Dhamma Talks by Mogok Sayadaw--Part 5

[Nalorakk]

Part 5

[01] Don’t end up at what others say?
[02] Stopping and contemplation
[03] Impermanence
[04] Training the Six Animals
[05] Breaking the Axle of the Taints
[06] Don’t let the mind in pain
[07] Buddhavada
[08] From Dukkha to Nibbānā
[09] The Reality and The Knowing
[10] Dukkha Exist and Dukkha Cease
[11] Can’t see Nibbānā with wrong view
[12] Khandha calling and Nyan Going
[13] Why suffer so much?
[14] A Poisonous Snake
[15] Don’t waste your precious life
[16] The most important thing in life
[17] To know yourself
[18] Formation and impermanence
[19] Dying with smile
[20] Watching and observing
[21] For practice or reciting
[22] Khandha Fuel with Kilesa Fire
[23] From hell to eternity

[Nalorakk]

[01] Don’t end up at what others say?
8th January 1961

Don’t end up at others’ mouths. (Animals end up at human mouth die once,but human ends up at others’ mouths die for many times). You must end upat your khandhas. What others say can be right or wrong. But your khandha never tell you wrong.

Burmese become Christian and Muslim are ending up at others’ mouths. They are under the danger of wrong view (miccha ditthi). The Buddha said that there was no fault heavier than wrong view. The khandha never tell you, it’s a man or a woman. Tell you only form, feeling, mind etc.

When they are telling you don’t neglect it. They will tell you, Ehi-passiko Come! And contemplate me. When you contemplate, it’s not there—Sanditthiko- it’s visible here and now. Follow it with your own knowledge. Feeling (vedana) is anicca. Calling at you is feeling.

It shows its impermanence to you. Vedanaṁ aniccaṁ—Feeling is impermanent. Is this other people (whatever their belief system) told you? Or the khandha itself shows you? You follow the khandha shows you that,seeing vedana anicca, consciousness anicca (mind anicca).

It can’t be wrong. Ehi-passiko is impermanence (aniccaṁ) and sanditthiko is insight (vipassanā) :
i.e, form, vedana, mind, dhamma and their anicca are insight knowledge = anicca vipassanā. When the bed bug bites you don’t follow with your hand but with nyan (knowledge). If you follow with the hand Dependent Arising will continue.

Ehi-passiko is the caller and sanditthiko is the follower. In this way becomes akaliko-non temporal, giving you the result without delay (continued the story of Anāthā pindikovāda Sutta).

How to do it and become non-attachment? If you can contemplate the impermanence of the object of attachment. If you not see its faults and become attachment. By seeing the faults and has no attachment. Any dhamma without any person or being is emptiness suññāta dhamma.

Seeing impermanence, their disenchantment and their ending are without person and being is emptiness (suññãta). There are two emptiness. Seeing their impermanence and disenchantment are the emptiness of without self (atta) and soul (jiva). The second is the emptiness of not-self(anatta) NiBBĀNA.

[Nalorakk]

[02] Stopping and contemplation
9th January 1961

This khandha will torture you wherever you are in. From the beginning come out from the mother’s womb carrying on the head with aging and death. Don’t think that whatever life you are in will be good. Only with the ending of khandha or the peacefulness is really good. As flattering by tanhā don’t think it as good.

The Buddha mentioned it as the truth of dukkha. It was taught by the all knowing Buddha (sabbañūta Buddha) that we have to take it as a confirmation. If you want to end dukkha must end the khandha.

If you want to end dukkha must do the work of ending khandha. Must do the ending of the cause. The Buddha taught to people according to their temperaments. So don’t reject any of them.

The ways to heavens, Brahma Worlds and Nibbāna, all these were taught by him according to people temperaments. If you discern impermanence will arrive to Nibbāna. Continue forward with persistent practice and no need to give up.

You must get the ending of khandha which is Nibbāna. If you are disenchanted to the khandha and will get it. Don’t let your doubt come in. Even you don’t get it in this life will get it in next life (to fulfill this point yogis must do their practices without any giving up in this life whatever the reasons may be).

Someone get it in this life will finish it in next life. (as like Sayadaw). If any kinds of life is good no need to perform the funeral. (In Burmese a dead body is use as asubha. The Pali word for foulness. Literal translation will be no need to throw the corpse away.)

When you are still alive this asubha (foul body) discharges urine and excrement. After death, this asubha (corpse)—has to be taken away to outside the village because of the disgusting smell.

The works of ending khandha are the contemplation of impermanence and the stopping method. If you can’t stop with the stopping method and out of reach the target, then contemplate impermanence.

I’ll show you the stopping method of insight (vipassanã). Mālunkyaputta requested the Buddha to give him short instruction to Nibbāna. Young and old can realize the Dhamma (At the time of the Buddha, young novices; such as Sumana, Panita, both of them 7 years old and old people; such as Radha, Bakula, both 80 years old etc. had the realiza- ion). Meeting a good teacher and with persistent effort will realize it.

If you don’t give the permission for tanhā to come in will arrive Nibbāna. As an example; you see a form, if you see the white color, then just stopping at white. That is, seeing white and the knowing. Don’t let the other mind states come in.


If you eat sweet food just stopping at knowing the sweetness. And if you know cold just stopping at the coldness. You all are good runners. so mostly can’t stop. So, there are 2 ways of practice; Stopping and contemplation of impermanence.

Using mindfulness (sati) and wisdom (pañña) are also a kind of stopping. In this way tanhā ceases. In the Mulapannasa (Majjima Nikāya) with contemplation can dispel āsava (taints).

Mālunkya dispelled āsava by stopping. By stopping the sense faculties are in safety and dispel āsava. You can’t find this in books. Sense faculties are becoming safe and no taints come in. If you can’t stop will give you another method.

As an example, in the seeing and knowing, contemplate the impermanence of seeing. Both of them are arriving to Nibbāna in the same way. If you are staying alone in a quiet place you can stop by just seeing? If you are mix-up with other people and it becomes difficult.

Indriyabhāvanā (development of sense faculty) and bojjhanga or maggaṅga bhāvanā (Development of enlightenment factors or the path factors) are the stopping and contemplation methods.

Sometimes even you can forget to contemplate impermanence. A lot of not knowing (avijjā) come into the practice. If kilesas come in and slow to get the knowledge.

(According to Sayadaw stopping methods was the Buddha only taught to 2 disciples, i.e, Bahiya Daruciriya and Malunkya putta. For most people it’s difficult to just stop at whatever arising in the beginning pratice. But contemplation is more easier.)

[Nalorakk]

[03] Impermanence
11th January 1961

Worldlings (puthujjana) were confused with the knowledge (nyan). Therefore the Buddha gave this talk (Kimsupama Sutta). If you discern the arising and passing away of phenomena will see Nibbāna. Must follow to the end of it (i.e impermanence).

You can contemplate anyone of the five khandhas and when it comes to an end will see Nibbāna. Don’t be in low spirit. Minds arise and you observe them and not there. If you know it’s not there and that’s enough.

The mind observes the mind. Minds can’t arise together or can’t be in parallel. If you contemplate the mind all other khandhas are including in it. (The 5 khandhas are arising and vanishing together).

Just contemplate one of them which you prefer (the Buddha taught 4 objects for insight depending on the human characters. For a yogi to choose a right object is important. (Some yogis experiences support this point.)


During the first part, impermanence is before and follows after by knowledge (nyan) (i.e; anicca / magga). At last Nibbāna is before and follows after by Path knowledge. (i.e, Nibbāna/magganga) These 2 words are very important.

(Sometimes Sayadaw’s Dhamma explanations for direct experiences were subtle and profound. Can’t be listened with superficially. hese are a lot of food for the heart and thought for careful reflection).

Without discerning impermanence mundane knowledge (lokiya magga) can’t arise. Without ending of impermanence can’t see Nibbāna. In between them (i.e insight knowledge and path knowledge) you will only see impermanence.

Without a teacher will have confused view and misunderstanding (in the sutta, the worldling monk had confusion). Worldlings are very strong in arguments because of their talkativeness.

“The main thing is discerning impermanence of whatever you are contemplating (this was the 4th arahant’s instruction to the worldling monk).” You can contemplate anyone of the 4 satipatthāna to your preference.

As example, if you prefer feeling and whatever feeling arises contemplate its impermanence, disenchantment and the ending of it. May be you’ll complain as can’t see impermanence.

For example, during the sitting you want to get up. After getting up the wanting mind is gone. Again, you want to sit down, after you sit down and the wanting mind is gone. Is this not impermanence?

[Nalorakk]

[04] Training the Six Animals
13th and 15th January 1961, 21st, 22nd March 1962

(The Buddha was the most remarkable teacher among all the spiritual teachers. In the Sutta Nikāya, he used similes, analogies, metaphors etc to explain his teachings. It directly went into the hearts of listeners and effected strongly.

Sometimes it had subtle and profound meanings in itself and found out by the listeners with serious contemplation. We have to use the sutta teachings by serious contemplation to develop wisdom faculty and practice.

Sayadaw gave four talks based on the Salāyatanasamyutta, The simile of the Six Animals. The Buddha taught to the monks how to restraint the 6 sense faculties. It’s about restraint and non restraint and their consequences.

In this sutta the Buddha gave the analogy or simile of the 6 animals which represented the 6 sense faculties of eye, ear, nose, tongue, body and mind respectively.)


T1
A man would catch 6 animals; a snake, a crocodile, a bird, a dog, a jackal and a monkey with different domains and feeding grounds, & tie them each with a strong rope. Having done so, he would tie all the ropes together with a knot in the middle and release them.

The 6 animals with different domains and feeding grounds would each pull in the direction of its own feeding ground and domain.

(It we contemplate this point it’s very funny and humorous and a lot of compassion to these animals. Human beings are also in the same situation even may be worse than animals.

The knot in the middle was representing ignorance and human being and the 6 ropes were tanhā and connected with like 6 sense objects, here the 6 animals, if we take this simile into our human life will find out that how funny and stupid human beings are.)

The snake wanted to enter an anthill. The crocodile wanted to enter the water. The bird wanted to fly up into the sky. The dog wanted to enter a village. The jackal wanted to enter a charnel ground and the monkey wanted to enter a forest respectively.

And then the Buddha taught the monks how to train the 6 animals (i.e, eye, ear, nose, tongue, body and mind) Bound all the 6 animals to a strong post or pillar. Then, the 6 animals with different domains and feeding grounds would each pull in the direction of its own.

After struggling for sometime all became worn out, fatigued and lied down at the post. Here the strong post represented mindfulness practice.

The Buddha’s business was to teach people until they understood. You all business is after understand have to practice. Making wealth is tiring. After death everything left behind and wasted (Sayadaw talked about the 6 animals represented like 6 sense-doors.)

Each sense door connect with ignorance and craving. Therefore the khandha connects with avijjā and tanhā. The 6 ropes are tanhā. Tie the ropes together with a knot is ignorance. Herding the animals is yogi. All 6 of them are not the same nature and preferences.

(Sayadaw explained each of the animals’ nature and the 6 sense doors nature in human life.) You all come to this human world look after these animals. To free from their pulling away you must strike a strong vipassanã post in the ground.


T2
This khandha is not following your wishes. You have to live together with this khandha without any goodness in itself. It’s getting old. Has to look after and by feeding it, but it still becomes sick.

Our both eyes don’t get the light of knowledge is the power of ignorance. Tanhā is also very blindly carving to things. So always we are living with the truth of dukkha. This khandha is inflicting with pain and sores.

Because it’s the aggregates of feeling. It’s true or not just look at it. Now, you are sitting. Can you sit without any change. Inner feeling flares up. It’s the vipaka vatta khandha— the resultant body of the rounds of existence (created by defilements and kamma).

With the matters of defecating and urination, hunger and thirst etc. a lot of things going on with this body. In these situations, a person in vedana (here referred to dukkha) is suitable for him to go through into the thorny bushes (here means the 6 thorny sense-objects). You can’t keep it anywhere for safety.

No feeling gives you any good results. Pleasant feeling (sukha vedana) connect to the greed of Dependent Arising. Unpleasant feeling (dukkha vedana) connect to the anger of Dependent Arising.

Neutral feeling (upekkha vedana) connect to the delusion of Dependent Arising. Every feeling arises will be good only by contemplation. On the original feeling pierce by the thorns of 6 sense objects that pleasant mental feelings (somanassa), unpleasant mental feeling (domanassa) and neutral mental feeling (upekkha) are arising again.

We must end the feeling. Inside has full of feelings and then we are going into the outside thorny forest and new feelings arise. You can’t live without any feeling. It was like a monkey had a sore which he scratched randomly with hand and it becomes serious. The Buddha referred to the body in 40 different ways as diseases.

Therefore, what time you are free from it. We are living with the external and outer sores (Sayadaw explained each one of the thorns, i.e sense objects with their examples). With outer thorns and feelings arise inside.

Your inner feeling (i.e, bodily feelings) are fulfilled by your past prayers and I can’t do anything for you. (For a popular example, later Buddhists want to be born again and again and they are making vows and prayers for that purpose).

We can make adjustment to the mental feelings. There are many thorns outside. The majority of common people are knowing only the vedana of near death on bed. They don’t know there are vedana inside and outside.

Contemplate the impermanence of form, sound, smell etc. (i.e, seeing, hearing, etc) In this way knowledge arises and tanhā will not follow behind vedana. (By contemplation of seeing, hearing etc not lead to tanhā.

For finishing all the vedana by contemplation, you can contemplate the impermanence of sense objects and the knowing mind (consciousness). Therefore vedana not arises and also finishing of tanhā. If internal mental feeling arises can contemplate its impermanence and will not connect to tanhā.


T3
People with sores (defilements) have greed, anger and delusion dhammas latent in them. Not contact with sense objects and it don’t arise. If you push through into the thorny bushes—the forest of sense objects and then the latent dhammas arise as greed, anger and delusion.

Therefore we always have latent sores within us. The Buddha warned us not pushed ourselves into the thorny bushes.

If you go into the forest of sense objects and no greed, anger, and delusion arise is without faults. The Buddha gave an example how to look after the 6 animals. Bound each of these 6 animals with strong ropes and together made a knot.

The other five animals would follow behind the strongest one as pulling by it. (Sayadaw told the nature of 6 animals). Everyday we have to look after the 6 sense doors like the 6 animals. Always we are pulling away by one of the strongest one without our preferences. I will teach you the way to control them.

T4
(Retold the nature of the 6 animals) We are binding the 6 animals have different nature and preference with the ropes of tanhā and herding them by the knot of ignorance. If you don’t want to die as pulling by them and strike a strong post on the ground and bind them there. They have to come and lie down there.

Therefore the Buddha taught us to live with one of the satipatthāna. Without it we are living and dying with the impermanence of lives. If you can contemplate before the tanhā come in and not become the knot of ignorance.

You must contemplate whatever arises from the 6 sense doors (Sayawdaw instructed contemplation of the mind-cittānupassanā). Living with lacking of mindfulness is a life of bad living and dying. Therefore the Buddha said that the way of mindfulness was very important.

[Nalorakk]

[05] Breaking the Axle of the Taints
5th January 1959, 16th January 1961 and 24th October 1961

[Those 3 talks were delivered at different times, but they had connection and using the wheel symbol to explain the Dhamma and practice. The picture of the wheel was mainly connection with the 3rd talk but also can use it for the other 2 talks.]



Fig 1 : a complete set of the wheel with 4 spokes
Fig 2 : separated parts of the wheel

The inner core, the axle
The inner wheel, the red circle
The 2 outer circles, 2 outer wheels
The inner blue and the outer black

After taken out the parts become 4 circular parts (Explaining the above wheel picture.)

There are all 5 parts in it:

1. Inner core — axle represents 3 āsava (taints); i.e, Taints of sensuality (kamāsava Taint of becoming -(bhavāsava) and Taint of view (ditthāsava). Combine together become tanhā and ditthi (craving and wrong view)
2. The red circle — inner wheel represents ignorance and craving (avijjā and tanhā)
3. The 4 spokes are types of kamma create by beings. 1 and 2 are wholesome and unwholesome kammas. 3 and 4 are rūpa and arūpa jhanas.
4. Outer blue circle — the outer wheel represents the 5 khandhas or khandha
5. Outer black circle or outermost wheel represents old age, sickness and death

which follow or rolling with the blue khandhas. It’s made by iron or metal to protect the blue which is made of wood not to become worn out.

T1
Sayadaw gave this talk for yogis to decide their experiences of the end of dukkha, Nibbāna and Fruition (phala). Near the end of dukkha, the yogi only experience dukkha arises and dukkha ceases and not seeing the khandhas. If yogiobserves vedana and not seeing vedana but only anicca.

The perception of vedana is disappeared. When dukkha ends and Nibbāna appears. Path consciousness (magga) is seeing dukkha ends and Nibbāna appears. Fruit consciousness is only seeing Nibbāna.

There are 2 kinds of Dependent Arising, mula and pavatti Paticcasamupadas. Sayadaw explained as the long and short ones. The whole 12 links is called mula Paticcasamupada. From viññanam to kammabhava is called pavatti Paticcasamupada. Sayadaw explained the Dependent Arising from the Samyutta Nikāya.

A wheel has 5 parts; from the centre of the wheel to the outward.
These are :
1. inner core axle
2. inner wheel (the red)
3. the spokes
4. Outer wheel (blue)
5. the outermost (black)

Axle is āsavas. Ignorance and craving are the turners of the wheel. Inner wheel is avijjā and tanhā. Spokes are kammas. The outer wheels are khandhas and old age, sickness and death.

If kamāsava is turning the wheel, beings are born in kamaloka (sensual planes), i.e human being and celestial beings. With avijāsava is turning the wheel and beings are born in the planes of misery (the 4 apāyabhūmi). Bhavāsava turns the wheel to Brahmaloka (the planes of Brahma gods) (in this talk Sayadaw gave 3 spokes only for kamma) The whole 12 links of D.A is about saṁsāra and develop samvega and urging one for practice. The 6 sense doors are factories produce the whole wheel.

The Buddha gave a very remarkable analogies of the wheel for D.A. Inner wheel ignorance and craving support the spokes-kammas and it support the outer wheel-khandhas. Axle-āsava is turning the inner wheel. If we are breaking down the spokes with satipatthāna bhavana and all the other parts—āsava, avijjā, tanhā and khandhas come to a stop. This is the end of dukkha—Nibbāna. Living beings are turning the wheel of āsava for dukkha. But the Buddha was turning the wheel of Dhamma for ending dukkha.

Kata Nyan — Knowledge knowing the ending of dukkha. There are 2 points to know directly. Knowing the ending of dukkha and the arising of Nibbāna. This is only the real Kata Nyan (There are 3 knowledges of the vipassanã process, i.e Sacca, Kicca and Kata Nyans respectively.

According to Sayadaw, Yathabhūta Nyan — seeing impermanence is Kicca Nyan. Penetration of the truth of dukkha, i.e from Nibbida Nyan onward knowledges are Kicca Nyan and Path Knowledge is Kata Nyan). When Kata Nyan is closing to arise yogi only seeing dukkha is revolving. Can’t see the mind and body but knowing dukkha arise and dukkha ceases.

At the time of dukkha ceases and at the same time Nibbāna arises. (Sometimes Sayadaw was using language to describe the yogi’s own experiences directly, may be it makes some scholars in doubt and confusion. But if we carefully contemplate can find out the truth.

The best way is direct experience, even though may be still have difficulty to express in words.) ① arises and ② ceases (① is dukkha arises and ② dukkha ceases). The Path Knowledge is seeing it. After that fruition minds arise. These minds are seeing Nibbāna.

Therefore Path Knowledge and Fruition Knowledge are very different. D.A. is dukkha khandha revolving continuously. Nibbāna is this dukkha khandhas stop revolving or this dukkha khandhas not exist.

There are 2 revolving of the D.A; sections 1, 2, 3 and 4 are the long one and sections 2 and 3 are the short one. These are also called mūla and pavatti Paticcasamupadas (D.A). Mūla Paticcasamupada is also important because only good understanding of the saṁsāric dukkha can have strong saṁvega—sense of urgency. And then we want to make the effort to end dukkha. The outer wheel (blue) represents the 5 khandhas and the iron sheet (black) is aging, sickness and death.


T2
[This talk with a few details in practice than the previous one. There are 3 āsava; kamāsava, bhavāsava and ditthāsava. These are like the axle of the wheel. Combine the 3 and become 2, tanhā and ditthi. Therefore, tanhā is more powerful than avijjā, which is the inner wheel.

How to break the āsava? Using the sword of wisdom, the Noble Eightfold Path. There are 2 stages to cut down the āsava. Vipassanā Nyan and Magga Nyan (Insight Knowledge and Path Knowledge). Vipassanã Nyan cuts down the other layers and Magga Nyan destroys the core—the axle.]

The khandhas never have happiness (sukha). It’s the truth of dukkha. Who construct this khandha? Birth, aging and death are the iron sheet wheel (the outer black wheel) Who is turning this wheel? The axle is turning it. It’s āsava axle.

Not knowing is āsava, you will say the axle and the wheel are very far (i.e the outer wheel). The axle and inner wheel are connecting. The inner wheel is ignorance and surrounded the axle.

How do you revolve in saṁsāra? The axle of āsava is surrounding by the inner wheel of avijjā and turning with birth, aging and death. The wholesome and unwholesome spokes (kamma) connect with birth, aging and death (the outer wheel) and ignorance (the inner wheel).

The spokes are sometimes going up and down during the turning or moving (Depending on the kammas of beings, but mostly in the planes of misery-dugati). The Buddha also mentioned that the permanent homes of living beings were mostly the planes of misery. If we are checking our own mind everyday we will understand what he said).

The outer wheel is moving accordingly to the axle. This is turning the round of existence—saṁsāra. Āsavasamudaya→ avijjāsamudayo (From Samyutta Nikāya) — Taints lead to ignorance. Avijjā paccaya Sankhara, Sankhara paccaya jati → jara, marana—Ignorance condition volitional formation → birth → aging and death. This is describing D.A in short way.

By the revolving of the taint of craving/tanhā (axle), the inner wheel of ignorance is turning. Because of ignorance volition formation arises and spokes come into existence. And then it connects with birth, aging, and death.

Therefore the Buddha warned us whatever offerings were made must for the destruction of the taints— āsavas. Idamme puññam āsavakhayaṁ ahaṁ hotu— may this merit for the destruction of the taints to me. Destruction of taints is Nibbāna. The destruction of taints is very important. Taints and ignorance are mutually connecting to each other. If one of them exists the other also. Taints have to be destroyed.


There are 3 of them;
1. Kamāsava — Taints of sensuality, clinging to the 5 cords of sensual pleasure (form, sound, smell, taste and touch).
2. Bhavāsava —Taints of becoming, desire for this and that life.
3. Ditthāsava—Taints of view, making things as me and mine.

If you break them (the axle) the wheel can’t move. The wandering round of existence (saṁsāra) can’t continue. The khandhas you get are foul or loathsome dukkha (asubha dukkha). In this situation you are adding more of the asubha dukkha of the loads of sons and daughters is very shameful indeed (to the ariyans’ eyes).

We are quite foolish and crazy people. When we were wandering in saṁsāra sometime had coffins and sometimes not. Sometime had clothes and sometime not. (As human beings and animals).

Therefore we are wandering with shame and dis- advantages. Let us do the job of breaking the axle. If we break the axle even though the whole wheel are connecting with it still can’t move on. The axle is greed and wrong view (lobha and ditthi). Therefore tanhā is more powerful than ignorance. We can only break the axle with the sword of the path (factors of the path).

So, I have told you contemplate with insight. The knowledge of insight(vipassanā magga) breaks it off as much as possible. The true path knowledge totally destroys it. Something like you want to get the core of the wood, firstly without trimming out the branches and the outer layers and can’t get it. You must remember this example.

First using the vipassanā sword cuts the outer layers, after that using the magga sword cuts the core part. (Continued to talk about the contemplation of the mind). Whatever mind arises contemplate as impermanence and become anicca / magga. Because of anicca the affection to the khandha-kamāsava not arises. This is me and mine, the wrong view not arises and becomes right view.

So, ditthāsava also falls away. It cuts off the upper layers of 3 āsava and continue the contemplation becomes disenchanted. Disenchantment develops by a lot of contemplation. When the knowledge become mature and it comes closer to the core.

Knowledge becomes sharper means can cut more to the axle. Becoming is not to be joyful. Destruction of it is no need to be sad about. It’s because all are truth of dukkha. Cutting the outer layer is taking time. Cutting the core doesn’t take much time for it. Path Knowledge comes only once.


T3
The Buddha said that using his knowledge to trace backwardly of any living being past lives would never end even he did it for his whole life. But he could point out each living being’s saṁsāric existences as the cause of ignorance and craving. The beginning of living beings are ignorance and craving. Explaining the above wheel picture:

①Inner core—the axle represents 3 āsavas ; i.e kamāsava, bhavāsara and ditthāsava. 3 combine together become tanhā and ditthi.
②The red circle—the inner wheel represents avijjā and tanhā.
③The 4 spokes represent types of kamma beings create :⑴Wholesome kamma ⑵Unwholesome kamma ⑶rūpajhana & ⑷arūpajhana.
④Outer blue circle—the outer wheel represents the 5 khandha, 4 khandhas and one khandha (i.e, Brahma gods with mind only and with body only)
⑤The black circle—the outermost wheel represents birth, aging, sickness & death which follow the khandha wheel.

From ① to ⑤ each support each other outwardly and whirling together going on and on in the saṁsāric journey. How to break the āsava? By the sword of wisdom — the Noble 8 Eightfold Path. There are 2 stages to cut down the āsavas.

Vipassanā Nyan and Magga Nyan—Insight and Path Knowledges. Vipassanā Nyan cut off the outer layers and Magga Nyan the core. Any type of kamma beings done always end up in birth, aging and death. To stop them for functioning, it’s important to destroy the core axle, i.e the āsavas and the inner wheel—(avijjā and tanhā).

To become a Buddha was knowning the D.A of the khandha arises and ceases.About the connection of dukkhas are D.A. It’s the truth of dukkha. Therefore the cessation of dukkha is Nirodha Sacca. Not knowing the 4 Noble Truths is ignorance. Have affection to things wherever you are in is tanhā.

Only knowing one’s own ugliness that want to make correction. The Buddha also said in this way. Except vipassanā and magga kammas, whatever you are doing cannot cut through the cycle of birth, aging and death. Whatever khandha you have only end up at aging and death.

Therefore don’t perform merits just for round of existence (Kusala Vatta).If you want just do only merits for no round of existence (Kusala vivatta) Wherever you are never free from dangers. Here the axle of āsava and the inner wheel of avijjā and tanhā are the most important parts.

By their turning that khandhas are whirling around. All merits done under the influence of ignorance and craving will end up at the dangers of aging and death.

The whole wheel will stop only the axle and the spokes are breaking apart. Inside the wheel only exist 2 of the Noble Truths; dukkha and its cause. (Dukkha Sacca and Samudaya Sacca)

(Here Sayadaw explained clearly and openly why he didn’t accept making merits for rebirths. He was always making people to understand dukkha and want to transcend it by talks and meditations before performing their dānas. There were a few collections of talk by him on this topic.)


Have to follow with knowledge from behind the feeling. If not, it connects with tanhā, upādāna kamma and whirling around. Whatever mind arises contemplate its impermanence. With contemplation tanhā, upādāna and kamma not arises, axle and spokes are broken.

From the 6 sense doors we are making spokes. When the spokes are not good and changing new spokes. From every sense door comes tanhā, upādāna and kamma and everyday it’s uncountable for us. From the factories of sense doors we are changing new spokes and the wheel is turning on non-stop.

Therefore you have to cut it down with the Path Knowledge. Do the job of the path factors. In this way the axle of ignorance and craving are broken, and the spokes of kamma not exist, and the wheel can’t turn on and on.

[Nalorakk]

[06] Don’t let the mind in pain
17th to 18th January 1961

T1
[In the beginning Sayadaw was warning his disciples for the time near the end of one’s life. A thought would come up where one would go after death? At that time we can’t rely on kamma which is like a foot ball going up and down. We must rely on wisdom (nyan) which is the only true refuge. So everyone should prepare for the true refuge when we still have times and will die with smile on our face.

Sayadaw based this talk on a sutta in Khandhavaggasamyutta, Nakulapitā Sutta. One time the Buddha travelled to the Bhaggas State at Sumsumāragiri in the Besakalā Grove. He met Nakulamatā and pitā (an old couple who were had strong kammic links with the Buddha).

They requested the Buddha to give them short instruction on practice because of their advanced age. The Buddha taught them, the physical body was never healthy. So when the physical body was in pain don’t let the mind in pain. After that the Buddha left them.

They were very pleased and went to see Ven. Sariputta. Seeing their happy mood Sariputta asked them the reason. They answered that they had just received teaching from the Buddha, but didn’t understand very well. So Sariputta explained the teaching to them.]

The question of where I will go is becoming clear at the last moments of thought near death (with or without practice, the same for everyone sure to know). During when you are busying with businesses and happy with family members of wife and children, it’s not arising. Without any practice to be on the safe side and you’ll die with the feeling of insecurity in accordance with your kammas.

This kind of situation is common to people without any preparation. Anyone whohas the preparation is happy to be put down the burdened khandha. These 2 kinds of thought will come in. If you let kammas decided for your fate then your own quality is totally blunt. I urge you all for work hard in your practice so that let knowledge (nyan) decide your fate.

The power of knowledge (nyan) is powerful than kammas. The power of kamma is unstable. Going up and down like a foot ball. Then you’ll become a human foot ball. Rely on the power of knowledge. It’s very important.

You have to work for the dhamma which protect you from fall into the planes of misery and in near death will have the security. In the worldly matters people are searching for wealth for their security. In the same way in the saṁsāric journey we should prepare for security (more important than any searching)

In the Khandhavagga Samyutta, the Buddha taught the way to security. In our past lives we were falling into hells, to aninmal realms, to celestial and Brahma worlds due to the unstable kammas. The Buddha warned us many times, as near death not to die regretfully for our mistakes.

Even a small ant sees it destination before death. An ugly death is frightening (everyone who has the chances to see many dying persons know this). I’ll tell you the way of security from the dangers of painful births (planes of misery). (Sayadaw told the story of Nakulamatā and Nakulapitā, mother and father of Nakula).

The Buddha said if we had the khandhas and never free from sores, wounds and diseases. Let us see it as true or not. Because of cold and heat there are many changes all the times. And so we are using bandages to treat the diseases (i.e changing clothes all the times) There are sores of defecating and urination.

We are changing our bodily postures all the times because of pains and aches. The body is the source of all diseases. The body is sure to be in pains and aches. But if your mind is not in pain will realize Nibbāna. Let the body pain but not the mind. Ven.Sariputta gave instruction to them. Worldlings took this body as mine, I am and my self.

But the khandha would show you that it was not as what you had thought (Sayadaw explained the body and mind are in pains by using each of the 5 khandhas to describe it) This physical body is made by 4 causes; kamma, mind(citta), temparature(utu) and foods (ahara). If we make these as mine, I am, myself the mind will pain.

It’s a strong clinging. The mind Dhammas are made by sense objects and sense bases (arom and dvara). If you take something not belong to you as mine and when it changes your mind is in pain. If you think you are the owner then you are in suffering.

As an example, you find a dead dog on the road and the death of your dog are different things. As dog they are the same but have different feeling because of ownership and non-ownership. If you see arising and passing away you know very well that it’s not yours. Then your mind is not in pain.

In the whole saṁsāra we are living with the double blind eyes of this is mine, this I am and this is myself. It’s like a blind cock fights with blindness and takes it as mine. If I am not giving you the noble eyes (ariyan eyes) because of your attachment, you will be in sorrow, lamentation, pain, and grief.

T2
Why sorrow, lamentation, pain and grief come in very often? You have to think about it. Because the view of me and mine is not falling away (atta and attaniya ditthi) Always become sorrow, in tears and suffering. You think yourself as me and your wife, children and wealth as mine that suffering arises.

This physical body is always changing with hot and cold. This is the nature of the body and you have to know it. Change is anicca and knowing mind is magga. And sorrow, lamentation, grief and pain not follow behind. This is because your eyes are transplanted with the ariyan eyes which know the original nature. Become the disciple of the ariyan your sorrow will be ceased. Without it when the body is in pain and the mind also in pain.

Contemplate the five khandhas as stranger (parato). If you don’t observe in this way never get the Path Knowledge. The 5 khandhas are changing and you have to look at them as stranger. They also tell you as a stranger, and sorrow, lamentation, grief and pain not arise. And it not becomes ignorance and volitional formation (avijjā and sankhara).

If you know impermanence the mind is not in pain. At the present your mind is happy and also for the future the doors of the planes of misery are closed. The body in pain but not the mind in pain is the Buddha had arisen for you. If your mind is in pain then the Buddha had not arisen for you. In true the body is impermanent and not really painful.

[Nalorakk]

[07] Buddhavada
19th January 1961

Sayadaw based this talk from the Khandhavagga Samyutta, Devadaha Sutta. One time the Buddha was dwelling among the Sakyans in a town named Devadaha. At that time some monks wanted to go to the western province in order to spend the rain retreat there. So they went to see the Buddha and asked permission for it.

The Buddha asked them to see Sariputta before. So they went to see him.
Sariputta knew that the Buddha wanted him to teach them.He said to them, if someone asked what was the Buddhavada—the Buddha’s Doctrine?

They should answer in this way. The Buddha taught to remove or destroy desire andlust (chanda-raga) and the way to do it.

We are worshiping the Buddha and Dhamma, so it’s important to know the Doctrine of the Buddha. (In one of his talks on the same subject, Sayadaw said that most Buddhists know a lot of rites and rituals. Such as worship the Buddha in many different ways but may be they don’t know the doctrines.

Without knowing it they can’t practice Nowadays we see many monks teach the lay people ordinary things.) (Sayadaw told the story of the sutta) Sariputta gave the talk to the monks. The Buddha used to talk removed or destroyed desire and lust (chandaraga). He also used to exhort for practice of removing and destroying it.

To remove the causes of dukkha samudaya (i.e, tanhā) and the way for it. The inquirers would not satisfy with that much. They would ask you again. In regard to what did your teacher teach the removal of desire and lust? To remove the desire and lust on the 5 khandhas. If you didn’t then what happened?

There arose in one sorrow, lamentation, pain, displeasure and despair. If you did it, then what happened? By removing it and not followed by sorrow, lamentation, pain, displeasure and despair. Not followed by ignorance and volitional formation (avijjā and saṅkhāra). If you don’t remove it, then you are an unwholesome person. When death arrives will fall into the planes of misery.

If you remove it, then you are a wholesome person. After death will born in the blissful planes (as human and celestial beings) and realize Nibbāna. These are according to the sutta. I have something to explain more. If you don’t remove or destroy it with Path Knowledge, the khandhas and samudaya (i.e tanhā) are always sticking together.

Here means latent tendency or defilements (anusaya kilesa). This is lobha (greed), affection to one’s own khandhas. If you don’t remove it, craving, clining, action(tanhā, upādāna, kamma) connect with birth, aging and death (jati, jara, marana). It’s here to describe the way of practice. You can contemplate whatever you prefer, mind, feeling, etc.

Before you dont’ know and think it as permanence and have affection to the khandhas. By contemplation and know that it’s impermanent. Defilements have 3 stages; ① Latent stage (anusaya), ②Stimulating stage (pariyuthana), and ③Active stage (vitakkama).

By seeing impermanence, vipassanā knowledge removes ② and ③ stages but can’t overcome the latent tendency. With ①, ② and ③ will come back again. Can destroy ① become the true Buddhavada. Don’t satisfy only with vipassanā knowledge.

Without the practice by encountering coarse sense objects and all of them arise back again. Knowledge of disenchantment and change of lineage (Nibbida and Gotrabu Nyans) are still not enough. Therefore continue to practice until to the truth of the 5 khandhas as dukkha.

How to practice until totally don’t want the khandha. If you don’t want the truth of dukkha and the 5 khandhas disappear. Then defilement of wrong view has no khandha to dependent on. Khandha disappears and nothing is existing for the dependence. So wrong view not exists anymore.

Without any attachment to wrong view with kamma, and no more rebirths to the planes of misery. Hell fire and hell woks are totally gone for you. (Wok is a large iron cauldron for cooking and come from Chinese word)

[Nalorakk]

[08] From Dukkha to Nibbāna
5th February 1961

Sayadaw explained Sankhata and Asankhata or Dukkha and Nibbāna. It’s interesing, simple and profound. There are only 2 Dhammas; i.e the conditioned (sankhata) and unconditioned (asankhata). The 5 khandhas (mind and body) are sankhata and Nibbāna is asankhata Dhammas. With sankhata the yogis see anicca and with asankhata the yogis are not seeing anicca. With sankhata dukkha not ends and with asankhata dukkha ends.

He used the simile to explain them and the process mentioned in the Questions and Answers between King Milinda and Ven. Nagasena. King Milinda asks Nagasena; “Does Nibbāna exist within the 3 periods of time past, presents, future?” Nagasena answers as; ”No, it was existing only for yogis practiced vipassanā.

It’s like using 2 pieces of bamboo rubbing continuously together. After sometime it becomes hotter and hotter but don’t stop it. There, and continue to rub until fire comes out.” In this simile, the person who was rubbing continuously the 2 pieces of bamboo was the vipassanā yogi.

The pieces of bamboo became hotter and hotter was like observing continuously anicca again and again until it became maturity. And then dukkha became clearer and disenchanted to it. After penetrated dukkha throughly and the yogi let go of the attachment to the khandhas (the sankhata).

After that the fire of Nibbāna (asankhata) appeared. At that moment the physical body was not disappeared. The process were mentioned in the Anguttara Nikāya and Visudhimagga. The yogi’s duty is continuously observe anicca (i.e bhavetabba). Nibbāna will appear naturally when it reach to the highest maturity.

Sankhata and Paticcasamupada are the same. All the khandhas arise together. Where are they coming from? Physical body comes from kamma, mind, temperature and foods. Mind comes from sense object and sense door. They all arise by causes. So mind and body are sankhata dhamma (conditioned phenomena). If the conditioned causes are finished and it will pass away. How long it have been now?

It’s uncountable. We are always living within the province of sankhata. So, we will live with arising and passing away. And we take it as good. This khandha is arising and passing away moment to moment. Therefore it’s sankhata dukkha-conditioned dukkha. This khandha is conditioning all the times without even rest for one second, because of the continuous destruction. Without conditioning and there is no replacement.

Therefore the khandha is called the paticcasamupana dhamma-resultant phenomenon. It’s the result of arising dhamma by conditioning. In the whole round of existence (saṁsāra) we were living without any rest and with birth and death all the times. We had never done vipassanā before and never seen our own birth and death. So you had never seen sankhata dukkha.

(In the 4 Noble Truths, Dukkha Sacca is a very interesting subject. Only we understand this truth we can let go of our attachment to things. Even we can condense the whole Pitakas into Dukkha and the Ending of Dukkha. So the truth of Dukkha is very important in our whole life for frequent contemplation.

There are 4 important meanings on truth of dukkha:
①Pilanato-opprssive nature; torture and torment the owner who attaches to the mind and body.
②Sankhatato — mind and body are conditioning by tanhā and torments by it.
③Santapato — the khandhas are always burning with the fire of craving
④ Viparinamato — tortured and tormented by changing.

Only you have seen sankhata dukkha will prefer asankhata Nibbāna. It’s covering up with ignorance that you can’t discern it. In this way everyday we take the khandhas as very good. Therefore I have to explain on sankhata. After go back home, sit and observe. The body is itching here and there, with sensation of impermanence. The body is consuming its time with sankhata dhamma.

People taking pleasure in it are enjoying with the truth of dukkha. Taking pleasure in birth and death, birth and death etc… (How stupid it’s?) Making payers for sankhata dukkha are really crazy and double blindness (Some Buddhists are like this. Even they don’t know they have wrong view).

If you don’t understand sankhata, will not appreciate and want to realize asankhata Nibbāna. Even whatever you are thinking about these things it will not happen. From sankhata you’ll arrive to asankhata. Therefore who never discovers sankhata will never arrive there.

Even though many Buddhas were arising before people who had never seen sankhata dukkha had been left behind. If you have never seen sankhata dukkha will never appreciate asankhata sukha. The desire to be there will never arise in the mind.

Also you can’t arrive there. Only by seeing sankhata dukkha that know one’s own miserable situation. Only then you want to be free from it. So you have to concentrate on the khandhas with knowledge. And you’ll only find out that except sankhara dukkha nothing is there. By transplanting with the ariyan’s eyes you’ll see it. Your natural eyes only see the ugliness and the beauty.

In sight practice will be finished with 2 factors. First, seeing sankhata and later you’ll see the transformation to the asankhata. Is it matured by paramis (past perfections) or discerned a lot of it? This knowledge (i.e, Path Knowledge) not turn toward sankhata (impermanent khandhas) but toward the cessation of sankhata (i.e, not seeing the khandhas). Impermanence of the khandhas still exist but the knowledge turn toward no khandhas exist. This point is very important.

So, you have to remember it carefully. You must observe a lot of impermanence. Don’t let the desire of I want Nibbāna to come in. Just observe sankhata. The way to Nibbāna is that all. There are only 2 dhammas. This was mentioned in the Dhammasangani (The first book of Abhidhamma);

Sankhata Dhamma and Asankhata Dhamma — Conditioned Phenomena and Unconditioned Phenomenon. (Sayadaw continued to talk on Nibbāna, a question posed by King Milinda and answer by Ven. Nāgasena) There are no fire inside the pieces of bamboo. By rubbing 2 of them and it becomes hot is like sankhata dukkha.

After sometimes it’s becoming too hot and the fire come out is like Nibbāna. Between the process, whatever knowledge is arising only within the province of sankhata. If you don’t want to follow the process of knowledges is up to you (i.e, 10 or 16 knowledges). Just contemplate the SANKHATA.

[Nalorakk]

[09] The Reality and The Knowing
6th to 8th February 1961

[These 3 talks were based on the Tevijjavaccha Sutta of Majjima Nikāya. As I had already mentioned before, Sayadaw mostly used the suttas only to explain the Buddha’s teaching and the practice in more clearer and simpler ways. Maybe there were many Pali words in it but mostly known to the Burmese Buddhists.

He only took a few points from the suttas and used it for practice. People want to study a whole sutta must go back to the Nikāya itself. The 2nd and the 3rd talks were concentrating on the contemplation of mind. There were many important points in these talks for the practicing yogis.]

T1
Cutting off the Dependent Arising is Nibbāna. The khandhas processes are Dependent Arising. The knowledge (nyan) comes in and cuts off the process. The original khandha process is the truth of dukkha. Broken-down the khandha process is the truth of the cessation of dukkha (Nirodha Sacca). (Sayadaw used the Dependent Arising Chart to explain the dhamma, see the 12 links).

Knowledge has to come in between section 2 and section 3 [Avijjā →saṅkhāra (section 1) →viññāaṁ→nāmarūpaṁ→salayatanaṁ→phassa→vedana(section 2)→tanhā→upadānā→kammabhava (section 3)→jati, jara, marana etc (section 4)

This is cutting off the khandha process. Don’t let the 5 factors and the 3 factors to be connected (From section 2 is 5 factors and section 3 is 3 factors). Because of the khandha process we are afraid of the 4 planes of misery (hell, animal peta and asura).

Even if you arise to the blissful plane khandha (sugati) will fall down again from it (Never forget the Buddha’s warning of the permanent homes of the living beings were the 4 planes of misery). Insight meditation is a types of contemplation for the result of no desire to the khandha. If you condense the 5 khandhas and it become mind and body. Condense it again it’s only impermanent.

In the real contemplation, you are not contemplating form, feeling and mind but their impermanence. If you are discerning impermanence and it was like the dawn time in the early morning. By continuous contemplation for sometimes the sun of Nibbāna will come out (From the Nāmarūpa-paricheda Text, a Commentary) Therefore the main point is working with impermanence.

Without the develop- ment of the insight knowledges no Path Knowledge or supramendane know- ledge (lokuttara magga) arises. For insight knowledge to arise is very important. Path Knowledge arises is not important. If you die with insight knowledge and will take rebirth in blissful plane and become a stream enterer (sotāpanna) there (From the Anguttara Nikāya).

If you die with the Path Knowledge near death even can become an arahant (may be refer to a very matured yogi and could be seen in some suttas). After become a stream enterer other stages are easy. (Sayadaw continued to talk about the Tevijja vaccha Sutta) At the time of discerning impermanence is discarding the fetters. (These are 10 fetters — samyojanā;

1. sensual lust 2.attachment to rūpa-jhanas 3. attachment to arūpa-jhanas 4. aversion 5. conceit 6. wrong views 7. adherence to rites and ceremonies 8. doubt 9. restlessness 10. ignorance) Because at that moment not continue to craving and clinging.

Every form, feeling and mind arise let knowledge comes in behind them. Then craving, clinging, ignorance, volitional formation, sorrow and lamentation can’t arise. A person without practice can’t abandon the human fetters.


T2
The Buddha reminded the monks for many times to stay with mindfulness of the khandha and observed with paññā. With mindfulness before and observed with paññā from behind. As example, in the physical body there are itches, pains and numbness etc… and mind states are arising.

We watch them with mindfulness and observed with paññā. With mindfulness before and observe with paññā from behind. And the khandha will tell you as I am impermanent. During you are observing them and get the 5 factors of the path. Because you have mindfulness and seen with wisdom (with mindfulness are 3 factors and seen with wisdom are 2 factors).

Only anicca exists and anicca arises. Closed your eyes and contemplate, you can’t find hand, feet, ear and nose but only anicca. Anicca exists, but die without never seen it before will be a corpse with double blindness. You are moving liked an earthworm.

(So eaten by bird or chicken). In the whole saṁsāra our knowledge and the natural reality were not the same. (How much deluded living beings are? Only a Buddha had arisen we all have the chance to know the reality of nature)

So, we were ending up at other’s sayings and making many prayers (including merits), such as became human beings and celestial beings would be good. Anicca exists and you know anicca saṁsāra will be cut off.

(Sayadaw continued to talk on the contemplation of mind. So in the following, I insert his system in the contemplation of mind and let the readers to understand clearly what he said in these talks. Sayadaw’s favorite contemplation was on the minds. There may be some reasons behind it. One of the reasons may be he himself was an Abhidhamma expert and even as a very young novice had great interest in this subject).

Contemplation of the mind

(unpleasant and pleasant experiences—itches, pain, etc.)



1. breathing in mind and 2. breathing out mind (2 host minds)
The 2 host minds are the primary objects for contemplation. If other minds (all the guest minds) are arising have to contemplate them.

I’ll give you the contemplation of mind. Whatever you are seeing mind conscious ness arises. Hearing and hearing consciousness, smelling and smelling consciousness, tasting and tasting consciousness arises respectively. They are arising here and passing away here.

In the physical body there are itches, pains, etc regarding to the unpleasant sensation with the knowing of the unpleasant physical phenomena. Also regarding to the pleasant sensations with the knowing of the pleasant physical phenomena.

(So regard to the physical body 2 types of knowing consciousness) Totally are 6 consciousness. They only arise sometime. Therefore these are external guest minds. Sometimes from the mind base can arise lobha, dosa, moha, alobha and adosa. All 5 are internal guest minds. Not including non-delusion (amoha), because it’s the contemplating mind (5 maggangas).

There are 2 host minds always exist; breathing in and breathing out minds. Therefore, in contemplation of mind, totally 13 types of mind have to be contemplated. Contemplate with amoha; i.e The 5 maggaṅgas. If you are discerning the passing away, the 5 maggaṅgas arise naturally.

Among the 11 guest minds; if one of them arise, follow with the 5 path factors. If nothing of them arise follow the host mind with the path factors. The host minds are always there. Every following go with anicca and magga.

So kilesa can’t come in between them. The Buddha taught as, if you practice in the morning and became a stream enterer in the evening. And practiced in the evening and became a stream enterer in the evening. This was a teaching to Prince Bodhirajakumara. And then why most people can’t realize it? Because the reality and the knowing are not fitting in.

The reasons are; don’t know the way of practice and not pay attention to it. Therefore we are far from the Path and Fruition Knowledges (Magga and Phala) and Nibbāna Every time it’s arising and no contemplation, for an example, by seeing an object become wanting, clinging, action and birth which continue the D.A process.

Then will only get dukkha. Can’t follow with knowledge and will turn around with dukkha. And then we are trying for the arising of dukkha. “Don’t we have any parami or not doing the practice?” (We are not doing the practice, Ven. Sir). If you have compassion to yourself, just do the practice. Once time King Pasenadi Kosala asked the Buddha;

“People are sending metta and praying for their happiness. But in reality they are following behind lobha, dosa, and moha. Are they really love themselves?”
The Buddha answered his question in negative.

Every mind arises you discern impermanence and see your own death. So, to tell the truth we are always alive with one mind only. Vipassanā is contemplating one’s own death.

For example, after you are breathing out and the mind wanting to breath in not arises you are dead. Death is subha or asubha? (Asubha, Ven. Sir)
[Here the usage of asubha may be had the general idea of unpleasantness because death is unpleasant to the dying person and others.]

Therefore, originally you don’t have any lucky sign with you. (Sayadaw continued to explain how to practice insight came from the Milinda’s Text, the Spider Method.)

(After about the practice continued with the Vaccha Brahmin, Tevijjavaccha Sutta).
The first question connected with lay person on practice. Can a lay person attains realization without discarding the fetters?

If human beings and the fetters (samyojanā) are connecting can’t realize Nibbāna It means khandha and tanhā, upadānā and kamma are connecting can’t realize it. If khandha and nyan (knowledge) are connecting will realize it. Therefore if people are doing the practice they are shaking off their fetters. This is during the period of practice.

Lay people like Anathapindika(billionaire), Visākkā (as 7 years old girl realized Dhamma) and Santati Minister were living among the fetters, but they had the knowledge to cut them off that realized Nibbāna. The second question was; “Do people arrive to blissful planes (good rebirths) by not discarding the fetters?” The answer was : “It can be”.


T3
Whatever mind arises by watching and contemplating with sati and paññā is killing the 3 causes of tanhā, upadānā and kamma. So; it’s preventing the 3 results of jati, jara and marana. Vipassanā contemplation is cutting off the khandha process.

Magga (here the 5 maggangas) is cutting off the future causes and no future result arises. Yogis of vipassanā contemplation are cutting off samudaya and dukkha saccas. Whatever arises is dukkha sacca. (Sayadaw explained cittānupassanā of the 6 sense doors one by one)

Cittānupassanā is observing one’s mind. You have to observe it exists or not exists. Because 2 minds can’t exist at the same moment. After the arising mind passes away and the observing mind can arise. The minds have to be observed are not more than 45 types of mind. From the 45, only one of them arises in turn. The preceding mind is anicca and the observing mind is magga.

A person who has a lot of observation will get magga. With a lot of observation not only discern anicca but also turn into Dukkha Sacca. 45 types of mind are for a tihetuka person (A yogi can be enlightened in this life by practice).

37 types of mind are for a dve-hetuka person (A yogi can’t enlighten in this life even by practice, but develop the potential for next life. Ti-hetuka person born with non-greed, non-hatred and non-delusion—the three wholesome roots of the mind. Dve-hetuka person without the non-delusion mind).

(Sayadaw continued the Q&A between Vaccha Brahmin and the Buddha, stopped at yesterday talk). ① is observing by ②. ①will tell you not there and ② know it not there. Discerning of impermanence is seeing one’s own death.

Because without another mind arises from behind and become a dead person. With the connecting of minds we are not become a dead person. Our connection of deaths are Dukkha Sacca and by seeing them are Magga Sacca. Knowing Dukkha is Magga Sacca.

Therefore we are contemplating the truth. You’ll get the magga by your own contemplation. The matter of getting the magga is the matter of observation. By observing the 45 minds arise, during cooking and working
you’ll get the magga. Also it is during selling and buying. Just only you are observing them.

Tanhā and upadānā and kamma are preventing Nibbāna, but not to sugati (blissful rebirths). By performing wholesome kammas as vivatta kammas (Kamma no desire for the round of existences) to realize Nibbāna. And it becomes a strong supportive cause for Nibbāna.

That is you done it without tanhā and upadānā. I’ll explain the last two questions as general knowledge. (Sayadaw mentioned wrong views and practices in ancient India during the time of the Buddha connected with these questions).

“Do Ãjivakas can realize Nibbāna?” They can’t. They are governing by wrong views that couldn’t realize it. Wrong views are always preventing Nibbāna. “Can they arrive to sugati?” “No, they can’t.

But I see only one person.” This was the Bodhisatta himself and during that time he was practicing as a Ājivaka. But at that time he believed in the law of kamma that after death born in sugati (good rebirth).

This is nothing to do with identity view (sakkāya ditthi). Identity view prevents Nibbāna but not sugati. Therefore the Buddha gave serious examples to destroy identity view was more important than your head was on fire and your chest was piercing with a spear (These situations are only die once, but with sakkāya ditthi will never free from dukkha). Identity view is the fetter of wrong views.