Dhamma Talks by Mogok Sayadaw--Part 9

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Dhamma Talks by Mogok Sayadaw--Part 9-20

文章 Nalorakk » 2019-02-22, 14:07

[20] On Vipassanā Bhāvana
1st to 2nd September 1961

Where is the khandha coming from? It has the cause. It comes from tanhā (craving). And only has an object, tanhā (craving) can arise. It has a lot of objects. And has 6 types of objects (form, sound, … mind objects). From the affection and craving tanhā arises.

The most affectionate thing is our khandhas. With affection to oneself and we get the khandhas. With the khandhas, we have ageing, sickness and death. In vipassanā contemplation, we have to contemplate our most beloved khandhas. Using the 4 Satipstthāna in the vipassanā contemplation.

Kaya, vedana, citta, and dhamma all are in the khandha. No need to contemplate all of them. I’ll show you only with the mind. With the contemplation of mind, the other 3 also included. I’ll talk about the contemplation. We have the identity view of my mind − sakkāya ditthi.

There are more wrong views on the mind than others (khandhas). Wanting to become a sotāpanna, first contemplate the mind. This is to cut off ditthi. The Buddha said we took the mind as mine. So we attach to it with wrong view and craving.

Therefore, we get the khandhas with ageing, sickness, and death. It was like an alcoholic drink mixed with poison. We didn’t know it and drank it with affection and had to die. The Buddha taught us to contemplate the mind as impermanent, suffering, not-self, disease and danger.

The Buddha taught different ways. Contemplate anicca – impermanent also fulfill the task. If you don’t contemplate and taking it as permanent, bliss, self, healthy, and safety, will have affection for it. With affection you get the khandha and encounter the dangers of ageing, sickness, and death.


How many types of mind? You have to note it down carefully. Because you will go back. (These lay people were new yogis and came to practice under Sayadaw’s guidance from lower Burma). There are not many minds. Seeing (consciousness) Hearing Smelling Tasting On the body is unpleasant consciousness. Such as itches, pains and aches, etc. On the body is pleasant consciousness.

These are 6 external guest minds. Arise at the external. Internally, greed hatred deluded mind non-greed (want to give) non-hatred (love, compassion). These arise at internal. So 5 internal guest minds. Āmoha is non-delusion, so not including here. (This is the contemplative mind).

There are 2 host minds; breathing in mind and breathing out mind. Don’t take the physical air. Take the mind; wanting to breathe in and breathe out minds. This is cittanupassana – Contemplation of minds and can’t take the air element.


Āmoha is non-delusion is not only one, but has 5 factors: right view right thought right mindfulness right effort right samādhi. These are the 5 path factors (maggans). If seeing, hearing, etc. arise, contemplate its impermanence. Contemplate as anicca. Contemplate whatever is arising. On the whole body, it’ll arise anywhere.

Sometimes minds of greed, anger, and restlessness arise. Whatever arising is only one. Contemplate them with the 5 maggans (i.e. āmoha). With the contemplation and become maggans. That’s what it means, you get the maggans.

For example, greed arises and you observe. And then it’s not there. It’s impermanent. (Two minds can’t arise at the same moment. When the observing mind comes in, greed not there anymore.) The contemplative mind is magga. Impermanence and magga (anicca / magga) have to be in line (one after another and not let other kilesa came in between them).

At the time of arising and contemplate it. If nothing arises, just contemplate the host minds (minds of in and out breaths). If anicca / magga are in line, the I-ness (identity view) not come in between them. Without the contemplation of the arising dhamma, tanhā and ditthi will follow behind it. With it, will get khandha.

With the 5 khandhas, ageing and death follow. It’s cutting off tanhā, ageing, and death. The contemplative mind can be called āmoha or right view. With the contemplation, tanhā and ditthi die away. Clinging with (tanhā) and, clinging with wrong view (ditthupadana) die away no khandha arises. It’s impossible not do the practice. If you don’t have foods to eat, never mind. But you must do the practice.


Right view and right thought are vipassanā. Sati, viriya and samādhi are samatha. So it’s the contemplation with samatha and vipassanā. Knowing the arising is sati. You know it because you have samādhi. You are making effort that you know it. Therefore, it includes samatha. Knowing as these dhammas are unstable. This is paññā knows it. Sending sati and paññā towards anicca is samatha / vipassanā. Don’t establish samatha separately.

The Buddha taught 3 ways: Samatha the first and follow with vipassanā vipassanā first and follow with samatha samatha and vipassanā together. Now I teach you samatha and vipassanā together. Why is that? The others are practicing separately and it takes longer time. Your life span is short.

So combine together is good. If knowing the every arising dhamma, samādhi knows it. If knowing the every passing away dhamma, vipassanā knows it. Therefore, with the knowing of impermanence, they are together. By seeing the arising dhamma and uccheda view dies away.

By seeing the passing away dhamma, sassata view dies away. By seeing both of them, sakkāya view dies away. Seeing both of them, knowing that it’s not me and not mine. So identity view dies away. Three wrong views fall away. With ditthi and tanhā die and cutting off saṁsāra. This magga is cutting it off. The cessation of tanhā and khandha is Nibbāna. The cessation of ageing and death is Nibbāna.

In the contemplation, anicca and magga have to be in line. Don’t let other dhammas come in between. Don’t let greed, hatred, etc. come in. If they come in, can’t realize Nibbāna in 7 days. Without then, even practice in the morning, and can realize it in the evening. (These were mentioned in the Satipathāna Sutta.) If discerning of impermanence and you have 3 wholesome roots (Tihetuka person), and will realize Nibbāna in this life.

There are 10 kinds of kilesas (greed, hared, delusion, conceit, wrong views, doubt, sloth, restlessness, shamelessness, fearlessness of wrong doing). If you can practice anicca / magga in line, none of them can come in. Increase your effort. In this way of practice in the morning, and realize it in the evening. These were taught by the Buddha.


If you are sharp in knowledge (nyan), you will make it. If it’s weak, it takes 7 days. And if very weak, it takes longer. It depends on your nyan. After knowing the way of practice, it’s important not let kilesa come in. Increasing your sati, samādhi, viriya, and it cannot come in. If you discern impermanence, the first stage is successful. And continue the contemplation.

Impermanence is one’s own death. After sometime, become disenchantment. With disenchantment develop to the 2nd stage. You don’t need to ask someone about it. You all have to go back, so I’ll explain you to the end of process. Even you are disenchanting with the process and must continue with contemplation.

Even not wanting, just try to do it. And will develop to the 3rd stage. You see them as dukkha sacca in your knowledge. This is developing to the 3rd stage. If you know them thoroughly as dukkha sacca and all will disappear. This is the knowledge of seeing Nibbāna.

The 8 path factors are completed. All the sankhāra dhammas cease. Nyan is seeing the cessation of sankhāra. The cessation of sankhāra means khandha disappears. And become a sotāpanna. After that Fruition knowledge arises. After come reviewing knowledge.

The root of wrong views disappears and no more khandhas to woeful planes. You realize the first Nibbāna. If you want to realize the 2nd Nibbāna, returning to the 13 objects of contemplation. And will see impermanence, their disenchantment and ending. The higher path knowledge is also in this way. No other special dhamma for it.


The Buddha taught 2 knowledges; insight knowledge (vipassanā nyan) and Path Knowledge (magga nyan). Except seeing the impermanence of the 5 khandhas, insight knowledge not see other things. Insight knowledge has the 5 path factors. As knowledge it’s only one. That’s right view.

During discerning of impermanence, the other 4 factors are also including. Vipassanā nyan observes the khandha and not see other things and only seeing the arising and passing away. Go and ask the practicing yogi. He’ll answer you as seeing the arising and passing away. Not seeing of mind, feeling, etc. only seeing the arising and passing away. Then can decide as you get the insight knowledge.

Seeing arising and passing away dhammas and in this life will get the liberation. The only existence is only that. Body, feeling, etc. are only existing as names. If you see this, have right view. If not seeing this, not arriving here yet. Insight knowledge is seeing sankhāra and aicca (conditioned phenomenon and impermanent).

The lower knowledge sees the 5 khandhas. Therefore, they are quite different. Seeing the body, feeling, etc. are lower knowledge. It’s nāmā-rūpapariggaha nyan – Discernment of mind and matter. In the Nidanavagga Samyutta – the Buddha taught Susima only 2 knowledges for realization of Nibbāna.

These were insight knowledge and Path Knowledge. It needs to explain for clearer. How do the yogis see it? If seeing impermanence, it’s insight knowledge. Don’t be in confusion with knowledge of rise and fall, knowledge of dissolution, etc. Combine all of these knowledge is insight knowledge.


With short life span and for the realization of Nibbāna, just try for these 2 knowledge. Vipassanā nyan is the forerunner knowledge to Nibbāna. It’s clearing away kilesas before. Nibbāna exists, but not seeing is the cause of kilesas. Nibbāna always exists to someone with the practice.

Why can’t we see it? It’s covering up by kilesas. If you say you are contemplating but still can’t see it yet. If the impermanence of sankhāra can’t be seen with contemplation, and it still covers with kilesas. The khandha is piling up with impermanence.

Doesn’t it exist because you can’t see it? Or because it is covering with kilesas? It’s the cause of covering with them. Vipassanā nyan is clearing up for these things. The Buddha taught the 5 khandhas were anicca dhammas. This was by someone who discerned it. Ignorance, greed, hatred, and delusion, all these dhammas are covering it.

To show an example, the moon always exists and not seeing is hidden by clouds. You have to blow it away with vipassanā nyan. It’s like this simile. If discern it slowly, your kilesa is thick. Practice with the 4 supreme efforts − sammappadānā, kilesas blown away and will see impermanence. (The same as the 4 right efforts).

When is the insight knowledge coming to an end? If the impermanences are disgusting and disenchanting to you, it’s still insight knowledge. Seeing them as dukkha sacca and it’ll end. It can’t be ended with your desire. If it’s coming to an end, impermanences are disappeared. It meets with the Path Knowledge.

Here is complete with the 8 path factors. Not seeing impermanences, instead seeing Nibbāna without them. Vipassanā nyan change in to Path Knowledge. Vipassanā nyans open the kilesa cover. Path Knowledge opens the sankhata anicca cover. These points are quite important. And then seeing Nibbāna. These are important for yogis.

Even can open the kilesa cover is quite good now. This is the most important point for yogis. By opening the kilesa cover and meet with anicca. Again anicca covers Nibbāna. Therefore, have to practice and make vipassanā nyan become maturity. When the Path Knowledge arises, the anicca cover is opened and meet with asankhata.

Only have the 2 knowledges. Do you satisfy with it? Firstly, it’s important to see impermanence. With the opening of kilesa cover and will see impermanence. Therefore, samādhi is important. And again the impermanence cover is opened and will see asankhata − Nibbāna.

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Dhamma Talks by Mogok Sayadaw--Part 9-21

文章 Nalorakk » 2019-02-22, 14:13

[21] Wrong View on Kamma
21st & 22nd September 1961

If you can contemplate the 5 khandhas as these are not me, not I am and not mine, craving, conceit and wrong views will fall away. And if you discern impermanence and there is no me, no I am, not mine exist. The Buddha in the Dhammapada and other suttas taught us as kamma – actions were following like a shadow (wholesome actions as a shadow, and unwholesome actions as a cart following the ox).

Therefore, we had to rely on kammas like father and mother. So most Buddhists are thinking that kamma not perish. Influence by craving for becoming bhāva - tanhā, when someone hears the 5 khandhas are not-self and rely on kamma as stable (In the Punnama sutta, a monk was listening to the Buddha’s teaching on anatta and thought like this).

If the Buddha taught people directly as kamma was impermanent and they would take it as without result. Therefore, he taught them with similes as it followed like a shadow, etc. Kamma is also impermanent, dukkha and anatta. It’s volition − cetana. Cetana is sankhārakkhandha – aggregate of volitional formation. It’s arising and passing away, so it can’t follow.

If you take it as following you, become eternal view – sassata ditthi. The monk in the sutta had bhāva- tanhā − craving for becoming. And when the Buddha said the khandhas were not-self and became fear of without an experience. So he took kamma as self – atta because he didn’t appreciate anatta. Therefore, Buddhists have sassata view on kamma.


There is the kammic energy or power leaving behind for the result, but it can’t follow. Therefore, the Buddha had to talk about its result. Taking the simile as directly will misinterpret the Buddha. If we don’t know how to teach and it becomes wrong view. And also don’t know how to interpret it becomes wrong view. (These 2 ways of teaching can be found in the Anguttara Nikāya)

If don’t know how to interpret it and the preacher has wrong view first and later the listeners. Therefore, giving talks are not easy. Taking kamma with wrong view is not a small matter. The whole country has this view. Taking the kammasakkata nyan with wrong view. This knowledge can’t dispel wrong view.

For an example, I do it so I get it. But if take kamma as fruitless or no result and become uccheda view. For this reason, the Buddha taught it with similes. The reason for it can’t follow is; after death consciousness mind and body cease here. Because of the kammic energy, next mind and body arise.

The mind and body are not the same one and not a different one. But they have cause and effect connection. From here (this side), not a piece of it follow there (the other side). The old one ceases and the new one arises.


I have to talk about this because everyone makes mistake with this matter. (Sayadaw retold the Punnama Sutta on the view of kamma) Why we get the khandhas again? Because of the wanting mind we get back the khandhas. If you don’t want and you don’t get it. “Volition – kamma was permanent – (nicca). Except volition all others were impermanent (anicca)”.

The monk in the sutta took it this way. This is called ekicca sassata ditthi – partly eternity and partly non-eternity view. The Buddha said if someone had one of the wrong views and couldn’t realize Nibbāna. Because his mind is not clear and confused.

I don’t want to speak about the views of Christians and Mahamaydins (Muslims). This is the wrong view of Buddhists. A black spot on a white sheet. It’s like a shadow following a person. The 5 khandhas of human being are mind and matter. And the shadow is kamma.

The shadow is permanent. Contemplate volition as impermanence and tanhā dies. Cetana (volition) is including in the sabbe dhamma anatta – all dhamma are not self. Again kamma not follows a being and it falls into uccheda ditthi. Have to understand the sutta teaching as indirect way and to understand directly is the Abhidhamma teachings. It’s anantarapaccayo – proximity condition.

Between the cause and effect, no other things exist. This side is kamma and the other side is result. This side of kamma has ceased here. Giving the same kammic result of the kamma on the other side. It’s not following to the other side, but giving the same kammic result. If you know kamma is not following to the other side and sassata view dies away. Again knowing as giving the same result on that side and uccheda view dies away. In this way two wrong views fall away.

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Dhamma Talks by Mogok Sayadaw--Part 9-22

文章 Nalorakk » 2019-02-26, 13:53

[22] The Source of Great Sufferings
4th October 1961

The Buddha urged us to destroy the source of hell root, the identity view − sakkāya ditthi. Many types of mind arise with conditions. We take them as my mind. Whatever of the arising mind, don’t take it as I-making. Desiring to eat something arises is a type of mind arises. Desiring to sleep arises is a type of mind arises, etc.

Whatever mind state arises, making note of them as in the same way. If you know them as arising with their own matters. And it becomes evidence that these are not me and not mine. It’s the most important for the me and the mine to fall away. If the me falls away, wrong view – ditthi is falling away.

If mine falls away, the craving − tanhā is falling away. If you ask, “How we do it?” Every time mind arises, you must know it as not me, but only mind arises by conditions. If you know every mind arises, wrong view falls off. What I am saying now is easy. With yourself and you forget it.

(not know or lost mindfulness when it arises). When the desire to sleep arises, it becomes I want to sleep. Don’t mix with the me. Knowing it as a sleepy mind arises. If you mix it up, become wrong view. In you only one mind after one mind is arising.

If you are knowing them as such, it becomes insight for dispelling wrong view. This is not the insight of anicca and dukkha, but a person or a being disappears. After I’ll dispel your doubt. Now still in the stage of dispelling the identity view. It still needs to dispel eternal view and view of annihilation.

Note these points carefully. Only a Buddha had arisen into this world and had the chances to hear about it (Except a Buddha, nobody can teach them. Therefore, wrong views are very deep rooted in every living being. Therefore, the Buddha said the permanent homes of living beings were woeful planes).


If you are making something which is not me as me and it’ll connect things. How does it connect? You are making other things as my son, my wife, etc. The disease of wrong views will develop. You are thinking the arising phenomenon is me and the other thing as mine. Note them seriously.

Because of this, killing father and mother, cheating and deceiving others and people’s belongings, etc. and all unwholesome dhammas develop from wrong views. So we have to destroy them first. It’s true as the source of hells. I am worrying all of you will fall into hells and helping you to cut off this root. After craving to eat tanhā arises, the big tanhā of clinging arises as I can’t control without it.

There are 2 kinds of tanhā. Tanhā of thinking and clinging. After that the task effort – kamma. These 3 things exist everywhere (i.e. without contemplation). Tanhā paccaya upadānā paccaya kamma-bhāva paccaya jati. Paccaya means condition. Without any condition, nothing can arise.

I am explaining clearly. These 3 points are main factors. Have to remember these 3 points. From all the 6 sense-doors, these 3 points are in line. Paccaya means the cause condition. The result is without break. In the process of tanhā paccaya upadānā, after tanhā ceases, upadānā arises.

Why tanhā has to cease? Paccaya is the cause and which cause? The cause of the dhamma which has ceased before (here is tanhā). With the condition of tanhā, upadānā arises. After tanhā has ceased, leaves the cause of condition behind. So tanhā has ceased but let upadānā arises. This is nothing do with reciting by heart of the text. Tanhā has the cause. It has the cause to let upadānā arises.

Isn’t arising automatically? All our minds processes are going on like this, by the front causes. The front cause and the after result have connection. In this way free from uccheda view. Cause and effect are not annihilated. Uccheda means annihilated. You may think with the contemplation of anicca, dukkha and anatta, will realize Nibbāna. If hindered by this wrong view can’t realize it. After clearing it away, will realize it. And if not, you could not realize it.


In the time of the Buddha, some monks without cleared away these views and practicing, couldn’t realize Nibbāna. Because it was hindered by wrong views. Even though tanhā has ceased, leaving the power behind and the result of upadānā arises. From the time of you know these things, not go to painful birth (According to some of Sayadaw’s talks only for next one or two lives. Especially for his lay followers listened to his talks every day.)

This is not a small power. If you discern the passing away dhamma (i.e. impermanent) and free from identity and eternal views. Although tanhā has passed away and seeing upadānā arises and free from uccheda view. Every time knowing the arising dhamma and free from sakkāya ditthi .

Every time knowing the passing away dhamma and free from sassata ditthi . Every time knowing the continuous dhamma and free from uccheda ditthi . So every time seeing impermanence free from 3 wrong views (, , ). I’ll continue to talk about it if you are not clear. Because it’s the seed of hell. Not kamma sends you there. Ditthi, wrong view, sends you there. Taking tanhā as me, upadānā as me, and kamma as me.

There is no me but you take it as me and falling into there (hells). But you are thinking that unwholesome dhammas send beings there. It’s by the order of wrong views. After ditthi is destroyed and kamma can’t do anything.

(Sayadaw gave the simile of the judge (ditthi) and the executioner (kamma). Therefore, ditthi is more fearful than kamma. But you all are afraid of kamma. In the suttas the Buddha said that freedom from the painful desinations (apāyabhūmi) was abandoning of ditthi and doubt. Not mentioned the abandoning of kamma.

But you all are talking as by kamma. (Identity view itself cannot send beings to painful births. But it is the source of all wrong views to arise. With wrong views being are more easier to create unwholesome actions which can send beings to painful births)

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Dhamma Talks by Mogok Sayadaw--Part 9-23

文章 Nalorakk » 2019-02-26, 13:57

[23] The Important of Anicca
(no date)

You all have been listened to dhammas (Suññāta dhammas, sacca dhammas etc.). You understand them, and also have seen impermanence. With the cessation of contact (phassa) and feeling (vedana) ceases. For example, bitten by mosquito and become itchy. Bitten by mosquito is contact and itchy is feeling.

Phassa paccaya vedana – contact conditions feeling. No mosquito bites you and the itch also ceases. Phassa nirodha vedana nirodho – with the cessation of contact and feeling also ceases. With the cause conditions and result arises. With the cause ceases and the result also ceases.

You have to understand these things without any doubt. Then your wrong view falls away. Even though you die with the painful feelings – dukkha vedana and no need to be afraid of it. Because during your practice, wrong views and doubt fall away. You get the purification of view and doubt (ditthivisuddhi and kankhāvitarana visuddhi).

It was falling away with the insight knowledge. Still not with the Path Knowledge yet. When you are seeing impermanence, the body not disappears. Only with the cessation of impermanence and the body will disappear. Wrong view and doubt are the 2 dhammas send being to painful births.

Therefore, I advise you to die courageously near death (i.e. discerning impermanence with practice). Yesterday talk I was leaving this point. So today I am adding it here. (Yesterday Sayadaw gave a talk based on the Sotanugati sutta of Aṅguttara Nikāya.)


Today I’ll continue to talk from the Samyutta Nikāya. Why the Buddha entered into parinibbāna (i.e. passing away)? Because his direct disciples were not left anymore (i.e. Buddha’s Veyneyyas) (From the Pañcavaggi – the first 5 disciples to his last disciple Subhadda were only needed his direct helps).

But there are still people with their teachers (This is also one of the reasons the Teaching still exists). It’s necessary for you to have ears to listen and have someone to teach you. Near the end of his passing away, the Buddha reminded us that mind and body dhammas were having the nature of arising and passing away. Therefore, don’t forget them.

I also teach impermanence. The Buddha taught them for 45 years. Only by seeing impermanence can realize Nibbāna. Impermanence is dukkha sacca. By penetrating of dukkha sacca, realize Nibbāna. Your body is also impermanent. If you looking at the 31 realms of existence, will see impermanence. Not seeing impermanence is like a blind person. Your reliable dhamma is impermanence.

If you discern impermanence very well, will realize Nibbāna in this life. If this not happen, will be sure in next life. The Buddha gave this guarantee in the sutta in the Aṅguttara Nikāya. If you discern impermanence, greed, hatred, and delusion never arise. The Buddha never taught as anicca paccaya lobha, dosa, moha – impermanence conditions greed, hatred, and delusion.

If you are discerning impermanence, become jhana paccayo and magga paccayo. It has the 5 path factors = 3 samādhi factors + 2 paññā factors. If you do only jhana, no wisdom factors. By doing paññā and is including jhana. The practice I teach you include jhana and paññā together. Every vipassanā contemplation, jhana and magga are together. Outside the Buddha teaching (sāsanā) only jhana exists. Inside the sāsanā, don’t do this only.

Jhana and magga have to be conbined. Someone practices jhana stabilize the object of contemplation. For the asubha object (loathsomeness) not let the asubha disappears. For the pathavi object (earth) not let the pathavi disappears. Therefore, jhana itself not leads to Nibbāna is clear.


The way of jhana and magga together were mentioned in the Samyutta and Aṅguttara Nikāya as yugananda way. Jhana is samatha and magga is vipassanā. Samatha has to straighten it. And vipassanā has to discern it. In the 5 jhanic factors not include magga. Straighten the mind towards vanishing phenomenon is jhana. And to discern its vanishing is nyan (ñāna). It’s the way of jhana and nyan.

In front is arising and vanishing. And following behind is jhana and magga. What is the benefit of discerning anicca? It is moving out kilesa. If not seeing impermanence, the mind is latent with kilesa. Devadatta had swallowed by the earth was heavy with kilesa. Not because he was fat. Your khandha boat is heavy with kilesa. You have to cut out the kilesa for its lightness.

In this way your khandha boat will become light and can cross over the tanhā river to the other shore. I am urging you every day to contemplate impermanence. Because I am worrying that you’ll be swallowed by earth. Do you have any pity for yourself? Except this job, there is no other work can free from it. The Buddha taught the way with samadhi and follow with paññā.

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文章: 358
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Dhamma Talks by Mogok Sayadaw--Part 9-24

文章 Nalorakk » 2019-02-26, 14:04

[24] Wholesome Kamma with Knowledge
9th December 1960

[This talk was given to a couple who came to stay with Sayadaw and practiced under his guidance. The husband first met Sayadaw and later introduced his wife to him. So here Sayadaw encouraged her in the practice. Later they gave up their business and very closed to Sayadaw until he passed away. The husband, U Kyaw Thein, knew his own death 6 months before.]


Desire of wanting to become a woman and will become a woman. To become a man and also the same. Has sharp knowledge (nyan) or not is nothing to do with a man or a woman. It relates to your past lives when you were doing good kammas combined with nyan or not.

To meet a good teacher and having good kammas with nyan. These 2 factors are very important. These were mentioned in the Samyutta Nikāya. Associate with the wise can become a sotāpanna means that kamma is a different thing (Here Sayadaw emphasized the main point and not rejected the wholesome kammas).

The kammic results are related to kamma. To get Path and Fruition Knowledge are related to nyana. For example, the lay woman Visākhā became a noble person (sotāpanna) & her husband Punna was not. He had only good kamma & without nyan. Again layman Visākha & his wife Dhammadinna both had good kamma & nyan.

(Visākha was anagamin and Dhammadinna was arahant). (Sayadaw told the story of Vajira bhikkhuni encountered with Mara, the Tempter). Having samādhi and following with the knowledge are important. It’s nothing to do with as a man or a woman.


After that with the practice, going onwards with the 3 stages of knowledge. Today I’ll talk about the process of the practice; Intellectual understanding, Contemplation, Abandoning (study, practice and relization). For the intellectual understanding, can be measured is the body (rūpa) and can’t be measured is the mind (nāma). For the 4 mind aggregates have to contemplate the most prominent one. (e.g. if feeling – vedana is prominent, then contemplate vedana, etc.)

Mind and body are arising together. If form arises, contemplate form (rūpa), and if mind arises, contemplate mind. Contemplate the most prominent one. For example, in a pot of soup, salt, oil, sweet, etc. are in there respectively. If the salt is prominent, you feel the salt more than the others. If form arises, know it as form. If mind arises, know it as mind.

For example, if you put your foot down, pathavi – earth elment is prominent and feel the heaviness. If you lift it, air element is prominent and feel lightness. If you are discerning anicca, it’s developing into insight. It’s Tirana pariññā − full understanding by contemplation. This knowledge is the most important. You have to know it thoroughly with the practice.

In this way contemplative knowledge become success. First discerning of arising and passing way, and then dissolution. After that developing into disenchantment. At that time don’t stop at it. If you stop it, knowledge will go down.

I am urging you to concentrate in the contemplation with the disenchantment. After that will develop the knowledge of watching it like an alien (i.e. sankharupekkha nyan – knowledge of equanimity towards formations).

At that time watching it like an alien. It’ll appear as watching your own practical knowledge. These are knowledge of right seeing. It’s dukkha sacca – the truth of disgusting and useless. With continue contemplation and affection on the khandha with the self-view, falls away in a blip. From behind clinging and action with wrong views are cutting off. Why?

Because of knowing dukkha sacca, khandha disappears and leaving behind with the contemplative mind (nyan). And is not seeing dukkha anymore. Just only see dukkha nirodho – the cessation of dukkha. The cessation of dukkha is nirodha sacca. The Path Knowledge is called pahāna pariññā − abandoning with full understanding.

After the Path Knowledge ceases, 2 or 3 Fruition Knowledges arise. After they cease and reviewing knowledge arises. Reviewing as there is no dukkha anymore. This is reviewing dukkha, as not there. The Path Knowledge, Fruition Knowledge, Reviewing Knowledge all are seeing no dukkha.

If you see it in line (serially) and enter the stream (become sotāpanna). So these 3 knowledges are seeing Nibbāna. Because of their powers, the door to painful births are closed (i.e. Apaya bhūmi).

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Nalorakk
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Dhamma Talks by Mogok Sayadaw--Part 9-25

文章 Nalorakk » 2019-02-26, 14:08

[25] Wrong View, Dukkha and Nibbāna
10th October 1960

Whatever arising in the khandha, for example, form (rūpa) arising is dukkha arising. Form passing away is dukkha ceasing. Feeling (vedana) arising is dukkha arising. Feeling passing away is dukkha ceasing. If you are doing this, a person or a being disappears. In this way, free from wrong view. (Sayadaw continued to talk about the 8 causes for wrong views to arise.)

Not knowing khandha arising has wrong views, or not knowing about the khandhas. Avijjā – ignorance: with wrong knowing, wrong knowledge causes wrong views to arise. Because of contact (phassa) With wrong perception With wrong thinking With unwise attention With wrong companions Listening to wrong teachings.

These are the 8 causes for wrong views to arise. We must kill all these with the knowledge of seeing impermanence. Before meeting a good teacher, it’s in the mind. After meeting a good teacher, it falls away from the mind (with the intellectual knowledge + practical knowledge).

Because of the causes, we experience the result, and with this free from wrong view. Regarding with the kammic result; if you do it and you’ll get it – is wrong view. The kammic energy or power is following but not the khandhas. Because it’s arising here and vanishing here. With the 8 causes of wrong views, beings go to painful births.

As long as khandhas exist, it’s arising and vanishing. And then you are free from the 8 causes of wrong views. Not a person or a being is following behind. With the causes as condition, result appears. For example, it’s like a stamp and the mark it produces it.

(It’s a very good simile to understand cause and effect without a permanent entity. Stamp and its mark are not the same nor different. This is the Buddha’s Middle Way).

If you still not get Nibbāna yet, the result will follow you. The human khandha perishes here and the heavenly khandha arises there. The human khandha is ceasing here and the new heavenly khandha arises there. This human khandha is not following there. If it’s really following there, they must have the same khandha. How can a human khandha becomes a devata khandha? Don’t accept to what other people say. If you take it, becomes wrong view.


You have to accept what the khandha is telling you or showing you. This khandha is only telling you as dukkha arising and dukkha ceasing – which is dukkhakhandhassa samudayo hoti; dukkhakhandhassa nirodho hoti. Therefore, any realm of wherever you have been, there only existence of dukkha arising and dukkha ceasing.

Does anything exist in Nibbāna? It exists as without any dukkha. Dhamma with dukkha exists is mind and body – the 5 khandhas. Therefore, Nibbāna exists, not with dukkha nature but as sukha nature. (So the Buddha said that Nibbāna is the Supereme Happiness).

Someone thinking and taking dukkha as me and mine will never realize Nibbāna. Someone not thinking and taking dukkha as me and mine will realize Nibbāna. What is Nibbāna? Our khandhas are for many lives time is dukkha sacca. A person thoroughly penetrates dukkha sacca and not wanting it and will not live with this khandha. Living with dukkha is living with mind and body. Not living with dukkha is Nibbāna.

Only someone falls off wrong view will appreciate Nibbāna. If not, will appreciate it only by hearing from others. Therefore, you have to observe dukkha arising and ceasing in your own khandha. However, you observe and it is only dukkha sacca.

Because it’s arising moment to moment and dying moment to moment. Moment to moment only deaths are arising and can’t exist as stability. Only without it and have stability. Their total cessation is dukkha nirodho nibbānaṁ – the cessation of dukkha is Nibbāna. So Nibbāna appears.

Therefore, only someone is seeing dukkha and Nibbāna can arise. If not, never arises (i.e. not practice and only with vows and prayers). People are clinging to dukkha as, “It’s mine. It’s mine.” If dukkha the heavy load falls off, is the happiness of Nibbāna.

Not knowing dukkha is the cause of wrong view. Knowing dukkha is right view. Sammāditthi knows it. Therefore, it’s important to know the real dukkha. The day you know about it, and don’t want it.

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Dhamma Talks by Mogok Sayadaw--Part 9-26

文章 Nalorakk » 2019-02-26, 14:11

[26] Importance of the Truth of Dukkha
11th December 1960

We start from truth of dukkha – dukkha sacca, mind and body. After that dukkha develop. Become a human, a deity, etc. are only in speech. And only dukkha is increasing, taking this in mind as a truth. It only exists as dukkha arises and dukkha passes away. (Sayadaw mentioned about human’s dukkha starting from a mother’s womb. Later comes out and growth).

Only dukkha arising and dukkha passing away really exist. If not, you’ll confuse with it as man and woman etc., and then follow with sorrow and lamentation. Because you lost your dukkha sacca.

(It is interesting to reflect. Actually human embryo starts from a very tiny spot of mind & matter process without human form. After become mature & has a human form. After born & get lost in concept).

When we are alive and substitute with mind and body process. When we die, mind and body perishes. It was starting with the truth of dukkha. After born and lost dukkha sacca. Therefore, if something happening to us and we have to cry for it. We should make the decision that except dukkha sacca there is nothing about it.

In the beginning starts with dukkha, in the middle lives with dukkha, and in the ends also end with dukkha. Except these, no other things exist. You all have lost 3 of them. Not aware of them as arising and passing dukkha sacca. You are lost the original thing.

By knowning them as in the beginning, in the middle, and in the end is only dukkha. It will only tell its dukkha nature when someone is sick & dying. It’s telling you it’s dukkha nature. Originally it’s loathsome nature (loathsome, foulness).

So at dying, only tell its loathsomeness. If you say why it happens to me, then you lost the principle. Crying for it is not important, but will arrive to painful births. Because crying is dosa and smiling is lobha. If you lost the principle of dukkha sacca will arrive to the painful births. Originally it’s truth of dukkha.

Therefore, start with dukkha sacca, and then mature with dukkha, in the end lost with dukkha. If you not lost the principle, sorrow and lamentation will not arise. If you lost the principle, that means you want to cry. If we don’t lose the principle or arising and vanishing dukkha, will arrive to Nibbāna. Not knowing the principle is tears and hell. Having lost the principle is also tears and hell.

Must remember these 2 points. With losing the principle, the 4 woeful planes are not safety for us. Every time you have to know it as truth of dukkha with your own knowledge. When this knowing coming to an end, Path Knowledge will arise.

I am telling you the reality. You have to practice accordingly with the reality and the knowing together. If you know in this way, the dhamma leading towards crying is no more in your mind. From becoming sotāpanna to Buddha, each one’s reality and knowing have to be the same (i.e, when arising, knowing the arising; when vanishing, knowing its vanishing).

From the beginning to the end, don’t get lost the dukkha principle. Reality and the knowing have to be the same or fit in together (i.e. anicca and nyan). When the Path Knowledge arises, sorrow and lamentation will extinguish. That’s Nibbāna. This also mentioned in the Satipatthāna Sutta.

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文章: 358
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Dhamma Talks by Mogok Sayadaw--Part 9-27

文章 Nalorakk » 2019-02-26, 14:16

[27] From Ignorance to Knowledge
12th December 1960

[This talk is important. Sayadaw explained how anicca nyan or vipassanā nyans destroyed ignorance – avijjā which is the source of khandha processes. The 12 links in the D.A process which represent of past, present and future is the right one as explained in the sutta.

Sayadaw explained this point in this talk also supported it. Some Asian & Western scholars cannot see it clearly & taking the 3 periods as wrong interpretation.]


Paticcasamupada is the cause and Paticcasamupanna is the result. Someone not practices taking the khandha as a man or a woman, me or him, etc. Someone practices not thinking in this way. A person without knowing it, ignorance is latent in the mind. Then ignorance arises. This is Paticcasamupada arising.

After that with speech and body actions making volitional formation – saṅkhāra. At the time of not contemplating with impermanence is living with ignorance and making sankhāra. With sankhāra and consciousness − viññānaṁ arises. For example, with eyes seeing a person and hate this person with anger (dosa) and worry with sorrow arise (for unwholesome dhamma).

Unwholesome dhamma arises and continues to unwholesomeness. In accordance with the sīla standard this is not unwholesome. But in the mind this becomes unwholesome. Without any practice, the whole day all these things arise in turn. All arising is with ignorance – avijjā and returning to avijjā →sankhāra.

Therefore, the whole day turning around in circles are uncountable. So we are running in circle. Starting from ignorance and come back to ignorance. We are making dukkha sacca that the results of khandha dukkha sacca will arise in circle. Born and die, born and die, and etc. Khandha processes never stop. (It’s quite frightening).

Someone contemplates impermanence and next khandha not arises. If you live idly, khandhas are continuously arising. It becomes knowledge – (vijjā) with the contemplation of impermanence. The dhammas will follow it are cutting off, and ignorance before it also cut off.

[Here Sayadaw emphasized 2 points. Stop section 1 (i.e. avijjā → sankhāra) Stop section 3 and 4 (i.e. tanhā → upadānā → kamma → jati)]

The cessation of the beginning, i.e. point and the cutting off behind, i.e. point .


Therefore, vipassanā is cutting off one’s bad causes by oneself. This dhamma is showing the cutting off avijjā. With contemplation, become knowledge – (vijjā), ignorance conditions volitional formation not arises – avijjā paccaya sankhāra. Avijjā becomes knowledge which cuts off one’s own root cause.

For example, Tin Hla has a cough because of the cold. Giving heat to the body, the cold disappears, no cough anymore (Daw Tin Hla was U Kyaw Thein’s wife. Both were Sayadaw’s close disciples). Present khandhas continue to arise are the causes of avijjā, sankhāra, tanhā, upadānā, kamma of the past life.

With the vipassanā contemplation to these continuous arising khandha and not let the causes, tanhā, upadānā, and kamma, for the future khandhas to arise. I am asking you to cut off the causes (the past and the present causes). The past causes are section of avijjā, sankhāra. The present cases for future are section of tanhā, upadānā, and kamma.

The knowledge of contemplation of impermanence kills the causes. You are ending your own kamma. This is for someone who knows it, called a knowledgeable person. For someone not know is running in circle – an ignorant person. Making avijjā to become vijjā – ignorance becomes knowledge.

Therefore, vipassanā practice is cutting the beginning of D. A. process. (i.e. avijjā → saṅkhāra → viññānaṁ) People don’t know the causes of dukkha and how to cut off. Not knowing impermanence is ignorance and dukkha arises because of it. Digging out the root of ignorance and no poison tree exists and not bears poison fruit.

Contemplation of vipassanā is for the knowledge of 4 noble truths. Impermanence is dukkha sacca and knowing of it is magga sacca. Not knowing the truth is ignorance – avijjā and knowing it is knowledge – vijjā. By killing the beginning of the cause (avijjā) and khandha can’t arise.

People not practice and connecting dukkha one by one in infinity. Vipassanā means the job of digging out the root of ignorance. (By listening many talks on D.A process of Mogok Sayadaw, and understand some profound & subtle meanings hidden in it.)

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