothing exists also not right. Exist as its intrinsic nature arises & intrinsic nature passes away. Vedana arises & vedana ceases, mind arises & mind ceases, etc.
If you know it as is surely free from wrong view. And then it becomes right view. So knowing it as the intrinsic nature & free from wrong view. Feeling, mind are only in name. In reality it’s sabhāva dhamma. Sabhāva dhamma arises & sabhāva dhamma vanishes, etc.….. Just observing the khandha & will only find them.
Sometime you say don’t make me angry. This is dosa sabhāva. You take dosa as me & it becomes wrong view. Can you held on this dosa? Can you make it your own? It’s clear that not knowing it as sabhāva & wrong view arises. With wrong view & you have to go apāya (painful existence).
It happens because you don’t appreciate ni-satta, ni-jiva & sabhāva. Sabhāva arises, & sabhāva ceases, how can it be included satta&jiva (a being & a soul). This is the way of dispelling wrong view quickly. It came from the Dhammasangani (the first book of Abhidhamma). I am telling you very often that it’s not like the light appears & then disappears (i.e, not change into something).
It is arising here & not existing here. This is the knowledge of a stream enterer. At the time of not practicing will say man & woman. At the time of sitting you can’t find a person or being. Only find the sabhāva. A person wants to enter the stream, after this knowledge will become a sotāpanna.
If sabhāva dhamma is not arising & sabhāva khandha disappears. You can’t find anything of form, feeling…..&mind. At last even you can’t find sabhāva dhamma. The 5 khandhas cease. Dukkha sacca ceases, because the 5 khandhas are dukkha sacca. With the cessation of dukkha & you can’t find them. It arises & vanishes without any break.
Is there any dukkha greater than this one? In a blip the sabhāva khandha not exists. You’re separating from dukkha nature & staying with peaceful nature. This is inclining towards Nibbāna. Seeing it is the Path Knowledge. Dukkha nirodho Nibbānaṁ _ the cessation of dukkha is Nibbāna. By discerning Nibbāna & the coarser wrong view falls away. If you can’t find the sabhāva anymore & wrong view totally falls off.
Therefore I am asking you of do your khandha disappear? With ditthi falls away you get light. Aloko udapadi-light of knowledge arises. Some yogis are saying as it seems like sand grains are collapsing (talking their experience of anicca). Ultimate reality (Paramattha dhamma) is without the body. You can’t talk with a body. The body is a concept.
If you still have the body & this is not the dhamma to Nibbāna. Abandoning not a being (ni-satta), not a soul (ni-jiva) & seeing intrinsic nature will become ultimate reality. Ditthi falls off & free from dukkha are at the same time.
The past kammas with you to painful planes; & the present kammas to woeful births were done with foolishness. As soon as ditthi falls away and the future kammas which will arise are gone. Ditthi not falls away is because you see the body. Ditthi kilesa is keeping the kammas to woeful births with it.
(Sayadaw continued to talk about the importance of abandoning wrong view with the similes of the head hairs on fire & by torturing with spears). If vedana arises even not using as vedana instead contemplate as sabhāva arises & sabhāva passes away.
Dhamma Talks by Mogok Sayadaw--Part 12-8
發表於 : 2019-04-13, 13:25
 Ignorance & Craving
[Avijjā & tanhā are the roots of saṁsāra. People have ignorance used to do unwholesome actions, & with craving wholesome acions (such as dāna & sīla) Therefore avijjā leads beings to lower saṁsāra (woeful planes) & tanhā to higher saṁsāra (blissful planes). Which one of them is the more fearful one? Tanhā is cunning & avijjā is straightforward. Tanhā is sharper than avijjā.
Tanhā is very good in deceiving people. Because of its effects & ignorance can lead to saṁvega. Because of its effects & tanhā leads to heedlessness. (For the comparison of them, Sayadaw gave the examples of the monk Devadatta & the god king Sakka. Their characters & background stories were very good for contemplation.) Avijjā & tanhā take root in the 5 khandhas. Therefore with sight on the 5 khandhas, avijjā becomes vijjā & tanhā becomes alobha]
Avijjā & tanhā are the water roots of dukkha. They support the khandha tree to grow. Whatever khandha tree grows out only ageing, sickness & death. Practicing vipassanā is cutting off the 2 water roots. Avijjā is not knowing the truth. Tanhā is clinging to the planes of existence.
Therefore someone has strong avijjā & without knowing, usually done unwholesome things. Someone with tanhā usually done wholesome things. Instantly you will not clear about why tanhā doing wholesome things. If done unwholesome things will stay with the lower round of existences.
The 8 great hells to 120 small hells will be one’s own properties. With tanhā & done wholesome things (dāna, sīla, etc.) are for the plenty of fortunes in the next life & conveniences.
This is the water root of higher round of existence. As dukkha sacca both of them are not much different. Avijjā is not knowing the 4 noble truths. Tanhā is craving for one’s khandha, properties & future lives.
Avijjā encourages unwholesome dhammas (Sayadaw made some points of them in human life e.g, actions for livelihood. And continued to explain some of the causes for making merits with tanhā). This is the root of higher saṁsāra & not want to free from vatta (round of existence).
Therefore without cutting off both of them (avijjā & tanhā), wandering to & fro between upstream & downstream of higer & lower saṁsāra. Having affection for the next khandha that do merits in this life. And asking helps for the blissful saṁsāra and not wanting to include freedom from the vatta.
Next time if you make merits done it with the desire of freedom from the vatta. Avijjā is doing things blindly. And tanhā is doing things for the comfort of the khandha. Someone has tanhā not wanting to do vipassanā. Because vipassanā is cutting off tanhā. With an ordinary ear we take tanhā as good.
We don’t know dukkha sacca that want to be long life & plenty of things. Avijjā & tanhā, which one is more fearful? Tanhā is cunning & more fearsome.
If you have tanhā & not free from vatta. Before we didn’t know about tanhā & were very afraid of avijjā. Beings fall into hells have saṁvega (sense of urgency) & want to be freed from dukkha. Beings in deva & brahma heavens don’t have this desire. Tanhā persuades them with goodness (i.e, heavenly & jhanic pleasures) & the desire of wanting to be freed from saṁsāra not arises.
(This point is very interesting. Because of bhava-tanhā, some Buddhists created special heavens for coming & going after the enlightenments. This became saṁsāra with tanhā or bhava-tanhā. Is Nibbāna conditioned or unconditioned?)
The results of avijjā lead to saṁvega. The result of tanhā turning toward pleasures & enjoyments.
(If we contemplate deeply on tanhā with the suttas teachings & will know the cunning, harmfulness & dangers of tanhā. If combine with wrong view even unthinkable of their consequences. With ditthi- tanhā beings can do any evil things they can think about. Therefore the Buddha was warning us urgently for, first to abandon ditthi, later tanhā & avijjā)
Avijjā & tanhā take roots in the khandha.
(For this point, Sayadaw gave the example of playing with a caned ball. Khandha is like the caned ball, avijjā & tanhā are like right & left feet kicking the ball up & down. In one of his talks, he gave another example of the foot baller & the ball i.e, soccer.
The Burmese caned ball was a good example for ignorance & craving to the khandha. This was an excellent talk on ignorance & craving for frequent contemplation. This talk give us a lot of insight into the Buddha’s Teachings & the differences between the other schools.)
Dhamma Talks by Mogok Sayadaw--Part 12-9
發表於 : 2019-04-16, 13:01
 Everyone is a Thief
Saṅkhāra dhamma is the 5 khandhas. The five khandhas are conditioning by others. In there doesn’t has any quality or power of one’s own. The 5 khandhas are relying on others. The khandha arises with the 4 conditions of kamma, citta, utu, āhāra. Let’s put aside the 4 mind khandhas for just now. Form is conditioning by kamma.
For e.g., it makes the eye sensitivity to arise (i.e, cakkhu pasāda). The other 4 sensitivity matters are also the same. Don’t take it as my eye, my ear, etc. With the observation, if the mind is clear & the physical form also becoming clear (If someone is very angry and the face becomes ugly).
If the temperature is hot & physical body feeling tired. By eating good foods and has a plump body. With poor in foods become thin. Can be touched & measured is form (rūpa), & has 4 causes. These are form saṅkhāra dhamma.
Adding with the conditioned mind dhamma & become special. If kamma is asking you to die & will die. And asking you to be alive & will be alive. The mind arises by object & sense-door (arom & dvara).
For e.g., before 2 cymbals is not hitting each other & hearing consciousness not arises. And only after hitting together & it arises. Eye sensitivity (cakkhu pāsāda), ear sensitivity (sota pāsāda), etc.… are from the passive sides. Form, sound, etc.……are from the active sides. With both sides contact together (phassa), seeing consciousness, hearing consciousness, etc.….. arise respectively.
They all are arising by the conditioning of others. So remember them as saṅkhāra dhamma. The 5 khandhas or mind & body are the assemblage of saṅkhāra. Don’t let I & me interfere with it. With the interference you’re stealing other’s properties. I & me go interfere with it because you don’t know it as saṅkhāra dhamma.
I am not talking about interfere in speech. Don’t interfere with thought & view. If you don’t use it in speech & nothing can be said. For a long time not knowing about these things that taking them as me & mine. If you think about it & reflect on them, thinking with me & mine will fall away.
Knowing it with the causes that can make it falls away. Me is ditthi & mine is form (rūpa). We steal things not belonging to us & falls into apāyas. Therefore ditthi is a thief. Taking things made by others as me & mine & with theft arriving to apāya.
In the whole of saṁsāra we were committing thefts & it was sure mostly in the apāyabhūmi. We’re not free from committing stealing with wrong view in any life. We were stealing in the human & heavenly worlds. Can’t abandon our habit of stealing & mostly in the apāya (woeful existence).
If no-one clears it away for you & will continue the stealing. Even with theft in the present punish by law. And it should be punished by dangers of saṁsāra. With wrong view & making it one’s own that will arrive apāya. Whenever if you can’t abandon your stealing habit will not free from saṁsāra.
Ditthi is very bad indeed. With the Buddha arose in the world & met with a good teacher, and only sometime came as not me & not mine. Knowing it as not belong to you, the mind & body become not-self (anattā). Only when a clay pot is broken people take it anattā.
Even you’re still alive mind & body are not yours. Even before perishing mind & body are not yours. Then you know anattā very well, but not on its sign, characteristic (lakkhana). The Buddha taught as rūpaṁ anattā, vedana anattā, etc.- form is not-self, feeling is not-self, etc. Therefore it’s clear that the present 5 khandhas are not-self.
I’ll explain the lakkhana. The Buddha not taught it as Anatta Sutta, but as Anatta Lakkhana Sutta. Originally it is not-self. And abandon its original nature is lakkhana. Only knowing anattā is not finished yet. Arriving to the point of lakkhana will be good. At the time of arising is anattā & its dissolution is lakkhana. With the combination of the two & anattā lakkhana become completion.
Knowing them is anattā lakkhana nyan, getting the anattā lakkhana nyan & attā falls away. Knowing the arising & passing away is nyan-knowledge of anattā lakkhana. If you don’t know anattā, knowing lakkhana is impossible.
So, you don’t know anattā. And when it shows the lakkhana for your going to apāya. (for e.g., a dear one dies become sorrow, lamentation, etc.) Don’t know the original anattā, when it shows the lakkahana & we quarrel with the Buddha & Dhamma.
So living beings are always living with atta ditthi that mostly in the woeful planes. At last anattā lakkhana nyan come back to the impermanent phenomena. Vedana arising is anattā & its dissolution is lakkhana. Seeing of them are nyan. Combine together become anattā lakkhana nyan.
In the Chachakka Sutta, the Buddha explained it more clearer (Mejjima N.) the causes are anattā, so the results are. Anatta lakkhana nyan is the the 5 magganga. Of the 5 magganga right view is the leader. When you’re making it me & mine & leading by wrong view. Ditthi & tanhā are mixing together. During the 5 magganga arise and cutting off tanhā, upādāna & kamma.
Therefore anattā lakkhana nyan not only cut off ditthi but also including tanhā. D.A process is cutting off in the middle. Avijjā becomes sammāditthi & also it cut off in the beginning. And become vijjā udapadi-knowledge arises. This is referring to Nibbāna.
Tanhā nirodho also Nibbāna- the cessation of craving. (Sayadaw continued to talk about Subhadda the wanderer, the last disciple of the Buddha) if someone knows anattā lakkhana nyan & at any time there will be always with sotāpanna, to arahant. Therefore you all have to practice with faith.