Dhamma Talks by Mogok Sayadaw--Part 6

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Dhamma Talks by Mogok Sayadaw--Part 6-20

文章 Nalorakk » 2019-01-14, 14:41

[20] Two Views on Insight
12th September 1961

[ In this talk Sayadaw explained the 2 views on vipassanā. These 2 views are; ① Vipassanā observe by oneself ②Vipassanā show by the khandhas. It becomes arguments among yogis. He said both are right. The mind always turn inwards the khandha becomes vipassanā. The mind knows or sees the khandha process. Without turns inwards & observes can’t discern the khandha process.

The dhamma shows its nature & becomes vipassanā. The mind observes & becomes vipassanā. These 2 combine together become vipassanā nyan. The dhamma is always showing its nature. Viparinama lakkhanaṁ dukkha saccaṁ – changing & unstable nature are truth of dukkha.

Does vipassanā extinct is dhamma extincts? Or the mind not turns inwards & observes? In these 2 Qs; no vipassanā means there is no observation. Don’t forget “ehi – passiko”. (There are 6 attributes of Dhamma. Ehi-passiko is one of them). The dhamma are inviting us, come & contemplate or observe. Ehi & passiko combine together become vipassanā.

The arising dhamma combines with the observing mind become vipassanā. Why are we so long in samsarā? Because ehi – the dhamma invites us all the times but we don’t follow with their invitation & rejecting it all the times. So, don’t separate ehi & passiko. If separate just wandering in saṁsāra. Not separates them will end suffering ]

In the Majjima Nikāya, the Buddha said, you had to put down the khandha here. But to get another new khandha was the greatest fault .It was the most fearful thing for the Buddha. It was dukkha sacca & the Buddha disgusted about it. Your wisdom eyes are covering up with kilesa dusts.

So you all are making prayers for the next khandhas. If you are asking for life will be sunk in deeper. Craving for becoming (bhava tanhā) is comforting you with pleasure & never find out for liberation. If you are praying for existence & it’s like may I miss every Buddha to come. Some pray for liberation at the time of the future Mettaya Buddha. This is a kind of terrible thing to do.

Because in the Satipatthāna Sutta, The Buddha gave the guarantee for a mature mind could realize the dhamma within 7 days. This is a kind of disrespectful to the Gautama Buddha. It is unnecessary to do this kind of thing.

Even Gautama Buddha could not give you Nibbāna. Have to practice yourself for it. Mettaya Buddha also can’t give it to you in the future. You must practice for yourself. Each Nibbāna is not different from others Nibbāna. This is attachment to the personality. So you have wrong view. In saṁsāra if you survive for one more day is one day long dukkha. Do not want a long suffering life. You have to follow the quicker way to Nibbāna.

We must do the vipassanā practice. What is vipassanā? There are 2 views on vipassanā. One’s own contemplation is vipassana. There is also vipassanā show by the dhamma and seeing it. is seeing with one’s own contemplation. is the dhamma shows it and you see it (In the beginning is more prominent, with the practice becomes mature and is more prominent).

This is never teach before. There are a lot of argument. I will explain these 2 views as not wrong. Even you don’t contemplate, the khandhas do its work as rise and fall. If you do not contemplate, does it become vipassanās? Stay away from the 5 cords of sensual pleasure and turning the mind towards it and become vipassanā. Turn your mind towards the khandha. The mind sees the khandha process.

This is seeing by contemplation. No contemplation is no seeing. Contemplative mind is vipassanā nyan. This is from the point of knowledge. The dhamma also has to show it. So the dhamma shows and the mind contemplates, and with both contemplation become vipassanā. Extinctions of the Dhamma can be measured with this point.

The mind not turning towards it that Dhamma become in extinction. Ehi and passiko together become insight. Saṁsāra is long because ehi and passiko are not together. Therefore we are in trouble. With them together will arrive Nibbāna. You may think it is the cause of tanhā and avijjā. In truth, not combining ehi and passiko together that saṁsāra is long.

No contemplation is heedless. Heedlessness is ignorance. Ignorance conditions volitional formation (avijjā paccaya saṅkhāra)... and D.A continues. But you follow ehi with greed, hatred and delusion that saṁsāra is long. For e.g, mosquito bites you. You slap it with your hand. You have to go there with knowledge (nyan).

Then you will see anicca. Before all of you were going to the 4 planes of misery. Now! Do you know how to go Nibbāna. So Nibbāna is not come to you by prayers.

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Dhamma Talks by Mogok Sayadaw--Part 6-21

文章 Nalorakk » 2019-01-14, 14:45

[21] Two Kinds of Disenchantment
16th September 1961

Become the disciple of a noble one (sutava ariya savaka) & wrong view falls away. After become a sotāpanna & still has tanhā. But doesn’t has the coarser one which can fall into the planes of misery. The coarser tanhā & māna (craving & conceit) which can fall into the planes of misery are gone with wrong view together.

Connection with wrong view the Buddha often mentioned with the ariya savaka in the suttas. Has to listen Dhamma with the wisdom ear & not an ordinary one. The kind of ear in everyday what we hear are no values. Hearing things with the wisdom ear, learning & practicing the ariya Dhamma is called sutava ariya savaka.

It’s important to listen sacca dhamma with the wisdom ear. I take this duty for you. And you have to learn it & practice. For the Path Knowledge of a sotāpanna is not difficult. It’s important to fulfill these 2 points (i.e, listening sacca dhamma & practice). You also know that you have the seed of hell in your heart. Only with dāna, sīla & samatha practices can’t abandon the seed of hell.

Wrong view is also a latent defilement (anusaya). Anusaya not arises from outside. It arises by conditions & like a blip. It arises until abandon with the Path Knowledge. But we think it as not there. If it has no conditions will latent in the heart as an indifferent nature. It called anusaya because arises by conditions. And arises by suitable causes.

Listening with the wisdom ear & practice with wisdom become sutava ariya savaka. In the Anatta Lakkhana Sutta by contemplation of feeling & become disenchantment. Disenchantment can be 2 ways, with saṁvega (sense of urgency) & vipassanā. Disenchantment with saṁvega is seeing the oppression of feeling. And knowing that khandha is fearful & become disenchantment.

It is nothing to do with the Path Knowledge. Disenchantment with vipassanā is not this kind. When feeling arises & you can’t control it not to be arisen & passed away. Its nature is arising & passing away. It is not disenchanted with pain. Seeing this rise & fall & become disenchantment. It’s vipassanā nibbida nyan. Suffering with painful feeling & become displeasure is saṁvega.

Without knowing this & take it as insight knowledge which is sharp. It doesn’t. Not only human being even animal knows it (i.e painful feeling, not by contemplation). Saṁvega is only frightful knowledge (some intelligent in it). Vipassanā nibidda nyan is valuable. Can’t control the feeling not to be rise & fall, & then become disenchantment is vipassanā nyan.

Saṁvega only supports vipassanā. It encourages to practice vipassanā. Really send yogi to Nibbāna is vipassanā nyan. It’s the decisive support condition (upanisaya paccayo). Becoming disenchantment is supporting the Path Knowledge. Pain, aches are not the main factor. The main factor is becoming disenchantment by can’t control impermanence. This is vipassanā nyan. By knowing that this

khandha is not the govering atta and become disenchantment. Only hearing these things before and clear about it. I have practiced vipassanā quite a long time now. And it does not happen anything yet. Do not complain about it. If you really doing it wrong view of defilement is eroding slowly.

Just continue to do it. After long enough it becomes thin out. With every practice erodes it. Do not let doubt come in, and giving up. It is like the right view hand erodes the wrong view handle of an adze. (The Buddha gave this simile for the practice eroded kilesa slowly). I am not encouraging you.

The Buddha himself taught it. Every seeing of the impermanence of anatta erodes the self view (atta ditthi). Do not let doubt and laziness come in. If it comes ditthi/tanhā will push you down into the planes of misery. Don’t separate anatta & nyan (i.e, impermanence & nyan).

Feeling aggregate arises depending on the other four aggregates. Going into the sun dukkha vedana arises. And into the shade sukha vedana arises. Vedana vanishes on the spot of arising. It is like a flash of lightening in the cloud. Khandha arises on the khandha (i.e feeling arises in the body).

You have to note on this point. Not knowing the guest khandha and vipassanā can’t come in. Vedana is guest khandha. The others also guests. Today I am talking about vedana and it is guest. The other 4 are hosts. Not knowing it as guest and talking it as me and mine.

This house and that house are in quarrel because not knowing it as guest (i.e, anatta). Vedana life span is only and . Even counting of it takes time. Its impermanence is quicker than that counting. If you know every time the guest visits will realize Nibbāna. If you can’t catch on the arising and it does not matter. But must catch on the vanishing. Because during the arising the contemplative mind can’t come in.

Only knowing of the guest is not there and knowledge arises (i.e, knowing the vanishing). Not knowing the guest comes and dies is a great fault. Because not knowing is ignorance. It continues the D.A process (avijjā -> saṅkhāra……) You have to practice to know the guest comes in at any time.

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Dhamma Talks by Mogok Sayadaw--Part 6-22

文章 Nalorakk » 2019-01-14, 14:49

[22] Searching for the Truth
2nd October 1961

Make the confirmation of what the khandha tells you. In saṁsāra, we were ending at what others said and swimming in the sea of dukkha. The khandha is changing in many ways and showing it to you. It will appear as nothing good in it. It is vanishing and replacing, vanishing and replacing on and on.

Khandha is always in this way. By seeing this is getting the knowledge of knowing things as it really are (Yathabhūta Nyan). Listen to the dhamma and turn the mind to the khandha. And the khandha will tell you that it has the characteristic of changing dukkha (viprinama lakkhanaṁ, dukkha saccaṁ).

You have to follow it and know the changing and vanishing phenomena. After discern the beginning and will see its continuous process.

Except dukkha sacca, it has nothing. Is’t someone telling you or seeing with one’s own knowledge? The Buddha said it as “Dittha Dhammo” – dhamma seeing by oneself. He preferred the direct seeing (i.e, not like other faiths just believe).

Before in the texts, it had said like this & that. Do you see it yourself? The text books had said these were ending at what others had said. You can’t reach Nibbāna with the text books & hearing from others. The real dukkha sacca is in the khandha. Man & woman are talking by people, but what you really see is impermanence. And then wrong view is falling away.

Don’t be fear dangers (i.e, all dangers including man made & natural disasters). Khandha exists that dangers come in. Without khandha & it will not come. Without believe in what others say & turn the mind into the khandha. And will see the changing & vanishing. It only exists of the arising dukkha & vanishing dukkha. By turning towards the khandha & only find out disgusting & useless dukkha sacca.

Concept & wrong view are disappeared. Perceiving what others said were concepts. Believed in what they had said were wrong view. With the D.A is more clearer. Perceive things were wrong views. It becomes growth is attachment to views (ditthupādāna). And then it becomes actions which are leading by wrong view. And continue to rebirth in the planes of misery.

By seeing anicca the body concept of self disappears at that moment. (Sayadaw gave an example of a glass of water. He said holding a glass of water vertically. And then inclining it to a certain angle. And then go back to the vertical position. And then inclining it again.

If you do this for many times & forget about the glass of water. Instead vertical & inclined positions are becoming clearer in the mind. Here, the glass of water is the body concept, the vertical & inclined positions are impermanence arising & vanishing).

What the khandha has & nyan knowing become fit in together (i.e, khandha is impermanent, so you see impermanence). All dukkha extincts because of the right seeing. (Sayadaw continued to talk about the importance & value of anicca as mentioned by the Buddha in the Aṅguttara Nikāya). From the right seeing & continue to develop the ending of right seeing. Changing is non-stopping & nyan also observing.

After knowing of its extreme situations & become the Nibbida Nyan. From the disenchantment to develop not wanting it & become the Path Knowledge. It arises by cooling the heart. If you contemplate up to the point of not wanting it & the khandha disappears.

Here the heart becomes cool is like putting down the very heavy burden load. Can contemplate whatever dhamma you prefer. And only seeing its changing & vanishing. Even the Buddha not exists anymore, but the main important thing is turning your mind to the object of contemplation (It doesn’t come by prayers & vows or meet the Buddha only).

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Dhamma Talks by Mogok Sayadaw--Part 6-23

文章 Nalorakk » 2019-01-14, 14:53

[23] Dealing with Wrong View and Doubt
3rd October 1961

[This was a very simple talk to deal with wrong views and doubt for beginner. The listeners were 2 well known business men came from a far for practice]

Before doing vipassanā must dispelling 3 wrong views. Without doing it only get merits and not the Path Knowledge. This is not giving an ordinary talk. Giving the way for your practice. I have to give the intellectual knowledge first. We missed many Buddhas in the past, and had lived with the khandha of painful births.

We were forbidding by these 3 wrong views was very clear. After clearing away wrong views and also for doubt later. After that I have to illustrate impermanence in the khandha. If wrong views reside in the 5 khandhas and however practice hard can’t realize the Dhamma.

The Buddha also mentioned this point. So, vipassanā comes later and clearing away doubt is before. The stages of practice are: - Dispelling wrong view Clearing away doubt Vipassana practice. This is the right way of practice (For this point Saydaw gave the story of Ven. Anuradha) Another story was regarding with Ven. Sariputta and he cleared away Yamaka’s wrong view.

This is very important. Doing Samādhi before with knowing the in-breath and out-breath are only controlling the mind. Wholesome state of mind is one thing and Path and Fruition knowledges are another thing. Must strip of wrong view with the khandha process. For e.g, if you are turning towards a clock and seeing the clock arises. This mind not exists beforehand (i.e seeing). Also it not arises by watching.

It is like a shadow appears by the body contacts with the mirror. Seeing is just mind and not man or woman. It is just the seeing nature. After the seeing and the wanting arises. Are the seeing & the wanting the same? After the seeing & it ceases. And then wanting arises by substitute. Before is just seeing and not wanting. Now is wanting and not seeing also. These 2 minds are different. Their nature are not the same. Seeing arises in the eye and ceases at the same place.

After that wanting arises in the heart by substitute. This is showing the cause and effect connection. There are 2 kinds of wanting. Ordinary wanting (i.e, craving-tanhā) and strong wanting arises. This small wanting mind ceases and big wanting mind arises. And then the big wanting ceases and the buying thing (here, a clock) of bodily action and verbal action arise.

So, the whole process is seeing, wanting, clinging and action. They are arising one after another with the ceasing of one after another. The seeing mind conditions the wanting mind. After the seeing ceases and alive with the wanting mind. After the wanting ceases and substitute with action. The seeing mind is just only the seeing mind. Is it a person or a being? This is stripping off the identity view (sakkāya ditthi). The life span of the seeing mind is and .

is arising & is ceasing. After it ceases & substitute with the wanting mind. It’s also not a person or a being. You may ask, “ Is it arises by no cause?” It doesn’t. The seeing mind conditions it as a substitute. Natthi paccayo – It’s the absence condition. (conditions it without together).

Then this mind (Here is wanting) arises by not automatic, but with causes. Because of the seeing mind & the result of the wanting mind arises. By the cause & the result appears. It is cause & effect connection. With the substitute & you are alive. Without the mind & you’ll die. Someone may think, after the seeing mind ceases & nothing arises.

This is the view of annihilation (uccheda ditthi). It’s not cutting off. Still continues as cause & effect will free from uccheda ditthi. Now, you are free from sakkāya & uccheda ditthis. Wanting mind conditions the clinging mind. Wanting mind ceases & substitute with the clinging mind. is arising & is ceasing.

Isn’t the wanting mind permanent or impermanent? It is impermanent. If you know it as impermanence & will free from sassata ditthi (view of eternalism). Now, you are free from the 3 wrong views, sakkāya, sassata & uccheda ditthis.

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Dhamma Talks by Mogok Sayadaw--Part 6-24

文章 Nalorakk » 2019-01-14, 14:56

[24] Controlling the Mind
10th October 1961

[Sayadaw based his talk from the Telapatta Sutta (oil bowl), Mahāvagga Samyutta. In the original sutta, it was more simpler than here. We can see his creative mind of wisdom. The Buddha stayed at Sedaka Town in Sambha Province. He gave instruction on mindfulness to the monks. A criminal was ordered by the king to carry a bowl full of oil & followed behind by the 5 executioners with swords in their hands.

If a drop of oil fell & he would be executed instantly on the spot. On the way he had to pass 2 places. A bar with drunkards & a dancing place performed by a very beautiful girl, with 5 qualities. In this simile, the criminal was yogi. The bowl full of oil was mediation objects (i.e, the 5 khandhas or the 4 Satipatthāna).

The 5 executioners were D.A process (craving -> clinging -> action -> birth -> ageing & death ). If he spilled one drop of oil would be killed by them or unmindful of the objects & khandha process continued. Bar & dancing girl were yathabhūta nyan & nibbida nyan respectively. If he had passed these 2 places & freed from death (yogi realizes Nibbāna).

Sayadaw was using this simile for instruction on the practice. If any hindrance comes in and observe it. Here like the criminal sometimes with the lacking of full awareness, & the bowl would slant a little. And he had to instantly straighten it back again.]

Vipassanā practice appears only within the Buddha Dispensation (sāsāna). We are also encountering it. Now, we meet a good teacher. So continue to practice hard and surely you will be succeeded. Do not believe in the parami (perfections) have to be fulfilled slowly.

The Buddha also gave you guarantee for success as within 7 years, 7 months and 7 days. I want to remind you that do not waste this period with son, daughter, family and business matters. It would like lost the most precious thing. The Buddha was reminding of the important of nyan must go straight in the practice. A phenomenon arises and quickly have to catch it up with nyan.

The Buddha said that impermanence and nyan were not separating could finish the practice within 7 days. Complete with prayer and practice (with parami) in the morning and will realize the Dhamma in the evening. Why do not we get it? May be nyan is not going straight towards impermanence. Anicca and magga are not in straight line. In connection with this point the Buddha taught the Telapatta Sutta. (Here Sayadaw was using cittānupassanā to explain the Sutta).

13 types of mind is representing the oil bowl.[According to Sayadaw’s method, the 13 types of mind are: seeing, hearing, smelling, tasting and bodily consciousness. (5 external minds). Greed, anger, delusion, non-greed, non-anger and thinking (6 internal minds). Breathing in and out minds (2 primary minds)].

Contemplate the impermanence of whatever arises from the 6 sense doors. Do not let the mind go away to other place. If it is going towards outside objects or to the 5 cords of sensual pleasure and craving, clinging and action (tanhā, upādāna and kamma) will kill you.

So, the mind goes out is very bad indeed. If you contemplate feeling and the 3 types of feeling are the oil bowl. If you do not separate impermenece and magga; “Is there any kilesa to come in between them?” Going outside of the satipatthāna objects will encounter aging, sickness and death. The mind not goes out is a victory. It is quite important. If D.A process not continue is the oil not spills. I am not talking it for at other times. It is just for the period of vipassanā practice.

In the beginning of sitting just do the breathing in and breathing out. Knowing the breath comes in and goes out. If a mind arises and contemplate it. If nothing arises and go back to the in and out breaths. Contemplation of feeling is also in the same way. The objects of contemplation is like the oil bowl. The completive mind (nyan) is like the criminal. D.A process is like the executioner.

This practice has to be done for a long period of time? It is not. Have to pass through these 2 groups of people. (i.e., the bar with drunkards and spectators watching the dancing girl). You have to pass through the seeing of impermanence and its disenchantment. After pass through them and arrive at the Path Knowledge. If the mind is turning towards other sense

objects & have to contemplate their impermanence. This was straightening back the oil bowl when slanting. It came from the Saṁyutta Nikāya. I have to talk again from the Aṅguttara Nikāya. During the contemplation of impermanence don’t let kilesa comes in.

The main point is the same. Not let the oil spills or not let kilesa comes in. During the sitting mediation, making a determination of not let kilesa come in for 15 or 30 minutes. After that gradually increase the sitting period of time.

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Dhamma Talks by Mogok Sayadaw--Part 6-25

文章 Nalorakk » 2019-01-14, 15:01

[25] Nyan Eye and Normal Eye
14th October 1961

Can touch with the hand is form. Its nature is hot & cold, rise & fall & with tension happening in many different ways. It’s changing & perishing. If know these things directly is seeing. It’s the aggregates of form (rūpa) or rūpakkhhandha. Feeling aggregates are nāma dhamma – mind dhamma.

Sometime it’s itching & vanishing. Sometime the mind is happy & then disappears. Whatever arises in the mind & follow their impermanence. Know them as arising & passing away. Knowing this is nyan view. Feeling aggregates tell about them & disappear. You have to watch & observe them.

Sitting on the bank of a stream & looking at the water flows by. Don’t look at the upper & lower parts of the water flows in & flows down. But only looking at one point. Observing the water is passing through this point. And you know it as not the water before is enough. Knowing it as not the form before, not the mind before etc.. is vipassanā nyan.

Now, listen carefully at what I say. For e.g, you make a number 5 marking post in the water. Don’t look anywhere. Only looking at the water of number 5 marking post. Don’t look at the water above flows in & the water below flows down. Only knowing at the number 5 water as not the water before is enough. Don’t mix-up the nyan seeing with the eye seeing. The eye seeing is – a fire burns & dies out. It’s only seeing the light & darkness.

This is the eye seeing. Nyan eye finds out this dhamma not exists. The eye is seeing the differences (i.e darkness & light). It doesn’t arrive to Nibbāna. Nyan seeing is knowing them are not there (arise & disappear at the same spot). You must note down the differences.

Nyan seeing is the dhamma before is not exist. And it’s another type of dhamma (i.e, emptiness). (This is the real emptiness. Not a concept of nothingness) For e.g, on the arm there is an itch & later not exist. Knowing the same thing not there (the same thing as there & not there). This is nyan seeing. Knowing different things is not nyan seeing (These are the worldly knowing). Nyan view & the views of eye, ear, nose are different.

Their views are not arrive to Nibbāna. Nyan view/mano view (mano=mind) is the right one. The Buddha had said-pajanati-must know with knowledge. If you see a man is eye seeing. Seeing the arising and passing away of the khandha is nyan seeing. For e.g, scratching your arm with a finger nail. Feeling arises and disappears. But the arm is still there. This is nyan view.

Right view is nyan seeing. Right thought (sammā-sankappa) is exposing to see it (in one of his talk sayadaw gave similes for right view and right thought. The eye for right view and glasses for right thought. So that the eye can see more clearer). Right mindfulness is reminding to be mindful. Right concentration is pointing at here (The object to be contemplate). Right effort is encouraging to develop nyan seeing.

Four of them are helpers (except right view). The eye can’t see the arm in pain and its disappearance. Only nyan sees it. It is the penetration of things that arrive Nibbāna. The Buddha said; cakkhuṁ udapadi-eye seeing arises. This is not saying of the normal eye seeing. Therefore he continued to say; ñānaṁ udapadi-knowledge arises. All are the same. It is nyan seeing. Every mind arises and know it as not exist is nyan knowing.

So with nyan observes the khandha. Moliya Sivali asked the Buddha, “Ven. Sir, I want to know the nyan view.” The Buddha said to him; “In you greed arises. Can you talk about its colour and size. It is arising but you can’t tell it. After that greedy mind not exists. Can you know it or not? This is nyan view.” In the Satipatthāna Sutta, it was said that whatever mind arises had to know it (pajanati).

Knowing is nyan. Knowledge knows impermanence. It is other people seeing or your own seeing. It is sanditthiko-visible here and now. It knows the arising and falling. Why? After arising and falling and the mind knows it. The arising and falling are before and the knowing is after. With listening Dhamma and you also have to practice. Practice to know it yourself-sanditthiko.

If you use the attributes of Dhamma for prayers and become samatha practice. Use it for knowing by yourself is vipassanā. What are the differences between samatha and vipassanā? For e.g, a greedy mind of hungry for food arises. After it arises and passes away. Is it still exist? You know its arising and passing away (sanditthiko). It is becoming vipassanā. The greed of I want to eat so much not arise (i.e, clinging).

Bodily and verbal actions are not arising either. It kills tanhā, upādāna and kamma. Vipassanā is cutting of the D.A process. Samatha suppresses kilesa temporary only. It is akaliko-giving the result without delay. If you possess sanditthiko and everything is finished.

So do not go and ask others. Mahasi yogis are doing kayanupassanā-Contemplattion of the body, such as lifting, putting down (on walking etc.). After doing for a long time and the paramattha dhamma (ultimate reality of the phenomena) become apparent. Here is a mind wanting to eat arise. You contemplate and know it as not exists.

What do you know? You know the vanishing mind. It’s the paramattha dhamma contemplates the paramattha dhamma. Mind is paramattha dhamma & nyan also. It’s not resisting by concepts. The Buddha said; it was easy to contemplate without the resistance of bodily concepts. Every contemplation becomes akaliko. Because it cut off the D.A process.

No khandha process arises. It’s not a good khandha (i.e, D.A process khandha or khandha continues). You are alive with the magga khandha (Path factors khandha). It’s a good khandha. The Buddha & arahants were alive with the magga. Only with the sanditthiko & become the akaliko. Tanhā & upādāna cease is Nibbāna. So next khandha not arises. You have to work with sanditthiko (i.e seeing impermanence)

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Dhamma Talks by Mogok Sayadaw--Part 6-26

文章 Nalorakk » 2019-01-14, 15:05

[26] Insight Knowledge & Path Knowledge
15th October 1961

After the insight knowledges & the Path Knowledge will arise. Do the practice & will see it yourself. Seeing the mind arises & vanishes is insight knowledge. is observing by , & you’ll find its arising & vanishing (Here is phenomenon arises &, is the observing mind). The task to be carefully done is vipassanā practice.

After the insight knowledge & the Path Knowledge arises. Do you have to expect for it? It happen to you without delay; anantara paccayo – proximity condition. The insight knowledge ceases & the Path Knowledge arises. If you ask in practice what have to be relied on? Don’t think anything. If you have insight knowledge is enough.

If you get it & Path Knowledge arises by itself (Just continue to develop the insight knowledge). Getting the Path Knowledge is arriving to Nibbāna. The important thing to be hold on to is insight knowledge. If the insight knowledge becomes mature enough the Path Knowledge will arise by itself. During the practice don’t expect for it. Then tanhā includes in it.

If tanhā comes in & the insight knowledge not comes to an end. And then can’t see Nibbāna. Your duty is following the impermanence. Anicca & magga, anicca & magga, etc… & follow like this. What is the benefit for it? Ignorance becomes thinning out and wrong view disappears. Tanhā also dies. Ignorance, craving & wrong view are ceased.

Insight knowledge is driving away these things. It’s eroding craving. Don’t ask how many times for doing the vipassanā magga. It depends on your kilesa thickness that vipassanā practice has to make it becomes thinning out. A person with thick kilesa has to take longer for it. Has to wash away one’s kilesa thickness with knowledge (nyan).

This is the answer you want. If your kilesa volume is little & become quicker. I have to remind you that don’t blame it on the perfection (parami). It take longer because of my few parami. Don’t give that kind of reason for it.

The Buddha also taught that the insight knowledge ended and the Path Knowledge arose. I also taught it. Path knowledge still not arises is because of the kilesa volume not finish yet. Do not have doubt on what is happening. Kilesa not becomes thin out for the Path Knowledge to arise. Do not take it as, I have few parami and may be cannot get it in this life.

If you are discerning impermanence the parami is completed. If your kilesa volume is thick and it take a bit longer. If it is small and it takes quicker. Have to be make decision in this way. Kilesa becomes thin and anicca becomes apparently clear. After that it abandons the process of the impermanence. You do not see it (i.e impermanence).

At that time Path Knowledge arises in a flash. In practice, this is making a decision for you. If Path Knowledge is still not arising and you have to stay with impermanence. After insight knowledge clears up all defilements and Path Knowledge has the chance to arise. And then you becomes a sotāpanna.

In Samyutta Nikāya, the Buddha only taught 2 knowledges as, after insight knowledge and Path Knowledge arose. Whatever mind arises, observe and discern it not there. You get the insight knowledge. With nyan discerns impermanence once and clears up defilement once.

It is doing the job of making kilesa becomes thin. I have to talk about anantarapaccayo-proimity condition. In human world, a human being dies. After that the birth consciousness instantly arises in the heavenly world or hell. Is there any gap between them? This is anantarapaccayo (proximity condition).

After kilesa becomes thin out and insight knowledge ceases in a flash. It substitutes with Nibbāna, and you do not see impermanence. Instead only see Nibbāna. To get insight knowledge is our duty. Before, I am talking about Bhikkhu Sāti and have to show the process of the practice. If you die with insight knowledge and have to live one more life.

The Buddha did not like it. Because birth is dukkha sacca. What you heard before was Nibbāna was very far away. You take it as will get it slowly. Do not believe in what people say. After insight knowledge is Path Knowledge. Believe in what the Buddha had taught. If you do it slowly by slowly and nyan becomes blunt. Also kilesa will come in and take a long time.

If you know your fault is on the right track and become right. Because you have to clean up your kilesa. (He continued to talk about Bhikkhu Sāti’s story. See the Mahātanhāsankhaya Sutta. Majjma Nikāya). Tongue consciousness is just eating. Knowing the taste of sweet, sour, bitter, etc. is mind consciousness (mano viññānaṁ).

Eating consciousness arises on the tongue. Knowing consciousness arises in the heart. They arise at their own places. Eating consciousness arises on the tongue and vanishes there. It is not changing the place. Even consciousness arises in the khandha and can’t change places. Consciousness or the mind changes from one life to another life is very mistaken idea or view. For e.g, you put sugar into your ear. Does the ear tells you it is sweet?
Therefore mind arises at it own place & vanishes at the same place. One example the Buddha gave for the insight knowledge was like this. Getting up early, & looking at the direction of the sun rises. And you’ll see the red sky. If you ask why dawn arises? The answer is because the sun is nearly coming out. Here also why you see impermanence? The answer is the Path Knowledge nearly arising.

If you see impermanence, āloko udapādi – will see the light arise. (from Khandhavagga Samyutta). Before you had done wrongs. Such actions are for the painful rebirths. It will be finished by correcting with insight knowledge. You don’t need to fear it. Insight knowledge for clearing up kilesa has to take a longer time.

If you don’t see it anymore & its function is finished. With the Path Knowledge arises & you see Nibbāna. You don’t see it as like the round objects of sun & moon. You know that dukkha is ceased. This is NIBBĀNA.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 6-27

文章 Nalorakk » 2019-01-14, 15:10

[27] Concept, Reality & Nibbāna
17th October 1961

There are 4 Nibbānas. Sotāpanna’s Nibbāna, Sakatagami’s Nibbāna, Anagami’s Nibbāna & Arahant’s Nibbāna. And with the Nibbāna after the khandha has ceased are 5 Nibbānas. I want you to know it. After arrive at the first Nibbāna & you can live in peace (that is no need to concern about anything).

For the other Nibbānas, you already have the momentum. Even you don’t listen Dhamma, it will attract you &go upwardly for the higher levels of Nibbāna. Therefore to realize that first Nibbāna is more important.

The higher levels of Nibbāna are nothing in special on practice. Just going back to the impermanent process. If you ask; “Why couldn’t I get Nibbāna before?” Without knowing, you take the near as far away. If you want the first Nibbāna have to strip off 3 wrong views. After the explanation & will sure to get it. Ditthi nirodho nibbānaṁ - Cessation of wrong view is Nibbāna.

This refers to the 1st Nibbāna. Don’t pray for any life. Only the earth increases & you’ll be suffered. Don’t take these words as insignificance. Anyone is asking for it will suffer. I am correcting you for your strong mistake. You all want to enjoy is the feeling aggregates. Convert them into truth & it becomes dukkha sacca.

Your desire for the repeated enjoyments in the human & heavenly worlds are superficial actions. But it’s the same as encounter repeated sufferings in the human & heavenly worlds. Sacca is the truth. Feeling & enjoyment are not the truth. I am explaining clearly your great mistakes. It’s very rare indeed to encounter someone to correct our mistaken ideas & views. (What the Sayadaw mentioned here was very true indeed. Even later Buddhists encourage people to increase DUKKHA for repeated births).

You only see the enjoyment of feeling, but not the truth in it. You are dancing by the strings of tanhā (Here Sayadaw referred to human being like a puppet).Feeling arises means you are in danger. Its vanishing is you are in suffering. Therefore it is dukkha sacca. This kind of prayers are covering up Nibbāna.

(So Buddhists should know clearly what are the outcomes of their actions, vows. & aspirations.Tanhā, māna & ditthi-craving, conceit & wrong veiw are under the guise of metta, karuna & pañña-kindness, compassion & wisdom).

You are making prayers with ditthi & tanhā. Not knowing is worse than not having. The dukkha khandha you are praying for is covering up Nibbāna. You are making it as this is me & mine can’t penetrate the khandha. You are serving the khandha like a slave & Nibbāna is hidden. Craving for khandha & wrong view on khandha are covering Nibbāna. So, you cannot arrive to Nibbāna.

[Sayadaw continued to talk on Ven. Yamaka.He had the view of annihilation on Nibbāna. He held the view that after the arahant died & totally extinct. Ven. Sariputta questioned him which of the 5 khandhas was arahant? (After he was entering the stream & became a sotāpanna and this question was put to him).

He answered that no arahant in anyone of the 5 khandhas. In the Yamaka Sutta, Ven. Sariputta using the Q&A system to strip off Yamaka’s wrong view by making him understand concept & reality.And then taught him to observe the nature of the khandha & became a sotāpanna. After he became a sotāpanna, Ven. Sariputta questiond him, if someone asked him what happened to an arahant after he died.

His answer was the 5 khandhas were anicca & it was dukkha. Only dukkha arose & dukkha ended. This answer was very important. Because only someone had abandoned wrong view and doubt could answer in this way. Dukkha ends & Sukha exists. The Buddha always emphasized that he only taught dukkha & the ending of dukkha.]

The view of after an arahant dies & nothing exists is the same as no Nibbāna. The Buddha taught in many different ways that Nibbāna really existed. (For e.g. in Udana Pali).In real there is no arahant ,just a concept. Only the 5 khandhas really exist. Arahanta means, someone who has destroyed kilesa. Phutthujana (worlding) means, someone who has a lot of kilesa.

After stripping off the concept & contemplate the paramattha dhamma will develop to Nibbāna. Yamaka had uccheda view. Because of not encountered a teacher to help him for uncovered the concepts & found out the paramattha dhamma.

People are praying for Nibbāna is without knowing about it. There is a place without dukkha. Also it must has to be existed. It only exists with sukha is Nibbāna (This is not the sukha of feeling aggregate). Dukkha covers on Nibbāna that it is hidden.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 6-28

文章 Nalorakk » 2019-01-14, 15:15

[28] Spiritual Faculties & Nibbāna
19th October 1961

[ In the Samyutta Nikāya, the Buddha asked this question to the monks. What is the Dhamma to Nibbāna? He himself answered it as insight meditation (vipassanā). (In the sutta, the Buddha’s answer was the Noble Eightfold Path).

Where to do vipassana? It is on the khandha. Which one of the khandhas? Khandha can separate into 4 groups, kāya (body), vedana (feeling), citta (mind) & dhamma. Concentrate on one group will lead to Nibbāna.

Why there are 4 groups? Because of the different characters.
① Weak in knowledge & thick in kilesa, should practice on the kaya.
② Sharp in knowledge & thick in kilesa, should practice on the feeling.
③ Weak in knowledge & thick in wrong view, should practice on the citta.
④ Sharp in knowledge & thin in kilesa, should practice on sacca.

(Here Sayadaw used the word sacca_truth, instead of dhamma). Choosing the one suitable to one’s character is quicker in progress. How to know, which one is suitable for one’s character. As an example, observe vedana & only see its arising & passing away or discern anicca quickly.

In the Satipatthāna Sutta, the Buddha emphasized on seeing anicca. Seeing anicca is on the right path. Using the form, vedana, citta & dhamma are to know the objects for contemplation, but in reality only anicca]

Knowing the existence to non-existence is anicca, or the knowledge of knowing the characteristic of impermanence (anicca lakkhana nyan). Whoever discerns anicca will see Nibbāna in this life. Start seeing impermanence have to follow it through out the practice. You will see the impermanence in the whole body.

At that moment man, woman & bodily form are disappeared. This is the anicca lakkhana killing ditthi. If you die during the vipassanā practice will not fall into the planes of misery. Because it’s killing ditthi.

[ Experience by practice in this way, one will never flow & sink in saṁsāric water. It is only moving upstream towards Nibbāna. Sayadaw strongly reminded disciples that upstream was always difficult than downstream. So put more effort in the practice.

Spiritual faculties (indriya) are developing & mature only by practice. Indriya are developing in 3 stages. For eg, ordinary faith (saddhā), faculties of faith(saddhindriya) & the strength of faith (saddhā-bala) (The 5 faculties are: faith, effort, mindfulness, concentration & wisdom).

Here Sayadaw gave a very important warning for Buddhists who want to see the future Metteya Buddha & enlightened by him. He said: a Buddha only sees & helps someone who spiritual faculties are mature. So people who cultivate many good merits want to see him is possible.

But enlightenment is another thing. Even without direct seeing the Buddha, by practice & when faculties are mature will realize Nibbāna in this life. He said that after the Buddha’s Parinibbāna many people had realized Nibbāna in King Asoka’s time & ancient Ceylon.]

The Budda asked question to the monks & no one couldn’t answer. So, he answered it by himself. If we follow it & will reach Nibbāna directly. The way to Nibbāna is except vipassanā & no other answer for it. So we have to make a great decision to follow it.

We need to ask, there are 5 khandhas & which one should we contemplate? There are four groups, but contemplate one of them. Contemplate one group can arrive to Nibbāna. I will give you instruction for how to contemplate & become vipassanā. There are 4 types of person.

So separate into 4 groups. Someone comes for practice & can’t let him practice instantly. If giving the meditation object not suitable to the character & can it be possible? Even possible it can be taken a long time. If he dies earlier will miss the chance. It is not easy to become a meditation teacher.

After distinguish the character & give the instruction. You must ask, in contemplation how to see is the right seeing. If a dhamma is suitable to one’s character & the right seeing will appear quickly. In the contemplation of feeling, you do not see vedana but their impermanence. In the contemplation of mind also do not see the mind but their impermanence.

If impermanence appears to you, then the dhamma is suitable to your character. These things need to be considered before the practice. (Sayadaw mentioned the story of Ven. Sariputta’s disciple, a gold-smith before his ordination. This story showed the importance of connection between the meditation object & the type of character)

You all are better than the era of Paccekabuddha (Nobody could teach sacca dhamma at that time, even Paccekabuddha. Therefore we are more fortunate than the people of that time). Therefore I request you not to be lazy. You already completed with the quality.

The important thing is not to be lazy. Laziness is dosa nature, and it arises for the D.A process. If you discern impermanence quickly & the object is suitable to you. Why I have said to see impermanence? Because the Buddha himself mentioned it in the Satipatthāna Sutta. It will be finished only by seeing samudaya & vaya (arising & vanishing).

If you still seeing feeling, mind, etc., even not totally wrong, nyan is very low. It is still not vipassana nyan (Sayadaw’s view was insight knowledge started from seeing the impermanence).

Must see its vanishing. Feeling, mind, etc. are only labels. The seeing is impermanent. A person discerns impermanence is on the way to Nibbāna. Contemplate whatever is arising & seeing its existence to non-existence will realize Nibbāna in this life. This was what the Buddha said in the sutta. If you start seeing impermanence will continue to see them in the whole body.

If you see them from there in a blip & from here in a blip, just follow them. I am giving you the method now. By following in the whole body, a man, a woman, a person, a being is disappeared. Because the contemplative insight has killed ditthi. These are the arising & vanishing group of dhamma. Nyan seeing kills the wrong view.

Without the vipassanā contemplation we take the 3 feelings as me. With the vipassanā contemplation & see all the feelings as impermanence. Die with vipassanā knowledge & not fall into the planes of misery is no wrong view for falling into it. The active level of wrong view is falling away.

But wrong view is still latent in the heart (anusaya). It doesn’t matter. It’s becoming clear that discerning impermanence means someone has parami. With the extermination of wrong view is becoming a sotāpanna. You can decide that this is my last life. Not a sinker nor a floater anymore in the sea of saṁsarā. And becomes an upstreamner. Why? Maggin (path factors) are only going upstream.

But don’t become lazy. Going upstream is not easy as down stream. Making your spiritual faculties become mature. Only with more practice it becomes mature. First it’s ordinary faith. After that become faculty & strength (Indriya & bala). It’s developing with more practice. It becomes strength at the time of seeing Nibbāna.

If you persevere in the practice even don’t think about, it’s possible or not. Just put more effort in it. With faculties become mature & hindrances can’t come near. If your spiritual faculties are still not mature even meeting a Buddha not free from dukkha. Immaturity come from laziness & weakness.

You can make the decision that with the maturity of faculties will see Nibbāna. The Buddha and teachers only gave instructions. Developing for maturity is your own duty.