Dhamma Talks by Mogok Sayadaw--Part 5

文章: 418
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Dhamma Talks by Mogok Sayadaw--Part 5-20

文章 Nalorakk » 2019-01-10, 19:29

[20] Watching and observing
31st March 1961

This teaching was leading the preacher and the listeners all became arahants. (referred to the Khemaka Sutta) I remind you as the ears listen to the talk and nyan pay attention to the body. This reference came from this kind of story (There were many in the Nikāya) The body will show you what it has to show.

Anicca exists and shows anicca. Dukkha and anatta exist and shows dukkhas and anatta. Ears and nyan are going around in turn. You like it or not is not the main point. Because you have the 3 mistakes of saññā, citta, and ditthi vipallāsas with you

[Vipallāsa is inversion. There are 12 of them; inversions of perception, knowing and view. These 3 are concerning with 4 things. Take impermanence as permanence, dukkha as happiness, not-self as self and loathsomeness as beauty. So totally there are 12 inversions].

You have to follow what the Buddha taught and what the khandha telling you as a confirmation. Don’t follow your own desire. You are crazy, so don’t like it. But the nature of the Dhamma is true. For e.g, the majority of people don’t like the teachings of loathsomeness and not-self. If the 3 mistakes are gone you’ll not like all of them. It’s the same as a sick man, don’t like whatever medicine you give him. Because of the illness, he doesn’t like it.

(Sayadaw continued to give instruction on practice based on the teachings from Ven. Sariputta and the Buddha) For the practice-(Then he recited the verses by Ven. Sariputta) “Kayamimaṁ samastha, parijhanatha punapunaṁ, kayesabhavuṁ viditavana, dukkhassantaṁ karisatha.”

Watching the body and observe it. How long have to be observed? You watch at it with a normal breathing. Sariputta said that had to be watched and observed it again and again. Then the khandha will tell its nature. I’ll tell you the nature of impermanence, dukkha, not-self and loathsomeness.

What the Buddha taught and what the khandha told you were the same thing. Whatever arising and disappearing are impermanent. Khandha arising and khandha disappearing are not a person nor a being. It’s paining here and disappearing here. Hearing is at here and it disappears at here. Smelling is at here and disappears at here. With practice can make the dicision as it’s true and becoming right view. It’s not the dhamma for using the rosary beads.

The dhamma is for watching and observing. This is a practical dhamma. Sariputta said that if we saw this and dukkha would end. It’s not according with your view and disappears there.

The person with watching and observing will see it. Whatever is arising and following after with knowing is watching. I am explaining to you clearly. Because I am worrying of your mistaken idea in the letters. My worry is you are taking the watching with the 5 path factors (5 maggan) and anicca appears after. The reality is anicca appears first and nyan follows behind or after.

For an example, gaccamiti paccanati—if going just knowing it as going. In this phrase going is before and knowing is after. What the preceding dhamma shows you and know it behind with the watching. Persistent with mindfulness and observe with paññā(viriya, sati, paññā/the same as samādhi and paññā).

The first point may be difficult to catch. If you can catch up with one of them and become easier. What the Buddha taught and the khandha shows you are in accordingly and becomes right view. It is not alone but together with the other 4 factors. This is vipassanā knowledge. The khandha is always telling you. But the difficulty is we don’t listen to it.

(Note: The 4 verses of practice by the Buddha were:—
1.Sabbe saṅkhāra aniccati—All conditioned phenomena are impermanent.
2.Yada paññāya passati—When it show its impermanence and observe with pāññā.
3.Attha nibbindati dukkhe—By understanding dukkha and become disenchantment with it.
4.Esa maggo visudhiya—After disenchantment and dukkha will end. This is the way to the purification or Nibbāna.)

(Sayadaw recited the first and second verses) “Sabbe saṅkhāra aniccati— Yada paññāya pasasti” These are in practice equal to the object of insight and the contemplative mind. For insight practice these Pali verses are very good. First, you watch the in breath and out breath. When the khandha shows you leave the breath and observe whatever arises. If nothing arises do the ānāpāna (watching the breath).

The body will show you anicca. If nothing is clear just do the ānāpāna. By watching the breath, the body may be itching here and aching there or the mind is running away. These are the khandha calling at you. At that time, yada paññāya passati—contemplate with paññā.

You need to ask as; “How long I have to follow it?” If you become disenchantment with it, is enough. First you discern impermanence with the 5 path factors (maggaṅga). After that become disenchantment with the 5 path factors. At the time when you don’t want it and the Path Knowledge arises with the 8 path factors.

At the time you don’t want it and what will you see? This khandha will disappear. The 5 khandhas disappear and Nibbāna arises. Esa maggo visudhiya—you get the purification or Nibbāna.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 5-21

文章 Nalorakk » 2019-01-10, 19:38

[21] For practice or reciting
1st to 2nd May 1961

[Sayadaw was using the qualities of Dhamma to give these talks. Most Buddhists are using it for chanting at pujas, even may be they do not know the meanings very clear. The Buddha-Dhamma is very systematic and practical. It needs to be study, reflect, contemplate and put into practice. The results are remarkable. The mind becomes intelligent, wise and penetrative].

Ask you to do vipassanā is to see it for yourself—sanditthiko. The khandha has the truth of dukkha, but you don’t see it, or never have seen it before. You see only what is not exist, such as this is a man, a person, beautiful, ugly, etc. Only see the outer forms. You were wasting your time in saṁsāra with the danger of aging, sickness and death. In the whole saṁsāra you had not seen what was good to see.

In the same way you had seen what was not good to see and suffered a lot before. Today what do you need is very clear. You need sanditthiko (see the Salayatana Samyutta, a teaching the Buddha gave to Ven. Upavana).

Ven.Upavana asked the Buddha: “What is sanditthiko? I want to know it” The Buddha answered: “If lobha arises in you, have to know it. Dosa, moha arise also have to know it, etc.”

Is this what others say or knowing by oneself? This becomes knowing the truth. Only by practice you can know it. In the Aṅguttara Nikāya a brahman asked about sanditthiko. Today you’ll see it clearly with your own knowledge. For e.g, you see a form. In the seeing, the mind with affection will come to you (i.e, depending on the types of objects). After the seeing consciousness, and the affectionate mind arises.

You have to examine it with sanditthiko. What is the nature of the affectionate mind. By examining with knowledge and you see it as not existing. Because the mind of affection arises and passes away. The rise and fall of dukkha sacca becomes apparent in the mind. This, you see it by youself. You see it as it’s arising for dying and its death. Whatever arising, examine it as it exists or not. You’ll find it as not exists. You are examining your own death.

First, you are alive with the arising mind. Second you are alive with the examining mind. Only after the first mind is passing away and the examining mind can arise. This is a person seeing his own death. Craving for becoming not arises. The 4 Noble Truths are happening at the time of seeing one’s own death.

One’s own death is the truth of dukkha (dukkha sacca). The seeing is the truth of the path (magga succa). Tanhā, upadānā and kamma not arise is the truth of the cause (samudaya sacca). Next khandha not continues to arise is the truth of cessation (nirodha sacca). The power of direct seeing is indeed not small.

Every contemplation enters the 4 Noble Truths. This is the mundane truth. At the time enter Nibbāna also the 4 Noble Truths. It’s a kāliko-non-temporal or giving the result without delay. By seeing impermanence tanhā, upadānā and kamma not follow behind. This is non-temporal.

Worldling mind is changing. (Sayadaw told the funny story of Ven.Sariputta and an upasaka) An upasaka went a journey with Ven. Sariputta. He had a plan of offering robes for him. On the journey, Sariputta crossed the first small stream by jumping over it. The upasaka saw that and lost respect and decided to reduce one robe for offering.

After sometime they encountered again a second stream and Sariputta crossed it again by jumping over it. The upasaka reduced another robe. Later they encountered a third stream, but instead of jumping Sariputta went down and walking through it. The upasaka asked him why he walked through it. Sariputta answered was he didn’t want his mind to be disturbed and became unwholesome.

Without penetration of the 4 Noble Truths faith never becomes stable. No sanditthiko arises and akāliko never happens. Without the getting of sanditthiko, faith and rebirth are never in a stable stage. (He gave some stories of them.)

The Buddha took some monks to a very high steep mountain cliff. A monk looked down and exclaimed with a fright. The Buddha said that fall into the steep cliff only died once. There was something more terrible than that. This was not knowing the Noble Truths. Without knowing and doing things out of desire will not free from birth. These doing things are only for the truth of dukkha.

How to know the truth? You have to know impermanence. By doing vipassanā will discern impermanence. For e.g, the mind of wanting to sleep arises. Contemplate it as exist or not exist. You’ll see it as not exists. It’s born and die. Because it is arising and disappearing.

Is there any dukkha bigger than that? Even you can’t find any pieces of it left behind. You get the saccanulomika nyan—knowledge of knowning the truth. With a lot of contemplation is knowing the truth. Without the practice you are surviving with the 2 truths of the cause and the suffering (result) (i.e, samu- daya and dukkha saccas).

By doing vipassanā get the 2 truths of freedom from the existence; i.e, cessation and the path (nirodha and magga saccas). Not contemplate the mind of wanting to sleep and continue to tanhā, upadāna and kamma. This kamma passes away but not its energy. It was stored by lobha /tanhā. If tanhā not dies and the kammic energy not dies away.

This point is very important. So don’t be afraid of kamma, but intead must afraid the cause(samadaya). Therefore the Buddha taught that Samudaya was the cause of dukkha(here tanhā) (continued the qualities of Dhamma) Ehi-passiko—Come and contemplate. Ehi is the object and passiko is the contemplation. This is vapassanā. The dhamma is calling you but you go with tanhā.

Example, in the dark bitten by mosquito and you go and slap it with the hand. This is going to the planes of misery. People are going to the planes of misery in a straight line, but to Nibbāna in a curved line. We must go there with knowledg. At first, the truth of dukkha is calling at you a lot. At the end the truth of cessation will call you.

(Here, Sayadaw used the two words straigh line and curved line as followed. Human beings are easy and willing to do unwholesome things straight away—straight line. But for ending dukkha give many reasons, not easy and willing to do the practice. Even doing the practice, usually not straight forward—i.e, curved line)

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 5-22

文章 Nalorakk » 2019-01-10, 19:44

[22] Khandha Fuel with Kilesa Fire
13th May 1961

A person discerns impermanence is near to Nibbāna. If the causes are conducive and it doesn’t take very long. This point came from the Udana Pali. Worldlings are happy with taking pleasure in the khandhas which they desire for it. For the noble ones (ariyans), these are getting the fuels and fire. Eleven types of fire are burning all the time.

Therefore listening dhamma talks are fixing the deluded eyes with the ariyan eyes. The 31 realms of existence are big piles of fire. With prayer for asking any khandha is only for the fuels.

Khandha fuels burnt out and kilesa fire gone out is Nibbāna. The 5 khandhas are fuels. The eleven types of fire is fire (e.g. lobha, dosa, moha, soka, etc.) They can’t seperate.

Fuels are vipaka vatta—the result of the round of existence. Fire is kilesa vatta— the defilement of the round of existence. Two vattas are going together. If you are happy with both of them and taking in pleasure to burn yourself. Vipassanā practice is battling with the kilesas latent in the khandha.

You have to extinguish the kilesa fire in the khandha. Must using the holy water of the path to extinguish it. If there are fuels and fire exist, and there must also exist the extinguishing of fire.

This is not a fable (i.e, just like other faiths and belief systems) This was known by the Buddha directly before and taught to the living beings. Nibbāna really exists as the fuels and fire have been extinguished.

Before talking about Nibbāna, first have to mention about the evil and terrible things. Doesn’t know the bad things who wants to like the good one. During the time of each one of the past Buddhas many had enlightened. Is there anyone of them come back?

(This is an important point for Buddhists to contemplate. Because some people have the idea that in the cosmos there are permanent places for permanent beings. This is an eternalist view and bhava tanhā. It’s defilements.)

Without knowing to get the khandha is getting the fuels and fire. This is ignorance. After getting and taking pleasure in it is craving/tanhā. Now, you have caught the culprit. I’ll show you the way out of it.

We have to take the examples of people who were going out from it before. They had left from saṅkhata. The 5 khandhas are saṅkhata dhamma. By seeing saṅkhata dhamma and , become disenchantment with it. And with the cessation of it, will reach asaṅkhata. Saṅkhata and saṅkhāra are the same (i.e, conditioned phenomena).

Form arises by action, mind, temperature and foods (kamma, citta, utu and ahara). Mind arises by arom and dvara (sense objects and sense doors). Therefore mind/body arise by the conditioning of other. Sabbe saṅkhāra anicca — All conditioned phenomena were impermanent as said by the Buddha. So if you discern impermanence and you find out the beginning of the path.

If become disenchantment with it you are ready to get out from it. If you want to free from saṅkhāra, mind/body (saṅkhāra) will disappear. In the practicing knowledge fuels and fire are extinguished.

You arrive to Nibbāna which is nobody can make it arises or disappears. Seeing impermanence, become disenchantment and not wanting of it will sure arrive to Nibbāna. Remember these 3 points.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 5-23

文章 Nalorakk » 2019-01-10, 19:52

[23] From hell to eternity
14th May 1961

Living beings are floating and sinking in the 4 planes of misery. Human world is a place for temporary visit for them. The 4 planes of misery are their permanent homes.

[These things are very important for reflection. In the 31 realms of existence human world is a very significant and the most important place among them. A Buddha only appears to this world. Beings can create all sorts of kammas in this place.

Combine together only 4 types : positive kamma (wholesome), negative kamma(unwholesome) mixed kamma (wholesome and unwholesome mixed up) and neither positive nor negative kamma (vipassanā kamma). Therefore from here human beings take rebirths elsewhere. It’s like the sun in the centre of the planetary system.

As the sun light spreads out to everywhere. For the other planes of existence, the 4 planes of misery are only for suffering and no chances to create wholesome kamma. The other realms are planes of bliss and pleasure. Only for enjoyment. So, mostly no chances for create wholesome kammas.

Therefore human beings are not here for power, wealth, fame and seeking for sensual pleasure and enjoyments. But to create wholesome kamma as much as possible, study and practice for the teaching of the Buddha].

The Buddha was using his knowledge and observed as what was the root cause of all these misery. And he found out that it was ditthi—wrong views. Whatever merits such as building monastery etc. wholesome kamma is one thing and the seed of hell another thing.

They are different. Ditthi as latent defilement is going with the merits. After the power of wholesome kamma is finished it pulls the being down to the plane of misery. The seed of the hell is identity view (sakkāya ditthi). There is no dukkha greater than hell.

You get this suffering because of ditthi, not knowing the truth. Dispelling ditthi first and do the wholesome kamma later. Without ditthi falling away, kamma becomes vatta kamma (action for the round of existence). So you can’t free from the round of existence. Ditthi and lobha are together.

Therefore kamma leads by wrong view can take rebirth in the plane of misery. Every birth is truth of dukkha. So, it makes things become worser. Ditthi comes from the 5 khandhas and has unwise attention to it. For e.g, on the body is an itchy sensation arises. But instead of nyan paying attention on the feeling, and it becomes I am itchy. Between the feeling and attention I or self arises.

This I or self is the seed of hell. It’s terrible. Therefore the Buddha said that it was more important than the head was on fire and the chest was piercing with a spear. Whoever falls into the hell is wrong view. Perception becomes I perceive. To the mind is also my mind.

With wrong attention to the khandha many of the I or self arise. I or self is identity view. It’s the cause for beings fall into hell. The stream enterer doesn’t go there is already destroyed it. Nothing is more terrible than wrong attention. Because the seed of hell arises from there.

(Here Sayadaw gave a simile for wrong view. A long thread in the kite roller is like ditthi. The kite is the khandha. The wind current is like merits. Living beings are suffered by the arrangement of ditthi and kamma without their wishes. After the dispelling of ditthi it becomes vi-vatta kamma (Kamma without the round of existence).

With wise attention becomes right view. Unwise attention is like people looking into the mirror. Taking the shadow in the mirror as, he, she, etc. And then tanhā, mana, ditthi (craving, conceit and wrong view) come in. Here the mirror is the khandha and shadow is wrong view. It’s like a very small child who has never seen a mirror before.

After seeing his own shadow becomes frighten and running towards the mother. If you have unwise attention just go back to the wok (i.e, hell cauldron). With unwise attention will torture by the shadow. Correct yourself with wise attention. In the middle of you and the mirror anicca, dukkha and anatta shadows appear. With the right seeing and right view arises.

I ask you to contemplate the impermanence of the 5 khandhas for the right view. Then sammā-ditthi arises and miccha-ditthi dies away. And the seed of hell disappears. Some people think, if you understand the nature of mind/body and ditthi will fall away. It’s not yet, you have to discern impermanence.

Without the help of a teacher right view can’t arise. Every wise attention is including the 5 path factors. If ditthi dies and tanhā, upadānā and kamma die also, because they are leading by ditthi. Therefore you don’t get the painful khandha belong to the planes of misery. The stream enterer never falls into the planes of misery again.

The path factors (magga) have functions. For e.g, a boat is carrying a load and crossing to the other shore of a river. Boat is the path factors, load is yogi, this side of the river is dukkha sacca, the other shore is Nibbāna (nirodha sacca) and the river is ditthi and tanhā (samudaya sacca).