Dhamma Talks by Mogok Sayadaw--Part 2

[Nalorakk]

[10] Concept, Reality And Nibbāna
17th October 1961

There are the 4-realizations of Nibbāna , the stream enterer, once-returner, non-returner and the arahant (i-e sotāpanna, sakatagamin, anagamin and arahant). Then, the 5th one is all the khandhas ceased and the peacefulness of Nibbāna. I want you all to know, after the realization of the first Nibbāna, no need to worry about the future. For the other Nibbāna you already have the momentum of the knowledge(nyan). Even you are not listening to dhamma talks, this knowledge will push you forwards to the higher levels. Therefore, the realization of the first Nibbāna is important. For the higher levels there are no other special ways. Starting from the impermanence again. If you ask why we did not realize Nibbāna before. The answer is because of not knowing and take the near things as far away. For the realization of the first Nibbāna must dispel 3 wrong views. After clearing up these views you are sure to realize it. Diṭṭhi nirodho Nibbānam – The cessation of wrong view is Nibbāna- this refers to the first Nibbāna. Don’t pray for any existence of life. It only makes the earthen-soil increasing and also you will suffer. Don’t take these words as not significance. The one also prays this is sure for suffering. (This point is very important for any Buddhist to contemplate clearly whatever their traditions.) I am correcting you for your great mistakes. What you want to enjoy is vedānakkhandha ~ the aggregate of feeling. According to the Four Noble Truths, it’s the truth of suffering. What you all are doing for the enjoyment of human and heavenly pleasures are only superficial. But it’s the same meaning as I will be suffering again and again in the human and celestial worlds and increasing the earthen-soil. Truth (sacca) is right and feeling (vedāna) is not right. I am explaining for your great mistakes. It’s very rare to find a teacher for corrections on these things. You are only seeing the pleasure of feeling, not the truth of it. You are dancing with the strings of craving. (Here Sayadaw using the simile of the string of puppet.)

Feeling arising means on the way to dukkha, and passing away means in dukkha. It’s Dukkha Sacca. This kind of wishes and prayers are covering up Nibbāna. Not knowing (i-e ignorance or delusion) is more difficult than not having (This is a Burmese proverb showing the important of knowledge, because all unwholesomeness start from ignorance, then craving –tanhā).

Your desire and prayers for khandha dukkha are covering up Nibbāna. You take it as this is mine, this I am, this is myself, and all these can’t penetrate the khandha’s nature. You are a slave to the khandha that Nibbāna is out of your sight. (Most of Sayadaw’s dhamma meanings were direct, simple and profound, and sometimes quite humorous.) With prayers and wishes for the khandha, wherever you will be with the attachment to existence (bhava diṭṭhi), by which covers up Nibbāna, that will never arrive to Nibbāna.

(Sayadaw said that Sāriputta asked questions to Yamaka and the ways he answered was helping him to let go of his wrong views by making him to understand concept and reality. And then taught him to observe the nature of the khandha and became a sotāpanna. After became a sotāpanna, Sāriputta asked him if someone asked you what happened to an arahant after he died. The answer was important, because only someone who had eradicated wrong views and doubts could answer in this way. Dukkha ends and sukha exists. The Buddha always emphasized that he taught only dukkha and the ending of dukkha. This point is very important for all Buddhists whatever their traditions. Any dhamma was not about dukkha and the ending of dukkha were not taught by him.)

After the arahant dies nothing happen means the same meaning as there is no Nibbāna. The Buddha taught in many ways as Nibbāna really exists. (e-g in Udāna Pali). In reality arahant is not exist, only a concept. The real existence is the 5-khandhas. Arahanta means a person who had killed the defilments. Puthujjana – worldling means a person who has very thick defilements. By taking off the concepts and contemplate the reality is going onwards to Nibbāna (one of the Dhamma qualities). Yamaka had the view of annihilation because he couldn’t find a teacher. You can know the answer of a sotāpanna from the questions and answers between Sāriputta and Yamaka. You people are praying for Nibbāna without knowing it. There is a place without Dukkha. This must have to exist. Exist with only sukha, that is Nibbāna. But Nibbāna is out of sight because it is covered with Dukkha.

[Nalorakk]

[11] Sorrow Deceiving As Compassion
23rd February 1959

[The following 6 talks were connecting with refined dhammas. Each one lasted only 30 minutes. Sayadaw gave to his 2 closed disciples who were couple. The following are not whole talks translation but only the main points.]

Sorrow(soka) can come in and deceiving as compassion(karuna). Worry, concerning, sorrow and sadness are not true compassion. Compassion is connecting with equanimity(upekkhā). Therefore, compassion, equanimity and wisdom are connected. It’s subtle and not easy to distinguish. Most people take sorrow(soka) as compassion(karuna). After the mind of compassion and altruistic joy (mudita) comes in and then falls into life continuum (bhavanaga citta). Therefore, paticcasamupāda (dependent arising) is not going on (not connected). If sorrow comes in, it connects with the dependent arising. (Here Sayadaw gave an important instruction). Whatever mind state arising makes an effort to know it. With this we are not deceiving by the cunning mind. Whatever arising, contemplate impermanence. If you don’t contemplate for the compassionate mind, it doesn’t matter. But if you contemplate it will develop the knowledge. In contemplation of the mind, yogi must distinguish the different states of the mind. With this will know the arising & passing away of the mind. Concepts are also useful in their own. Knowing how to distinguish them will know the arising. By knowing the arising will know the passing away. Contemplate at this, it’s concept. By knowing the passing away is discerning the impermanence. Do you know the benefit of names? If you reject conventional truth you don’t know how to contemplate (Mahasi Vipassanā is a good example.). Therefore, in the Satipatthāna Pali mentioned a word – pajānāti which means to know it. (Sayadaw gave some examples for the seriousness of sorrow.) It’s similar to a person hit by a thorny object and difficult to pull out. Such thing as can’t forget a deceased loved one for 3 years and 3 raining seasons. (This is a Burmese saying.)

[Nalorakk]

[12] Lust Deceiving As Lovingkindness
24th February 1959

Lust can come in and deceiving as loving-kindness (metta), during sending metta only for the loved ones not including others. Metta means for everyone without differentiation. If tanhā comes in, contemplate this mind state first and continue the metta. Someone who overcomes one’s own mind knows whatever mind state arises. Without overcome it don’t know the mind state. Therefore, there are more unwholesome mind states arising. The best way is contemplating whatever mind state arising. By doing serenity(samatha) practice, defilements can come in the practice. In samatha, if lobha or dosa comes in become unstable, and it falls off. Only vipassanā can be stable.

[Nalorakk]

[13] Tanhā Deceiving As Altruistic Joy
25th February 1959

Tanhā and altruistic joy(mudita) are similar in smiling nature. But their objects are not similar. Gladness for all is mudita. If only for someone is tanhā. Mudita comes from mindful attention. Have gladness on everyone. Generally, if only for one person, then tanhā comes in. With a determination whatever mind state arises, I’ll contemplate it. And then mostly you can do it. If tanhā extincts kamma become fruitless. Blown away like a cotton wool. Tanhā is clinging to the khandhas. Therefore, if you can contemplate the khandha as truth of dukkha, tanhā will extinct.

[Nalorakk]

[14] Selfishness Deceiving As Equanimity
26th February 1959

Some people sometimes using language like equanimity, but including selfishness and anger. Equanimity means seeing all living beings in equilibrium according to their own kammas. By checking the nature of the language and the voice can know true equanimity or not. Envy (issa), selfishness (macchariya), dosa (anger), worry & remorse (kukkucca) can combine together. In seeing just seeing only, in hearing just hearing only…etc. become equanimity (upekkhā). Whatever arising just knowing it arising or contemplating impermanence. If you don’t know about these will become ignorance (avijjā). (There is a Burmese word came from the Pali word upekkhā. Its meaning is indifferent. Here Sayadaw referred to this kind of upekkhā as selfishness and anger.)

[Nalorakk]

[15] Worry and Sorrow Entering As Sense Of Urgency
27th February 1959

[Samvega – sense of urgency, this Pali word may be the less well known or even unaware outside the Theravadin tradition. In Burma this word become a common Burmese word as anicca, dukkha, anatta. It seems to me it’s a very important word for contemplation to search for the meaning of our human existence. As Sayadaw mentioned it’s a kind of knowledge(nyan), which can push or inspire someone on the path or following the Noble Eight Fold Path to end dukkha. We can know this from the real stories of Siddhartha Boddhisatta, Sāriputta…etc in the Pali Suttas and some modern day yogis. Nowadays modern human beings under the influence of the 3-unwholesome roots ~ greed, hatred and delusion take Dukkha as Sukha and create a lot of human problems and sufferings in family life, society and bring destruction to natural environments.

A western teacher described the meaning of samvega as –“ It’s a hard word to translate because it covers such a complex range – at least 3-clusters of feeling at once: the oppressive sense of shock, dismay and alienation that comes with realizing the futility and meaning of life as it’s normally lived ; a chastening sense of our own complicity complacency and foolishness in having let ourselves live so blindly ; an anxious sense of urgency in trying to find a way out of the meaningless cycle.”

Although this talk was very short, there were profound meanings behind it. True samvega develop intelligent wisdom to great wisdom. If worry, sorrow and dosa come in, it can be suicidal. Committed suicide and accumulation of unwholesome mental states are also an interesting point. Nowadays more people (young or old) committed suicide than before , because we accumulate more and more pollutants (rubbish) into our hearts every day from many unhealthy ideas or poisoned-educations.]

Sense of urgency (samvega) is a knowledge (intelligence or nyan). But with it worry remorse and dosa can come in. People committed suicide were because of their accumulation of unwholesome mental states. We have to abandon unwholesomeness (pahatabba). Have to develop wholesomeness (bhavetabba). [This last point usage of abandoning (pahatabba) and developing (bhavetabba) actually referred to the whole mental development. Practicing each factor of the Noble Eight Fold Path also has this meaning. So each factor is important in its own. It’s right effort. In the 37-factors of enlightenment; effort is 9-times, sati is 8-times, wisdom is 5-times and samādhi is 4-times mentioned respectively. The Thai forest monks in their talks very often mentioned as sati/paññā. Sayadaw also very often mentioned it important as the whole practice, i-e pancaganga magga or vipassanā knowledge.

[Nalorakk]

[16] Take Anger As Wholesome
28th February 1959

[Take anger as wholesome – these words by Sayadaw was remarkable. Like a prediction by him for modern man civilization. Even it’s become like a human education. You can see this very clear. A lot of violence and harmfulness are going on in nearly every part of human civilization; economics, politics, cultures, religion ..etc. Actually we are not only take anger as wholesome, also the others 2 unwholesome roots, greed and delusion. For modern man whatever their religions back ground, actually they are worshiping the Trinity-Gods without their knowing – i.e, ignorance (avijjā).]

Some using harsh language to teach people (parents, teachers and religious leaders..etc) and taking it as wholesome mental state. If any wholesome or unwholesome mental state arise by knowing it, and overcome one’s mind. It’s also need to analyze the nature of the mind state. Therefore, contemplation on mind (cittanupassanā) is important. The voice comes from the mind is significant. Even animals can differentiate it. The Buddha said that angry person easy to get old. (Sayadaw gave an example.) Throwing a stone with anger and by frightening to someone are not the same factors. With anger is more painful. It’s harmful to both. Therefore, it’s harmful to the body. With sorrow tears run down. With fright hairs and gooseflesh raise up. Because of anger commit suicide. Go and look at a person’s face died with anger. The face is looked ugly. With anger even vomiting blood (the story of Sāriputta’s former teacher Sanjaya). Don’t take a small anger as insignificant. It can make you sleepless. If you know how to correct the mind, the face also has a good look. Only people have mindfulness can correct oneself. As soon as anger arise, can contemplate it and not continue to action (kamma).

Must know when one’s mind is not good. Also have to accept the correction of parents and teachers. But not every parents and teachers have the qualities. Where this state of mind (character) come from? From birth. Most of them come from hells. (Sayadaw said we can know the recent past life of any baby from the outwards behavior. As example, if a baby cries a lot, comes from hell and has dosa nature. A baby smiles and happy nature, comes from pleasant existence. A baby sleeps a lot from animal existence. Here the important point is not the past life which had already gone. But very important to reconditioning our bad nature to good nature by training our speech, body and mind.) From hells with anger, so they cry a lot, and easier to become angry. Baby with moha whatever happen, they keep quiet. From heaven they speak with smile and happiness. Without correction it becomes worse (for bad characters). If you pickle something for a long time become more and more sour. Originally people’s minds are not good. Nothing is good without correction. Have to make correction or reconditioning (Sayadaw gave a fish meat dish for example.) If you let fish in natural state, it’s smelly. By using ginger, onion and spices, the smell is nice and tasty.

Even the Buddha came out from the bad to goodness. If someone can’t distinguish from good and bad, can’t correct oneself. We still have time and make the corrections. With many bad things in near death is not easy to correct it. There are 2 forms of extraction. Extract from the bad and the good. The first one is correcting the bad things and becomes good. The second one is yogi wasting his times by worldly affairs without proper practice. There are 3 ways of using our times. Good, not good (i.e bad) and between good & bad. Between good & bad is sleeping. Mostly people are living their lives with bad and between. Therefore, the most important is first to know one’s mind. There are 2 types of crazy people, people with mental instability and crazy ignoramus. (People under the influence of ignorance. Most people are falling into this type.) The first one is mental illness. Majority are in the 2nd type. Avijjā paccaya saṅkhāra –> ignorance conditions action –> conditioned crazy ignoramus. Mental illness still has medicine. But crazy ignoramus doesn’t know the medicine, because everyone is like us (i.e crazy ignoramus or ignorance people).

[Nalorakk]

[17] Sīla And Vipassanā
12th March 1959

[Sayadaw said we should use the clothes and foods by reflection to stop tanhā arose. We earn the money by right livelihood still without contemplation nothing wrong with sīla, but in vipassanā it’s negative.]

By contemplation on food, if disgusting and aversion (dosa) arise, it’s also not right. As example, don’t want to eat or stop eating. The result should be equanimity. Neither tanhā nor dosa should arise. (During the Buddha’s time some monks committed suicide by reflection on the repulsiveness of the body.) Yogi has wisdom faculty easy to develop the perception of food as loathsome, but don’t let aversion come in. The way of wisdom is developing (bhavetabba) and abandoning (pahatabba). Lobha, dosa, moha have to be abandoned not for developing. (Now modern men are doing just these things. It’s an important point. Therefore, Sayadaw very often mentioned in his talks about intellectual understanding – ñāta pariññā). If true wisdom, not taking pleasure on foods and drinks, but not become I don’t want to eat or drink and it becomes displeasure (domanasa). If it is wisdom, not continue to kamma, and only to Nibbāna. Dosa arises and continues to kamma (see the paticcasumupāda). Wisdom is white dhamma and dosa is black dhamma, can never mix-up together. By knowing their differences can do it right. Therefore, the important of contemplation on the mind is quite clear. If , it’s true patikula saññā (perception of loathsomeness) will not become lobha and dosa, but only wisdom.

Dosa also has their levels. Displeasure in something is domanassa. Becoming quarrel and fighting is aversion (patigha). These are refined dhamma taught by the Buddha. Both of them are dosa nature. The differences between them are becoming coarser. Here the Buddha wanted to teach was not for patigha, but wanted to know the subtlety of domanassa. It is difficult to know. (According to Sayadaw, mostly we have vyāpāda – ill-will to foods and clothes, and not become patigha. There was a true tragic story happened in Burma. A man used to have his meal everyday with chilies and without it couldn’t eat. But unfortunately, one day for some reasons or forgotten, his wife not prepared for it. At the dinning place he became very angry and instantly grabbed a fire wood near him struck the head of his wife and killed her. If we contemplate the suffering created for/by foods is quite a big problem. (e-g, pesticides, chemical, etc. in foods and other pollutions.) There was an important sutta in Nidāna-Samyutta called Puttamansapama Sutta – A simile of a son’s flesh – about the 4-nutriments, one is physical foods.) In human society, especially in family members there are a lot of vyāpāda happening between each other. But usually we say nothing and keep quite.

[Nalorakk]

[18] To Stop Craving In Everyday Life
13th March 1959

For any yogi who practices to end dukkha always makes effort to stop kilesas arising. Therefore, should reflect on the 4-requisites. Without it, paticcasamupāda process continues. With no kilesas come in, then Nibbāna element can appear quicker. In wearing clothing with contemplation no kilesa arises. For beautifying is kilesa. Doing with good intention is no fault. Not good intention it is. Whatever we are doing must do it with nyan (knowledge). Without it always tanhā arises. Therefore, always use satipatthāna. Conducting with mindfulness can stop tanhā arising. Even they come in can destroy them. Never let go of sati. Whatever you are doing reflect as dukkha or these are dukkha. If you have sati and including with viriya, they can’t separate. Therefore, I have taught you to be mindful, put effort and contemplate with wisdom. It can be say satipatthāna or the 4-right efforts (sammappadhānā). Why the Buddha sometimes taught as satipatthāna and sometimes as sammappadhānā? However, he said both of them are together. Sati and viriya can’t see impermanence. Contemplative wisdom can see it. Therefore, wisdom is the main, and sati & viriya are supportive factors. Only wisdom can penetrate ignorance. All these points were taught in the Suttanipata by the Buddha.

Paññā is the most important factors of the three, because without paññā , sati can also micca-sati and viriya also micca-viriya (wrong mindfulness and effort), but paññā doesn’t have micca-paññā can be mundane (lokiya) or surpermundane (lokuttara) wisdom respectively. Whatever arising if you can’t contemplate impermanence, then one of the factors is lacking.

[Nalorakk]

[19] Mistaken Sloth & Torpor As Serenity
14th March 1959

Mistaken sloth and torpor (thina-middha) as serenity (samādhi). Can’t overcome one’s mind is thina-middha. In vipassanā the object of contemplation disappears can be mistaken as path and fruit. For the Path Knowledge to be appeared, impermanence should be clear before. Following by impermanence cease is also must clear. Follow by impermanence is not clear, then it’s only sloth and torpor. If both of them are clear, then serenity and discernment (samādhi and paññā) are together. Sloth and torpor come in and pretend to be samādhi and paññā, but yogi doesn’t know it. Staying with the meditation object and without it is quite different. Sloth and torpor are two kinds and inclination to the pleasant and the unpleasant. The samādhi is equanimity. Samādhi is intensely looking at the object without pleasure or displeasure. It’s concentrating on the object pointing by sati. Therefore, if you want to differentiate samādhi and thina-middha by the object, if samādhi, you don’t want to get up from the sitting, but thina-middha want to run away. If they come in contemplate impermanence, without it dependent arising continues. No contemplation and running towards your bed is liked in the prison (The Buddha’s simile for sloth and torpor to king Ajatasattu). Sleeping beds are prisons, the places without the Buddha, Dhamma & Sangha. Sleeping is staying with the life-continuum (bhavanga-citta). It’s bad in refined nature and not in violent way. These are past kamma results (i.e bhavanga-citta) and we are spending it by sleeping. It’s neither wholesome nor unwholesome minds. Sloth and torpor are not directly extracting the time but the bhavanga-citta is. When we are in sloth and torpor, a javana process (active phase of cognitive process) and then bhavanga-citta process, another javana and then another bhavanga…etc. (sloth and torpor is the javana mind process). If you go to sleep, bhavanga-cittas are arising and passing away continuously.

Of the 2 minds of sloth and torpor and bhavanga, thina-middha is more fearful one, because it sends the mind into bhavanga. Thina-middha is enemy, and sati is friend. (Sayadaw mentioned the important of sati with an example.) You remind yourself “when I will wake up” and go to sleep. And then when the time comes you wake up automatically. (We can also use this method in meditation. Remind us not to forget the object or objects, both samatha and vipassanā) (Sayadaw gave an important warning). With many difficulties before (i.e with many past lives sufferings), now we are in the time of completing with the 5 difficulties to encounter it(1.Encounter the Buddha’s Teachings.2.A teacher who can teach Sacca Dhamma. 3.The ability to understand the Dhammas. 4.Put into practice and discern anicca. 5.Realize Nibbāna.), but the majority of Buddhists are wasting their time by sleeping and busying with lobha, dosa, and moha in daily lives are very foolish. Therefore, we must remember of what the Buddha said that the permanent dwelling places of living being are the planes of misery (apaya bhūmis).