Dhamma Talks by Mogok Sayadaw--Part 5

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Dhamma Talks by Mogok Sayadaw--Part 5-10

文章 Nalorakk » 2019-01-09, 14:46

[10] Dukkha Exists and Dukkha Ceases
9th to 12th February 1961

(The following 4 talks were based on the Anuradha Sutta)

T1
Where was the beginning of this life came from? Sankhara paccaya viññānaṁ:Volitional formation conditions consciousness (here rebirth consciousness). So, it started from the mind. Following it to the end; Dukkhakkhandhassa samudayo hoti—The whole mass of suffering arises. (see the 12 links of D.A process which lead to Dukkha).

So, it’s the assemblage of dukkha. In the whole life whatever happens all of them are the assemblage of dukkha. It’s the arising of the assemblage of dukkha. Therefore, whatever is happening in the body and mind are the truth of dukkha (Dukkha Sacca).

They are arising and passing away that have to take it as dukkha (born and die all the time every moment). In all the 12 links of D.A process each of the link doesn’t arise itself alone but with other dhammas together.

(Every mind at least has the 7 universal mental factors together with it. See the Abhidhamma, especially the conditional Relations—Patthāna). Therefore, it’s the assemblage of dukkha and not a person nor a being. From birth to death is the process of dukkha. Ven. Anuradha was discerning impermanence but couldn’t realize Nibbāna.

Because he was hindered by wrong view. Whatever arising is dukkha sacca and without dispel wrong view like this, the contemplation will not lead to the realization of Nibbāna. From the 6 sense doors whatever arises is only the assemblage of dukkha arising.

By knowing in this way wrong view falls away. After that come the contemplation of impermanence. And then you will realize easily the Path and Fruition Knowledges.

Dispel wrong view first and later do vipassanā. If you don’t know the khandha arising process can’t dispel wrong view. Before dispelling wrong view, first have to know the khandha process.

Khandha process (D.A) →dispel wrong view→vipassanā (insight practice)→Path and Fruit. Dukkha can’t arise without samudaya(cause).

For example, because of viññānaṁ samudaya (caused by consciousness), mind and body dukkha arise (viññānaṁ paccaya nāma-rūpam), etc.

Therefore in the whole saṁsāra, samudaya and dukkha processes are arising all the time. No personality nor a being is inside the natural process (natural phenomena of the process)

Here Samudaya not refer to lobha but for the causes. The causes of dukkha and the results of dukkha exist only. Not a person nor a being arises.

Among the 4 Noble Truths; the 2 truths of Samudaya and dukkha are already explained. There are 2 more truths; magga and nirodha have to be explained. It needs a teacher to help.

Sankhara nirodha→viññānaṁ nirodho→ follow to the end; Dukkhakkhandassa nirodho hoti—With the cessation of Volitional formation→consciousness ceases…… The whole mass of dukkha ceases. (see the 12 links of D.A process)

The whole assemblage of dukkha ceases. It will only cease by contemplation and practice. Therefore, magga and nirodha; samudaya and dukkha are in pairs. Cessation by itself is naturally arise and cease. Contemplation of the cessation is ceasing by not wanting it. Can only contemplate by not wanting it, you’ll see Nirodha—the ending of Dukkha.

The physical body is still exist but you can’t see the khandha process. It ceases in knowledge (mind). If khandha ceases then dukkha also ceases. If Khandhas are arising in serial then dukkha also arising. So, if you know the khandha process, the arising and ceasing of it and wrong view will fall away.

T2
Whatever arising in the khandha is dukkha arising. If you can catchmup with the arising dhamma, then you are contemplating of dukkha sacca. It becomes, the arising dhamma is dukkha sacca and the contemplation is magga sacca.

If you can’t catch it and connects with dukkha sacca. Originally there is no person nor being in it. I am helping you dispel wrong views which will send you to painful rebirths. Following with the knowing is getting the magga.

The reason saṁsāra was long for us was never had been followed dukkha sacca with knowledge before. Without it, Dukkhakkhandassa samudayo hoti—the whole mass of suffering arises. With knowledge;

Dukkhakkhandassa nirodho hoti—the whole mass of dukkha ceases. So, I remind you always follow with knowning. Asankhata dhamma (unconditioned phenomenon) is Nibbāna.

The way to it is vipassanā. The reason we were wandering in saṁsúra was without vipassanā before. (Continued to talk on citt cittānupassanā ) If seeing the arising mind contemplate it. If you can’t catch it, them contemplate at feeling.

Again if you can’t, then contemplate on craving. Whatever mind arises from the 6 sense door have to contemplate. If you can’t will mix-up with the I-ness. For e.g, when itching mind arises and becomes I am itchy. It becomes identity view (sakkāya ditthi).

(Continued the story of Anuradha) The question of after a being dies still becoming? Death is dying consciousness and birth is rebirth-linking consciousness (patisandhiviññānaṁ) There is no being in it. In the beginning it’s dukkha sacca.

In the middle and at the end also dukkha sacca. There is no being for dying and becoming. This kind of question the Buddha never answered because it was asking with wrong view. No need to answer for it. In that way wrong view is falling away.

Wrong views fall away by knowledge is cula-sotāpanna. Have the same right view as sotāpanna). It’s not falling away by contemplation. After falling away by knowledge with contemplation is easy to get the Path and Fruition Knowledges.

If wrong view is destroyed one of the unwholesome roots is falling apart. Anuradha himself didn’t know know how to exactly answer the question meaned, he himself had wrong view and doubt.

T3
(In the beginning of the talk) Only after dispelled wrong view by knowledge should do the vipassanā contemplation. Because vipassanā contemplation is working with the paramattha dhamma (ultimate phenomena).

Everything arise from the 6 sense doors of mind and body process; no person nor living being exists. For example, from the eye door eye consciousness arises, good or bad feeling, like or dislike tanhā, etc… no phenomenon has any person or living being. Person or being is only exists in speech and not in reality.

(continued the Anuradha’s story) The Buddha answered to his questions posed by other sect, and first cleared away his wrong view and doubt. With regarding to the 5 khandhas, using the 3 universal characteristics and explained to him in the Q&A forms. Whatever arising from the khandhas; all are anicca, dukkha and anatta dhammas and not include person nor living being.

If wrong view and doubt are not destroyed whatever rebirth is taken, the seed of hell will follow behind as latent tendency. Even arrive to the celestial and Brahma god realms the seed of hell follows together there. In everyday life people are looking after their bodily needs seem to be have compassion for themselves.

If you really have pity on yourself must destroy wrong view and doubt. Without the seed of hell falls off you have to carry your burdened khandha as chicken, pig and cow. Become a horse is better than a pig because you have to work with your shoulder and back (toiling for human).

As a pig serves with your flesh (eaten by human). In hell, it’s worse than a pig. Suffer alive in hell and can’t die. Pig dies only once but the hell being dies instantly and borns instantly. It continues until the kammas are finished. (The last part of the talk had strong saṁvega)


T4
The duty of the Buddha and savakas were explained about the khandha and its process. The duty of the Buddha was teaching people about the way of practice and how to do it. Your responsibility is practicing to end dukkha.

In talking about how to do it, I have to point out the process of the khandha—D.A process. If you want and you can cut it. If you don’t want also up to you. If you don’t want then just stay with dukkha. Dukkhakkhandassa samudayo hoti— the whole mass of suffering will arise. You have to do the practice from the vapassanā knowledge to the Path Knowledge.

Even by practice if you can’t cut it off in this life, and in next life you’ll sure about it. I can give you the guarantee. Why? Because near the end of his life the Buddha told about this to Subhadda (see the Mahāparinibbāna Sutta). But you have to practice without fail. Don’t doubt about it.

It’s like the example of building fire by rubbing the bamboos. To become hot is our duty. The fire to come out is dhamma duty. It becomes hot fire will come out. With contemplation and seeing impermanence, wrong view of permanence can’t arise. By killing ditthi tanhā,

upadānā and kamma, and no future birth will come into existence. Without the cause of tanhā, upadānā and kamma the future result of birth can’t arise. Saccanulomika Nyan — knowledge according to the truth is the knowledge of seeing impermanence.

Impermanence is dukkha sacca and knowing is nyan. Therefore this is the knowledge, in accordance with the truth. Whatever arises in the khandhas contemplate as dukkha arises and dukkha passes away.

Knowing them is saccanulomika nyan. After that continue the contemplation until become disenchanment and the ending of it. The ending of dukkha is Nibbāna.

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Dhamma Talks by Mogok Sayadaw--Part 5-11

文章 Nalorakk » 2019-01-09, 15:04

[11] Can’t see Nibbāna with wrong view
13th to 15th February 1961

[The following talks were based on Channa Sutta, Samyutta Nikāya. It mentioned about important of right view, and the teacher. In most of Sayadaw’s teachings, he emphasized on right view and corrected people wrong views by using D.A teaching and other suññāta dhammas.

Wrong views are very deep rooted in the mind of living beings up to the Brahma gods. In the 4 stages of enlightenment, the first one is destroyed wrong views. Even the Buddha referred to it as mahā tanhā—the great craving. It was so deep rooted in living beings mind that during the Buddha’s time even some monks near the Buddha had wrong views, e.g Channa, Anuradha, Yamaka.

May be this was one of the reasons some later Buddhists formulated new ideas and thinkings into his teaching and caught up again in wrong view. In the Brahmajāla Sutta, Dĩgha Nikāya, the Buddha mentioned 62 grounds for formulation of wrong views.

He revealed that direct meditative experiences were the most frequent cause for formulating a view, while speculative thoughts assumed only a subordinate roles. Forty-nine instances appear to be based purely or at least in part on meditative experiences and again only 13 instances based on purely reasoning]

T1
[In the beginning Sayadaw made a very strong emphasis on right view before vipassanā practice. He said without understanding D.A and practicing vipassanā couldn’t realized Nibbāna. Because the views of eternalism and annihitionism prevent it to realize Nibbāna, even the yogi can discern anicca. It becomes weak insight.

So, here Sayadaw presented this Channa Sutta. There were also other suttas supported this point, e.g Anuradha Sutta and Yamaka Sutta. Sayadaw said Channa was born at the same day as the Bodhisatta and sent him for the renunciation.

After the Bodhisatta became a Buddha he went to see him and ordained. So may be he was practicing for more than 30 years after the Buddha passed away. At that time he was still a worldling. Why didn’t the Buddha help him?

May be Channa was not the person he could help directly. Later Ananda helped him. Another possible reason was when the Buddha was alive he was still immature for the realization.

Sayadaw said everyone should follow the process taught by the Buddha. Looking for a teacher, listening to the sacca dhamma etc. as mentioned in the Anguttara Nikāya. Also in practice the Buddha mentioned about the 3 knowledges for many times. These are sacca nyan, kicca nyan and kata nyan (see the first sermon).

According to the commentary, these are ñāta pariññā, tirana pariññā and pahana pariññā—knowledge, practice and realization. Without a teacher’s guidance everyone has wrong views. A person with sassata view likes to make merits and avoid deṁerits.

Want to hide in saṁsāra for his good deeds to enjoy it. If he has a chance to meet a teacher who can guide him for transcending dukkha, and doesn’t like it. A person with uccheda view is the opposite. But if he meets a good teacher and gives up his views and practices diligently for the ending of dukkha.]

Sassata and uccheda views are arising because of not understanding the D.A of the khandha. Sassata is for the increasing of bones and skeletons. Uccheda is for the increasing of hells. The middle way is the path factors. After dispelling wrong view with knowledge, and you are in the middle way.

The Buddha said that couldn’t find the beginning of a living being but knew the beginning of it causes. It was ignorance and craving. If you discern the arising of phenomena uccheda falls away. And discern the passing away sassata falls away. When the cause ceases so do the result, and sassata falls away. For example, phassa(contact)

arises, so vedana(feeling) arises, and phassa ceases so vedana ceases. After clear away wrong views and practice it’s sure to get the result. (He told the Channa’s story) Channa practiced with wrong view that even he discerned impermanence couldn’t realized Nibbāna.


T2
Annihilationism (uccheda ditthi) is the desire for the extinction of life without knowledge (nyan). Buddhas had arisen before near the number of sand grains in the Ganges River. And we are still here leaving behind. The reason was in past lives we were in the states of clinging to life which was the view of eternalism.

Sometime met with wrong teachers and followed the way of annihilationism (uccheda). Mostly followed the way of eternalism (sassata). Most Buddhists are eternalists (without a teacher’s help most Buddhists believe in the law of kamma and easily fall into eternalism.

We can’t separate with our khandhas and farmily members. And then for the desire of existence, we are performing merits with the knowledge of law of kamma (kammasakkata nyan). (Sayadaw continued by using each one of the links of D.A process to explain how to free oneself from sassata and uccheda views.)

For example, contact (phassa) conditions feeling (vedana); phassa arises and passes away. Seeing the passing away free from sassata (view of permanence). After passing away; phassa has conditioned the arising of vedana, then the view of annihilationism is falling away. After clearing away wrong views and contemplate become strong insight.

The insight knowledge is proximity condition (anantara paccayo) and the Path Knowledge is the result of the proximity condition (The Path knowledge is the result of the insight knowledges).Therefore after the insight knowledge and the Path Knowledge arises instantly. So Nibbāna is not far away and very near. (Sayadaw continued to talk Channa’s experience)

Even though he discerned anicca but not seeing the ending of it, or the ending of sankhata, or the cessation of tanhā which is Nibbāna. By Seeing impermanence and fear arose in him. Attachment to the khandha also appeared. Fear arose because of the nature of not-self which had without any reliance. Without any reliance became fear. The attachment of what I had to rely on also arose in him.

The mind of fear and looking for refuge appeared together. These came about because of without clear away sassata and uccheda views before the vipasanā contemplation.


T3
[Ditthi is more fearful than tanhā. It’s the source of painful destinations (dugati). So, it’s more dangerous than tanhā. In this talk Sayadaw explained the D. A process from the 6 sense doors. In our normal life we always create kammas without knowingly and most of them are unwholesome.

Only by vipassanā practice we stop creating kammas. He also emphasized about we were alive with each mind moment. We are seeing our birth and death moment to moment by practice.

He mentioned Channa’s own experience. Channa said every time he contemplated anicca, dukkha and anatta never experience Nibbāna. Instead fear arose and what had to be relied on? Commentary explained that he had sassata view and by seeing anicca became in fear and looked for refuge]

Between ditthi and tanhā, wrong view is more fearful than craving. Because wrong view always send beings to the planes of misery. There are also tanhā not send beings to the planes of misery. Tanhā always follow behind ditthi.

Wrong view is the rope binder and tanhā is the floater. If you binds a person hands and feet with a rope and floating down in a river and even this man encounter river banks it becomes hopeless for him.

With this example, wrong view is more fearful than craving is quite evident (The Buddha was very skillful in using language and similes to teach living beings. There are a lot of things and dhamma for contemplation on wrong views and to penetrate its evils).

Whatever arises from the 6 sense doors and can’t contemplate with insight will connect with craving, clinging and kamma. If you can contemplate will not connect with it. Therefore without any contemplation no way can rise up from the planes of misery.

(Remember the warning of the Buddha as planes of misery were the permanent homes of living beings).

The Dhamma cutting off kammas are only insight and supramundane knowledges. Insight knowledge (vipassanā magga) is has to be developed (bhavetabba). Insight knowledge is like collecting the rubbish and supramundane knowledge burning the rubbish. A man life span is only one mind life.

If the next mind is not arising, then he is dead. Because you are alive with tanhā, upadānā and kamma and it will lead to dukkha. (Sayadaw continued Chana’s story) He had seen impermanence but Nibbāna not appeared. It happened because of without dispelling ditthi before hand for the insight practice.

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Dhamma Talks by Mogok Sayadaw--Part 5-12

文章 Nalorakk » 2019-01-09, 15:13

[12] Khandha calling and Nyan Going
5th to 6th March 1961

T1
By listening Dhamma talk, nyan must turn towards the khandha. The khandha will tell you about impermanence, suffering and not-self and truth of dukkha (anicca, dukkha, anatta and dukkha sacca). Don’t believe in what others say. Just believe in what the khandha will tell you. Stare at it and see what it has to tell you.

E-hi passiko—the khandha is calling at you to come and contemplate for moment to moment. You must follow it with nyan. The calling is anicca and the following is nyan. And you’ll know your khandha very well. As an example for feeling,

body itching is calling at you. You go and look at it and disappears. Minds are calling at you. Follow with sanditthiko and seeing that it’s not there. Don’t follow with lobha, dosa and moha (greed, anger and delusion). For example, the body is itching.

It’s too itchy and you go with the hand. This is going with anger. Is there any time the khandha is not calling at you? I am only worrying that you are not following with nyan. By going with nyan and become akaliko—giving the result without delay.

Greed, anger and delusion—cease to arise. So no future khandha arises. Dhamma which are leading to the painful rebirths are not arising is akaliko.

E-hi passiko is calling and must follow with sanditthiko will close the doors to painful existence. Don’t follow with craving and anger. Also don’t forget it with delusion (These talks were based on the Susima Sutta). Is there any samatha practice including here? I had already told you about this yesterday.

This case also supported by the Buddha. Commentary also explained it. For example, at night bed bug bites you and follow with your hand. Vedana is calling at you that your hand going there. It continues to tanhā, upadānā and kamma because you follow with tanhā. Whatever calling at you is anicca and every following is magga. Combine the process it become object for contemplation, contemplating mind and the result.

You have to practice hard in this way. Samatha is including as samadhi and a necessary factor follows behind it. For an example, taking water is including the cup. Here water is like paññā and the cup is samadhi. The process of contemplation is anicca, magga and akaliko(the result). The Buddha and all ariyas finished their practices in this way.

If you do it now and it is sure to give you the result now—akaliko! There is no time that the Dhamma is not calling at you. There are only time you are not following it. The reason you missed each Buddha in the past was e-hi passiko calling you and not following with sanditthiko.

If you missed the Buddha was not important. But important is not miss the Dhamma. If you don’t follow the Dhamma then you are building hell fire and hell woks from here. Don’t take it as I am frightening you.

For example, Nandiya Upassaka who wholesome merits from the human world caused celestial mansions appeared in the heaven even before his death.

(This episode came from Mahā Moggalliāna during his visit to heaven and saw these mansions. We can also discover some of the points and factors concerning with kamma and rebirth by research and contemplation with some of the sutta stories in the Nikāya).

You have to extinguish the hell fire with magga from here (Here Sayadaw’s talk was humorous and with samvega) Aging and death are always following behind you. So do the practice quickly.

(continued the Susima Sutta) The arahants answerd to Susima’s question was, they became arahants without jhana practice. According to the commentary it was called dry insight, and freed from defilements by wisdom.

(Some Buddhists, mostly in the west reject dry insight because they think without any jhana is impossible for realization. This comes from misunderstanding and misjudgments of the Theravadin Texts, both Nikāyas and Commentaries.

For example, some Buddhists thought that in the Buddha’s time someone became an anagamin or arahant directly without going through the lower 2 or 3 stages by listening talks. Even the Bodhisatta couldn’t do it.

Mundane jhanas can’t destroy the fetters. Only supramundane jhanas can do it. Without any jhana can’t enter into the fruition state after the realization. We need to count the yogis’ direct experiences also)


T2
The 5 path factors (here 2 wisdom and 3 samadhi factors) must go toward the 5 khandhas. The 5 khandhas arise before and the 5 path factors later. Why it’s this way? It can’t happen together simultaneously. Right view (sammā-ditthi means seeing the khandha as it really is.

Right thought (sammā-sankappa) means helping to see it as really is. They are like the eyes and glasses. Both of them are leading the process and 3 samadhi factors following with them. They include as necessary factors.

The real seeing is the 2 wisdom factors. (He continued Susima’s story). Not including jhana, and only access concentration (upacara samadhi) is necessary in this process.

Paññāmattaneva—Only with wisdom, vimutta—to liberation. I ask you to contemplate with these arahants’ way (the arahants in the sutta).

I’ll tell you how they realized the Dhamma. ① is Dhammanu—and ② is dhammapatipatti. If you can practice in accordance with ① and ② will realize the Dhamma.

This is the practice I give you now. In this way you’ll take away your hell fire and wok. You are in with the matters of sons, daughters and businesses that muddle with unwholesome dhammas. But you don’t have the practice of in accordance with the Dhamma to offer (to the 3 gems and teacher).

Khandha dhamma and magga dhamma must be in accordance with the Dhamma. For example, a feeling arises and you observe it and not there. It is passing away and you see the passing away. This is right knowing. You don’t see man or woman.

This dhamma process and this knowing are in accordance with the Dhamma. This point is very important. If kilesa not comes in between the contemplation, practicing from the morning and becomes a stream enterer in the evening.

Let ① the existence of passing away and ② the knowing of passing away are in accordingly. This is Dhammnu-dhammapatipatti—practice in accordance with the Dhamma. Another example is the mind of hungry to eat something arises. You contemplate it with the next mind. The hungry mind is anicca and contemplation
is magga.

This is Dhammanu-dhammapatipatti. Saṁsāra is long for all of us because these 2 dhammas are not in accordance with the Dhamma. This time if you can’t make it accordingly next time will be hopeless. Because in the later period of the Buddha’s Sāsanā, the mind of human beings will become very defiled. If you can practice this one and will die HAPPILY.

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Dhamma Talks by Mogok Sayadaw--Part 5-13

文章 Nalorakk » 2019-01-10, 15:04

[13] Why suffer so much?
10th March 1961

Why are we suffering so many kinds of dukkha? We have to remember about the 4 factors. ① On bad soil, ② we plant the bad seed, ③ pouring bad water, ④ and grows out a tree with bad fruits.

The soil of unwise attention (ayoniso- manasikāra)—for many lives we had the unwise attention of man, celestial being and Brahma god, and the mind and body were never appearing as the truth of dukkha. We had planted the ignorance (avijjā) seed. With unwise attention and ignorance follows behind it. Ignorance has the cause. It’s unwise attention.

It was said that the beginning of living being was ignorance. Also we must answer as the beginning of ignorance is unwise attention (ayoniso→avijjā). By pouring the tanhā water—attachment to things as sons, daughters, etc… We didn’t know the reality and attache to them. And a bad khandha tree grows out.

This is the truth of dukkha arises. Ayoniso→avijjā→tanhā→khandha. From a bad tree bears out bad fruits. These are dukkha fruits—aging, sickness, death sorrow, lamentation, etc many kinds of dukkha come out. Dukkha fruits fall on the soil and dukkha trees and fruits will continue.

This is the round of existence (saṁsāra). We have to make corrections start from the soil. From unwise attention to make it wise attention. The process will be—yoniso(wise attention) →vijja(knowledge)→alobha(non-greed)→sukha sacca(truth of happiness- i.e Nibbāna). Not wanting the khandha (dukkha) is Path Knowledge.

We have to destroy the root of ignorance. This teaching came from the Anguttara Nikāya. Wise attention is the most important one. Before we talk ignorance and craving (avijjā and tanhā) as the source. Now we know the source more earlier than ignorance. In the whole saṁsāra we were living with the big burdened load. And after death continue to birth (jati) and will never end.

If we make prayers for the khandhas, then we are praying for becoming a coolie. (like coolies carrying heavy loads). Let us do the wise attention. Let us practice to know the khandha process.

The contact of the mind base sensitivity (hadaya vatthu) and mind object (dhammāramana) condition for a thought to arise. The 5 khandhas are arising together. It’s not a person nor a being. After the thought passing away the mind of pleasure arises. After that clinging mind and kamma (bodily or verbal action) arises, etc…

All the ultimate phenomena (paramattha dhamma) are continuing arising. These are D.A dhammas. Therefore whenever you contemplate, this dhamma passing away and that dhamma arising, etc… (Sayadaw continued Anuradha) Anuradha had doubt (viccikiccha). Is there any being? After the being dies go to Nibbāna? (These were his doubts). Before, he was practising without wrong view and doubt fell away that, even staying near to the Buddha couldn’t realize Nibbāna.

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Dhamma Talks by Mogok Sayadaw--Part 5-14

文章 Nalorakk » 2019-01-10, 15:10

[14] A Poisonous Snake
11th March 1961

Fire element (tejo) increases the material from (rūpa). It also makes the material form to stop function. We were dying under the hands of fire element for many lives. Therefore in some of the Buddha’s teachings it mentioned that no fire element in Nibbāna.

Examine your body and it’s warm. It’s fire element and waiting to kill you. King of the Death is already exisiting in the khandha. Who was putting you into the prison of your mother’s womb?

It’s craving (tanhā). Tanhā is a good preacher. By its teaching you created kamma and got the resultant khandha (vipaka vatta khandha). Therefore birth is the truth of dukkha. If you are not free from tanhā and can’t escape from put into a prison. After coming out from the prison you are beaten by the fire element. And become aging, sickness and death.

Because of the fire element don’t have the chance of happiness. It’s terrible. Everyday you have to request aging and sickness with foods and drinks. In this way to have a human life is without the dignity. For sickness you have to request with medicines. For King of the Death you can’t do anything for him. You have to go into the coffin. You have to feel your body very often (for fire element).

And then remind yourself that King of the Death is in the khandha and practice hard (Here Sayadaw’s talk was humorous). Feeling the body and looking for liberation. You handle it with mindfulness practice (satipatthāna). There are 2 ways you can choose.The way to death and the way of liberation from the king of the Death.

But you all are enthusiastically following the way of death. (continued Susima’s story). Of the 5 khandhas whatever arises following the impermanence. When impermanence is ending and the khandha also disappearing. With khandha disappears and King of the Death also disappears.

Without King of the Death is Nibbāna. Therefore go to a place free from the King of the Death is the way of the path factors (magganga). In the 8 path factors, samadhi path factor is not including as a jhana.

But include as access concentration (upacara samadhi) and arising and passing away together. Not include as absorption jhana (appȧnājhana). But include as vipassanā jhana or lakkhananupa jhana which is discerning the 3 universal characteristics. (annica, dukkha and anatta, this explanation was from the commentary)

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Dhamma Talks by Mogok Sayadaw--Part 5-15

文章 Nalorakk » 2019-01-10, 15:19

[15] Don’t waste your precious life
12th to 13th March 1961

[The first talk was based on Susima Sutta and the second on Acela Kassapa Sutta.]

T1
The Buddha was still not knowing the truth and not acknowledged himself as a Buddha. Only after realized the truth that acknowledged as a Buddha. If you discern the impermanence of feeling, mind, etc. and you know the truth. Viparinama lakkhanam dukkha saccaṁ—the characteristic of change is the truth of dukkha.

The changing of one’s own nature is truth of dukkha. Form changes the nature of form, feeling changes the nature of feeling, mind changes the nature of mind, etc. By discerning impermanence is knowing in accordance with the truth—Saccanulomika Nyan.

Impermanence is truth of dukkha. When all the impermanence of dukkha come to an end will see the truth of the cessation of dukkha (i.e Nibbāna or Nirodha Sacca) So, try hard to discern impermanence. If you discern the impermanence of any one of the 5 khandhas and get the knowledge of the truth. Because impermanence is a truth. For example, your back is itchy.

Because it contacts with an object and become itchy. Contact is phassa and itchy is feeling. Phassa pacaya vedana—contact conditions feeling. What is happening to the feeling? And you observe it and it’s passing away. You see it as not exists there and the knowing of it.

This is anicca. If you see anicca and free from greed. Anicca is death. And death is dukkha. So, if you see anicca and also see dukkha. If you see dukkha and free from hatred(dosa) (It seems this point is very important in worldly matters for peace, harmony and happiness. Only by understanding dukkha can develop true wisdom, compassion and love)

By seeing anicca D.A is cutting off from the middle. And seeing dukkha is cutting off from the end. (see the 12 links) You see it only one point. (Here the meaning is seeing impermanence only one point, but nyan function in different ways). Can’t control the impermanence of feeling is not-self (anatta).

By knowing the reality is free from delusion (moha). Discerning of anatta clear away moha. Only by discerning the 3 universal characteristics can dispel greed, hatred and delusion.

If D.A continues and dukkha will continue. D.A not continues and dukka will cease. From the air of electric fan pleasant feeling arises. Without it unpleasant feeling arises. Feeling is non-stop arising. If you can see the cessation of feeling & magga follow behind.

By discerning anicca and can fulfill 3 functions. First samudaya cease and after dukkha ceases. Because feeling not connects with craving and samudaya ceases (i.e craving). Feeling not connects with kamma (action) and no khandha arises (i.e dukkha ceases).

So, don’t live your life as usual. If you do it 3 types of D.A will come to you. Because of greed, hatred, and delusion, you’ll receive respectively the births of peta (ghosts), hell beings and animals. It’s frightening. Let us finish Susima’s story (continued Susima). Insight knowledges are like collecting the rubbish together.

Path Knowledge is like burning the rubbish. Susima became arahant was including with the lakkhananupa jhana (concentration power which can discern the 3 universal characteristics, but not including the arammanika jhana which referred to absorption jhana)


T2
If you understand the D.A process, the concept of a person or a being disappears and clear away wrong view. If you don’t and running around in a circular way (like an ant moving around at the edge of a circular plate.) If you understand will free from the circular running. Not knowing the 4 Noble Truths is ignorance.

In the Satipatthāna Pali—Dukkhe añānaṁ. Not knowing dukkha is ignorance, etc… not knowing the 4 Noble Truths is ignorance. (Sayadaw explained the 12 links of D.A as an unending circle) In the 3 periods time of past, present and future are not including any person nor being in it.

Only the connections of causes and effects. In each one of them becomes the cause (samudaya) and the effect (dukkha). It’s clear for you that only dukkha arises and dukkha ceases. Is there any person or being in it? In the ultimate truth (paramattha sacca) no such things exist. So, in every ending, if it is continuing become dukkha samudayo hoti—the whole mass of suffering arises.

If not continue become dukkha nirodho hoti—the whole mass of suffering cease. In the khandha whatever dhamma, arises, only dukkha arises and dukkha ceases. If you discern this becomes dukkhe ñānaṁ— the knowledge of knowing dukkha is arising. It’s knowledge (vijjā).

During the contemplation ignorance ceases. In loka (mind and body) there exist only the cause of dukkha and the result of dukkha. There is nothing good in it. It is only the running of dukkha machine and not including a person nor a being.

Is dukkha done by oneself? No, it’s the continuation of cause and effect phenomena. This is clearing away the view of oneself. I am only dispelling wrong view and doubt for you. During listening this talk and if someone dies will become a cula-sotāpanna. The complete cessation is by practice and only become a stream enterer.

So, listening sacca dhamma is also beneficial. In the end of the future life (the 12 links) it mentioned sorrow, lamentation, pain, grief and despair is taints (āsavas) arising. Āsava samudaya avijjā samudayo—because of the taint it causes ignorance to arise.

So it turns back to with the past. In every life only samudaya and dukkha are going on in turn. We have to insert knowledge in the present life. In this way no future khandha arises and cutting of D.A process. Every present khandha arises have to follow with knowledge. Khandha is a disease—rogato.

If you don’t know the disease will not treat it. Path and Fruit Knowledges are medicines and can cure the present disease. In this way no future disease arises. (Sayadaw continued the story of Acela Kassapa)

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Dhamma Talks by Mogok Sayadaw--Part 5-16

文章 Nalorakk » 2019-01-10, 18:42

[16] The most important thing in life
16th March 1961

[Sayadaw talked about the character of sassata and uccheda persons from the Majjima Nikāya Commentary. A person with sassata view (eternalism) has the following characters. The view of his fault is small compare with the uccheda view.

But he is difficult to free from saṁsāra. ① Believe in kamma and rebirth ② Doing good and performing merits. ③ Afraid of unwholesome kamma ④Take pleasure in the round of existence (vatta), desire for a good life and enjoying the result of wholesome kamma ⑤ If he had the chances to meet the Buddha and monks difficult to realize the Dhamma.

Because of taking pleasure in life and difficult to free himself from it. Hiding in the existences for pleasure. You have to do wholesome merits and also dispelling wrong view. By doing it will near to Nibbāna.

A person with uccheda view (annihilationism) has the following characters. The view of his fault is great but easy to free from saṁsāra. ① Not believe in kamma and rebirth. ② Not create good kamma ③ Not afraid to do unwholesome actions ④ Not enjoy in becoming. Not taking pleasure in the round of existence. ⑤ If he had the chances to meet the Buddha and monks easy to realize the Dhamma. Any wrong view is not good. It hinders the Path Knowledge.

In this talk Sayadaw talked how to observe bodily sensations. He said if an itchy sensation arises on the body it seems to be continuous (santati). Actually it’s not. The yogi should observe the changing of the sensation. As an example, the sensation becomes stronger, the milder one changes into a stronger one. And the milder one is disappeared and substitute with the stronger one. In the beginning seeing anicca sparsely because the samādhi is not strong enough.

After sometime samādhi develops and see the whole body is in anicca. This is udayabbaya nyan (knowledge of rise and fall of formation) becomes matured. Continue with the practice it becomes the knowledge of disenchantment (nibbida nyan). And then later the body disappears and Path Knowledge arises.]

In Samyutta Nikāya the Buddha taught like this. We had to dispel and destroy wrong view more quicker than to get rid of the dangers which our chests were piercing with spears and heads burning with fire. The reason we can’t get the first magga is hindering by wrong view. If it was unimportant the Buddha never mentioned it twice.

Now he mentioned it quite often meaned it was very important. After destroying wrong view doubt falls away naturally. The root source of 62 types of wrong view are sassata and uccheda views. Identify view (sakkāya ditthi) is already including in them. It’s important to talk about the characters of wrong views.

You have to decide yourself which character you are in. After that I’ll tell you how to dispel it. (Sayadaw talked about the characters of wrong view as mentioned above). We had these wrong views in saṁsāra that missed each Buddha and the Dhamma. (continued Acela Kassapa’s story) There are 2 knowledges. One is immature and the other is mature.

Knowledge can be mature only with a lot of practice. It never happens by itself. You have seen impermanence but not Nibbāna yet. That means your knowledge is still not mature yet. But don’t give up and try hard. If you still not see impermanence, then the observation is still not right. If you are seeing it as not exists is right. Then you see impermanence.

For an example, an itchy or painful feeling arises and you observe it. And you see it as not there. Another, arising is a substitution. Don’t take this instruction as insignificance. How to observe is very important? As e.g, if you contemplate the itchy sensation; a minor itch becomes a major itch.

Only the first small itch disappears and the bigger one can appear. Again you contemplate the 2nd itch and it disappears, and substitute with a bigger one. By uncovering the continuity of perception and observe will see the impermanence. Don’t think it as continuously itching and paining. Anyhow you’ll see impermanence.

If you see intermittently and your knowledge is still not in mature state. Is it no parami or immature? (It’s immature, Ven. Sir). After with a lot of practice will see the whole body of impermanence without a gap for a needle can insert into it. Continue with the persistent contemplation and become disenchantment with it. It is developing from yathābhūta nyan to nibbida nyan.

At the time when you don’t want to stay with it and ceases instantly. The knowledge of not wanting arises and the khandha also disappears. Because nyan becomes mature and it comes to an end. If you still don’t see it is lacking in efficiency.

Kammasakkata nyan also important (Believe in kamma and result). Because of this you met the Buddha Sāsāna and good teacher. Taking satisfaction in itself is satisfied with life. Then sasssata view comes in. Also don’t let go of the kammasakkata nyan (Some yogis even think that only practice meditation is enough and no need to make merits. So they don’t want to help others when it’s necessary.

There was a saying by the Buddha in the Dhammapada; “Cease to do evil, cultivate that which is good, purify the heart. This is the way of the awakened ones.” We can’t practice for 24 hours every day. So, wholesome kamma and practice are inseparable.)

Which duty is more heavier, looking after one’s khandha and the khandhas of sons and daughters? The responsibility on them are still limited. But we have to look after our khandhas all the time. So, the Buddha mentioned it as vipaka vatta khandha (resultant khandha of the round of existence).

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Dhamma Talks by Mogok Sayadaw--Part 5-17

文章 Nalorakk » 2019-01-10, 18:49

[17] To know yourself
20th March 1961

Must think about oneself. From where we came from? The answer will be- we don’t know. And after death where we’ll go? The answer is also we don’t know.

Not only in this life but also in past life was the same. It was like the story of the waver girl, everyone knows as has to die. But don’t know when? Don’t know the time of death. Leave the answer of not knowing where we came from.

But we can do decide where we’ll go after death. This is very important. (And then Sayadaw gave the story of Citta upasaka as an example). So, there is the way. If you don’t do the way to know it and the answer will be negative. We should always reflects, I have to die for sure, only a period of time!

A period of time refers to near death. You all are in near deaths but concern about for the distant deaths (A lot of elderly people in the audience. Most Asian elderly people concern about their children, instead of concerning their practice).

This is a kind of stupidity. A person is drowning and even his mouth near the water level. But he is still shouting in worry for the children on the bank. It’s too crazy. Is it more important to struggle for our own concern? Tanhā is as a lawyer defends on your behalf. Tanhā is a good preacher. I can preach you only once a day. He is teaching you all the time, so you’ll follow with him. Tanhā is very cunning. (continued the Kimsukopama Sutta)

Today I’ll talk about the right dhamma. According to the Satipatthāna Sutta, there are 5 khandhas. If you discern the impermanence of one of them and get the right view. If I ask you to observe the 5 khandhas and have to observe one of them. A person who discerns impermanence can see Nibbāna.

Because the ending of impermanence is Nibbāna. So, I urge you strongly to turn your knowledge towards the khandha. I want you to die with smile on your face. If you don’t get the right view and don’t know where to go after death. Discerning impermanence is right view. And you don’t see man and woman.

If you don’t get the right view of impermanence before and can’t get the right view of the ending of impermanence. This is Nibbāna. You are saying that we are practicing quite a long time now. But still don’t see impermanence yet.

There are piles of impermanence there. For e.g, you want to drink water. This mind arises and disappears. Did you drink it? (No, Ven. Sir). Anicca not exists or you only don’t know. (We don’t know it, Ven. Sir). Not knowing
(i.e—ignorance) is more difficult than the not existing (i.e—anicca). The not existing is closed to you but you don’t know is quite difficult.

So don’t let this to effect my reputation (as a teacher). Do the practice to see the not existing and the knowing accordingly (i.e, seeing anicca). Don’t let it becomes not existing and not knowing (i.e, not seeing anicca). So don’t let this to happen and effect the Buddha’s reputation. Because he knew it himself and taught to us.

You can get a bed bug even in the dark. But you can’t catch the anicca here which is very clear to you. Whatever mind arises and contemplate to know as it’s not there.

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Dhamma Talks by Mogok Sayadaw--Part 5-18

文章 Nalorakk » 2019-01-10, 19:00

[18] Formation and impermanence
21st March 1961

[This talk explained about formations and impermanence (Saṅkhāra and anicca). Sayadaw took the famous verse from the Mahā-Parinibbāna (total unbinding) Sutta, Digha Nikāya to explain them.

Anicca vata sankhara—Formations are surely indeed impermanent
Uppada-vaya dhammino—Their nature to arise and pass away
Uppajjitavā nirujjhanti—They disband as they are arising
Tesaṁ vupasamo sukho—Their total stillness is bliss

From this verse and other teachings in the suttas referred to the important of saṅkhāra and anicca in practice of the Dhamma of the Buddha.]

The worldling monk not appreciated the answers from the 4 arahants was not understanding of the saṅkhāra dhamma (conditioned phenomena). If he understood saṅkhāra dhamma were impermanent and this problem would not arise to him. (This episode was in the Kimsukopama Sutta)

To understand saṅkhāra dhamma is important. All mind and body are saṅkhāra dhamma. They all are ending at passing away. Arising by conditioning is saṅkhāra dhamma. The result of arising phenomena cause by conditions are saṅkhāra dhamma.

For example, the smell of food, because of the smell of food smelling consciousness arises. The smell of food is the cause and knowing the smell(consciousness) is the result. Insight practice is contemplating the resultant phenomena. If you don’t discern the passing away of the arising phenomena can never expect the freedom from the saṁsāric dukkha. Arise by condition is the nature of arising.

By contemplation and not existing is the nature of passing away. If you can catch up with the not existing of the arising dhamma and this is the real insight. By seeing the arising and passing away of phenomena develop the insight knowleges.

If you don’t know the arising phenomenon, and then can’t know the passing away phenomenon. This point is important and analyzing it carefully. You know the arising and passing away by reflection. If you know the arising will ready to know the passing away. Except the nature of arising and passing away what still they have? If you don’t know the way of contemplation of insight and it’ll become quite difficult.

If you are searching for it will not find it. By knowing the beginning of the arising will know the passing away. The worldling monk didn’t know these things and became confusion. Another example is, the object of touch contacts with the body and itching consciousness arises. This is saṅkhāra dhamma. Where it will end up? It will end up in passing away. Therefore never forget that the arising phenomenon will pass away.

Form dhamma (rūpa) arises by the conditions of kamma, mind(citta), temperature (utu) and foods(ahara). So, form is saṅkhāra dhamma and must end up in passing away. Mind and mental factors(cetasikas) are also conditioning by form dhamma.

So, it’s saṅkhāra dhammas. It must end up in passing away. Therefore whatever mind and body you have must end up in passing away. Don’t ask or beg for them with prayers (e.g later
Buddhists).

If you do it, wherever life you are getting in will be with an evil death. Your khandhas are existing only with the support of others. Later, out of support and have to die. (Human beings become old their kammic energy also become weaker. The body becomes more and more in degeneration. At last, citta, utu and ahara can’t do anything for the body. So, kammic energy is the most important one for support.)

Anicca vata saṅkhāra —Formations are surely indeed impermanent. Saṅkhāra ankhara is your mind and body. Where it will end up? End up in anicca. Vata—means surely indeed (Emphasize the nature of anicca). It’s real indeed and not lying at you. These verses are should not recite only (for practice).

If you do something again for the passing away dhamma and it’ll go the same way again. So, do the practice for the not passing away Dhamma(i.e Nibbāna). Asankhata dhamma (unconditioned dhamma) is not passing away (i.e,Nibbāna). We are in tears for asking the passing away phenomena. (family members).

We love the formations and falling in tears for it. Is it good luck for you? We are moving around in the forest of formation and impermanence but don’t see it. So it’s sure that your eyes are covering up with thick clouds. Even before born, you were blind in the womb. And also stayed inside the darkness of your mother’s womb. Now, I am treating you with maggan water(holy water of the paths for the blindness).

How many words are you speaking everyday. It’s uncountable. Even though you are still not seeing anicca. Are you not sure every word after spoken is passing away? If I am telling people that everyone was blind from the womb nobody will believe it. Do you believe it now?

Every time when you speak following behind as it’s passing away, passing away, etc… If the two of the arising and passing way are ending, then it’s Nibbāna. You have to follow by making the impermanence as a background. If you see saṅkhāra and following it accordingly. If you see saṅkhāra must see the ending of it. If you don’t see the beginning road to May Myo City (a city with a cool climate in upper Burma) can’t arrive there.

In the same way by seeing the beginning of saṅkhāra will see the ending of it, i.e Nibbāna. It’s now clear for you as why you are not arriving to Nibbāna. Because you don’t see saṅkhāra. Saṅkhāra dhamma are surely indeed impermanent. (Anicca vata saṅkhāra). Asankhata dhamma is surely permanent (i.e, Nibbāna). You are ending up at what others say and appreciate the saṅkhāra dhamma (as e.g, later Buddhists).

No mindfulness and people are moving without a proper direction. An earth worm is not seeing and moving accordingly to its desire. Now, you are sure will see the ending of the phenomena by seeing the beginning of them.

Uppada-vaya dhammino—These dhammas (saṅkhāra) are arising and passing away. Saṅkhāra ankhara dhammas are arising and passing away. No man nor woman, not a person nor a being exists. Uppajjitavā nirujjhanti—Arising in oneself and ceasing in oneself. Mind and body are never permanent is very clear. Tesam vupmasamo sukkho—Their total stillness is peaceful Nibbāna. Inside you without the impermanence of both (mind/body) and will realize Nibbāna.

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Dhamma Talks by Mogok Sayadaw--Part 5-19

文章 Nalorakk » 2019-01-10, 19:18

[19] Dying with smile
30th March 1961

[Janusonin brahman said to the Buddha that in his view everyone afraid of death. The Buddha answerd that it was not right. There were 4 persons afraid of death and other 4 persons not afraid of death.

Persons afriaid of death are:
① Someone attaches to the family members and wealth and when he comes near to death afraid of dying. Because he has to part from these things and sorrow, lamentation, pain and grief follow. He doesn’t understand that family members and wealth are truth of dukkha. He dies with attachment, pain and agony. The rebirth will be peta (hungry ghost)

②Attachment to one’s own body also die with fear of death.
③Someone done a lot of unwholesome things in his life becomes remorse and fear during dying.
④Someone not understands D.A process and has doubt on future rebirth. Because of ignorance fear of death come in.

The other 4 not fear of death are the opposite. These are;— No attachment to the family members and wealth, to the body, doing wholesome deeds and no doubt.

For these 4 points to be succeeded:
1. One should practice insight (vipassanā) and understands the true nature of anicca, dukkha and anatta of these things.
2. Practice insight to understand one’s own nature.
3. Practice as much as possible in daily life.
4. Contemplate vedana near death.

In these ways a yogi will face death fearlessly. Even can realize Nibbāna near death, or sure for good rebirth and realize Nibbāna in next life. It was mentioned by the Buddha in the Anguttara Nikāya. By looking at the face of the dead body can know the rebirth which is good or bad. The bodily posture also an indication. As e.g, the head is turning to the right side.]

Today talk is concerning to everyone. We are going towards death from our births. From sitting, sleeping, eating and drinking, etc. one second to one second is going towards death. This is the surest things and other things are not sure.

We are vatta persons (persons in the round of existence). Therefore are always running on the same path. All are in grumbling with we are old and will die. Just only in grumble but never find the way out. I am giving this talk for finding the way out and become fearless at near death.

You must make the decision of to become one of the 4 fearless persons to death. Going towards death with fear and how can be a good rebirth for you. Going to die without fear is not only for good rebirth but also will end dukkha.

① Near death painful feeling will arise you don’t want to be separated with family members and wealth so become fear with displeasure, sorrow, lamentation, pain and grief. This is because not knowing that death is the truth of dukkha-maranaṁ pi dukkha saccaṁ By not knowing become attachment and can’t let go of wives, children and wealths. Mind with fear leads to sorrow, lamentation, pain and displeasure.

②Taking one’s own khandha as self (atta) and become fear near death.
③Fear comes from the unwholesome actions (akusala kammas) which had done before. Thinking about things one had wasted time with it.

④Don’t know the beginning and the ending of D.A process (i.e, ignorance →volitional formation and birth→aging and death). Don’t know both, such as where I came from and where I’ll go. Don’t have faith in the Buddha, Dhamma and Sangha, and near death doubt comes in.

You all understand the D.A process. Contact (phassa) conditions feelings (vedana), after contact ceases and feeling also ceases — in this way contemplate the impermanence of feeling. With the Path Knowledge arises birth aging and death can’t arise. So, you die with no doubt.

The 4 fearless persons are the result of vipassanā practice, with the contemplation of impermanence, dukkha and not-self. They are sure to good rebirths and for ending dukkha. I urge you all to die with the practice. Also encourage your parents, family members and friends to do it. With this in the next life will finish the practice.

These were taught by the Buddha. So have faith in it. Never let go of vipassanā practice. A person died with smile, the head turned to the right side, the complexion was clear and had a pleasant look. These were the causes of seeing the good rebirth and the power of Nibbāna. Die with an ugly face can be born in one’s home as lizard, cockroach and dog.

From now on you have to practice for the overcoming of feelings. At near death these feelings will come. When you see the cessation of feelings, as feeling ceases so too craving also ceases-(Vedana nirodha→tanhā nirodho), and then the Path knowledge appears.

Running in circle is the ugly death. Smiling death is cutting off the circle. Near death don’t let yourself in shame for others to see your situation. The corpse itself is showing the sign of it. Even in your life you had done good merits such as building monastery, lake and shrine (ceti).

But in near death you can’t remember them, if the painful feelings are becoming very srong. Vedana is sticking to the khandha. you have to insert knowledge between feelings (i.e, between each feeling). Feeling is passing away. The inserting knowledge is the path factors(magga). Vedana and nyan have to go in this way. Feelings are never existing in continuity. Only exist as rise and fall.

So you will see the passing away. Is it still in pain, numbness and aches? After seeing them a lot become disenchantment. Without them will be cool. Then nyan making a decision as it’s only the truth of dukkha. And then feeling comes to an end. Vedana and khandha end together at the place, and Nibbāna appears. This is a person dies with the freedom from the round of existence.

So, he has to smile. All of you have listened to my talks and at the time of death will know what happen. If you die with an ugly face what a shame! So, try hard not to become like this.

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