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Dhamma Talks by Mogok Sayadaw--Part 6-10
發表於 : 2019-01-11, 14:22
 The Art of Thinking
1st August 1961
During the contemplation of one’s khandha; mind & body only exist as rise and fall. Khandha only has impermanence. Observe them & only see impermanence. And then your both eyes have light. With the traditional eyes of the parents we take it as this is my son, my daughter, etc.
If dying in this way we are born & die as blind people & end up in the coffins. It’s a great lost. Therefore the Buddha said about us as we were blind & crazy worldlings. What it is look like? Earth worms have no eyes by birth. They are moving blindly here & there & encounter deaths.
(It’s interesting to observe earth worms. They come out during the winter season & have a lot of difficult times. It has a difficult life. Poor things).
If you all without seeing impermanence & die, that is born as animals, living as animals & die as animals. I urge you to work hard for this right view. And die in this way & not born in the planes of misery. Try hard for what the khandha has in itself & knowing it accordingly.
This becomes the eyes of right view (sammā-ditthi eyes) which know rightly. With this view & following it to the end will die with smile. If die with blindness, at near death will see mountain, hills & forest, hell fire, etc. Crying with fright, fear and struggle, in this kind of situation will die badly.
Dying with fright & fear is an ugly death. If you die with the 4 Path Knowledges (i.e, as an arahant) & arrive to Nibbāna. If not will arrive to blissful planes (sugati). The Buddha was reminding the monks to do the practice for 1792 times in his life.
Now you find these sense objects (sensual pleasure) & don’t take it highly. These are not the salvation dhamma. They are big enemies (referred to the sense objects of family members & wealth). If you take care of them more than its need will die badly.
A monk asked the Buddha about the life span of a hell being. Ven. Bhante; “How long it take time to be suffered in hell?” “I can’t tell you.” The Buddha knew it, but it took so long that couldn’t talk about it. If you really sick even have millions of dollars can’t cure it or make it better (referred to near death illness).
Observe the khandha to see its rise & fall asubha. And then continue to observe until you don’t desire it. You’ll see the disappearance of the khandha, which is Nibbāna. People don’t desire Nibbāna because of no khandha. In true the bad thing disappears & the good one appears. In the Samyutta Nikāya, the Buddha taught us as if we wanted to think, thought about sacca dhamma not on children & business.
But you all are thinking about going to the planes of misery. Thinking about the truths are vippassana contemplation. The arising dhamma is dukkha sacca and knowing is magga sacca. If you want to think and thinking in this way.
But you do not think about closing the door of misery, instead the opening of it. You have to reduce all these things. The doors of misery are opening by our craving (samudaya sacca). If you want to close them, only nyan (magga sacca) will do it. From here you are constructing the hell wok (cauldron).
And also from here you can extinguish the hell fire. As e.g, like an electric button can swift on and swift off from here. (Sayadaw recounted the Nandiya upasaka’s story). Even before you are going there the woks are boiling and waiting for you. These are establishing from the human world.
From the human world you can also make the hell woks and celestial mansions to disappear. You all are following and developing the cauldron line (like a factory making woks). Therefore human world is very precious (Most human beings from the human plane are creating all sorts of kamma and going to the other planes.
As like an international air-port). Every time don’t know the arising dhamma becomes – avijjā paccaya saṅkhāra-ignorance conditions volitional formation -> jati (birth). If you do not know how to think, will go to the miserable planes. And know how to think, will go to Nibbāna. Knowing of how to think is right thought (sammā-sankappa). With right thought and seeing is right view (sammā-ditthi).
Good thoughts are right thought. With good thought and knowing rightly is right view. Do not think about sensual thoughts (kama vitakka), thought of ill will (vyāpāda vitakka) and thought of harming (vihimsā vitakka). Instead think about renunciation (nekkhama vitakka), without ill will or with love (avyāpāda) and harmlessness (avihimsā). In accordance with our parent tradition people have big thoughts. With a big thought comes a Big Wok.
Do you want to compete with each other which one’s wok is Bigger? If you contemplate whatever arising as dukkha sacca and will get magga. In this way kilesa becomes thinner and thinner. At last it ceases and will arrive Nibbāna.
Do you know how to think it in beds? (These words referred to majority but he had many upper class disciples sitting in front of him. Nowadays many politicians, industrialists and economists are thinking the Biggest Woks in beds.) Right thought is an important dhamma to Nibbāna.
Dhamma Talks by Mogok Sayadaw--Part 6-11
發表於 : 2019-01-11, 14:29
 Twelve Inversions
3rd & 4th August 1961
[There are 12 inversions (vipallāsas): i.e, 3 wrong attitudes to the 4 subjects (3x4=12); 3 wrong attitudes are: wrong perception, wrong knowing & wrong viewing. The 4 subjects are: Taking impermanence (anicca) as to be permanence (nicca), suffering (dukkha) as happiness (sukha), not-self (anatta) as self (atta), & foulness (asubha) as beauty (subha); ]
Without knowing the mistakes we are constructing perversive walls again & again & it become taller & darker. The Buddha gave an example of throwing a pebble upwardly to the sky & it stays a moment in the mid air & then falls down again.
In the same way living beings come to this human world for a short moment like the pebble in the mid air. But falling into the planes of misery are longer like the pebble staying on the ground. Your business and wealth are becoming useless after you die.
Everyday you have to make adjustment to the khandha & request for long life. Using foods, medicines & other things, etc. We get the khandha for making these 3 mistakes. If you transend them all & become an arahant. If you can eradicate the 3rd mistake will get the first Nibbāna. (i.e ditthi vipallāsa).
If you can overcome the 1st mistake (i.e, saññā vipallasa) will become sakadagamin & anagamin. Overcome the 2nd mistake (i.e, citta vipallāsa) become an arahant. The first Path Knowledge eradicated 8 factors of inversion (i.e, view of permanence, view of happiness, view of beauty, view of self, perception of permanence, knowing of permanence, perception of self & knowing of self).
The 2nd & 3rd Path Knowledges eradicated 2 factors And the 4th Path Knowledge eradicated 2 factors. Without eradicated wrong view can’t get the first Nibbāna. Without eradicated wrong perception can’t get the 2nd & 3rd Nibbāna. Without eradicated beauty & happiness (subha & sukha can’t realize the 4th Nibbāna. (From the Aṅguttara Nikāya).
I’ll explain about the practice. In your khandha originally exists is impermanence, suffering, not-self & foulness. To these 4 subjects multiply with wrong perception, wrong knowing & wrong viewing factors & become 12 inversions.
These dhammas are happening uncountable in everyday life. Kamma can’t send you to Nibbāna but Nyan can. There is no good kamma directly to Nibbāna, but with good nyan will get it. There were many Buddhas had arisen uncountable in the world. But living beings were for many lives surrounded themselves with many walls of inversions that Buddhas couldn’t enter to them. And light of Dhamma couldn’t enter through them.
Jhanas, Path and Fruition Knowledges are can’t be attained by practicing with dāna, sila and prayer. And only with direct practice of samatha and vipassanā. With direct practice and still can’t get Nibbāna, then your kilesas are thick.
Do not express it to people. If you do it then no shame about it. So, just only try harder. And do not complain of wrong view. So, I will talk about it first. By talking before about inversions of perception and knowing, it misses the target.
(Recounted the story of Subrahma Devata) 500 celestial nymphs were died instantly and fell into the hell. This was because of without eradicated wrong view and the seeds of hell were with them in the heaven. Destructive kamma (upaghataka kamma) came in and struck them and fell into hell, even their lives span were not finished yet.
(This point is interesting because most of us may be thought, as a deveta can be lived for its life span. They did not have chances for developing good kamma there and only for enjoyments.
So saṁsāra is not good and very dangerous.)The Buddha could not save them directly but instead could stop it by giving the way of practice (To the other 500 celestial nymphs and Subrahma Devata).
Dhamma Talks by Mogok Sayadaw--Part 6-12
發表於 : 2019-01-14, 13:39
 The End of the World
4th August 1961
A person knows dukkha can appreciate Nibbāna more than others. If not cannot appreciate it. Wanting to know dukkha have to observe the khandha intensely. And then you will know dukkha. The khandha will tell you that it has no happiness at all. This kind of dukhha has gone is Nibbāna. Looking for Nibbāna at the wrong place will take it long.
In the Samyutta Nikāya, the Buddha said that Nibbāna was not far away, and near us. The yogis know about this. By practice and knowing that it is true and near us. You have to follow to the end of impermanence. At the end you will see it.
Contemplate any one of the vipassanā you like (i.e, the 4 sati-patthāna): By contemplation of feeling and will see it after the end of feeling. By contemplation of mind and will see it after the end of mind. By contemplation of form and will see it after the end of form.
It is close to this body. This end here and that is the beginning. (dukkha end and Nibbāna begin) The Buddha taught about it. And I also tell you about this. You can do the experiment with care. There were some who had done it before and had the experiences.
At the end of saṅkhāra dukkha, and it exists. Saṅkhāra are mind, feeling, form, dhamma and they arise & disappear. And after sometime they are totally cease, & not arise anymore, & you will see Nibbāna. At the end of the conditioned dukkha (saṅkhāra), unconditioned sukha (asankhata) exists.
At the end of your contemplation of impermanence & will see it. Nibbāna appears as sun & moon at this place. The 5 dhammas; wrong view, doubt, greed, hatred, wrong practices in sīla are ceased. Without latent defilements khandha becomes light. The khandha is heavy because of kilesas.
(With the lightness of body, in one of his talks Sayadaw mentioned an interesting story. One time a practiced monk travelled alone in a forest & had an accident. He couldn’t walk & sit there. Sometime later a man came by & carried him on his back. The monk continued the practice on his back & became an arahant.
The layman felt his body lightness. He told the monk, “Ven. Sir, in the beginning your body is too heavy for me. Now, it seems very light.” Instead of telling the truth directly his answer was: “May be it’s not the same body as before.”)
Heavy elements of kilesa are disappeared. (A documentary film of a Chinese woman who had a lot of hatred & anger to her husband & in-laws very often that later developed illness. Later to see in a hospital & had an operation. The surgeon took out a few pebble size stones changed from the chemical elements from her body).
If you see the ending of impermanence once become a sotāpanna. A person sees the ending of saṅkhāra dukkha & the seed of hell is destroyed. If you still have the seed of hell, don’t be feel proud & enjoyment in pleasure. After you have done it away & can be in pleasure If not like taking pleasure with death sentence in jail.
Other people are seeking in pleasure but no need to imitate them. Noble beings (ariyans) have saṁvega (sense of urgency) by seeing others in seeking pleasure. They feel pity on them. But are also happy for themselves because of free from the worse misfortune (fall into the planes of misery, especially in hells).
However long the road may be always has the end. Here the end is the end of dukkha. Even it’s close to us can’t go there with other dhammas. It can be only with the chariot of Noble Eightfold Path. In some of the suttas the Buddha taught us to search Nibbāna in the 2 armed-lengths khandha.
First, the insight knowledges discover saṅkhāra dukkha & later supramundane knowledge discovers nirodha Nibbāna. (Sayadaw continued the Ānanda’s story)
There are 3 worlds (loka). These are: space (ākāsa loka), living beings (Satta loka) & conditioned world (saṅkhāra loka). One time the Buddha mentioned these worlds to the monks & said that couldn’t go to the end of the world on foot or by vehicles.
Without the ending of saṅkhāra loka could not reach Nibbāna. After these words the Buddha went away. The monks did not understand the meaning and asked Ven. Ānanda for the answer. He said, the 5 khandhas were saṅkhāra loka and the 6 sense bases also.
Only by following the Noble Eightfold Path the world would be end. Observing the 5 khandhas which arise from the 6sense doors is on the way to the end of the world. In the D.A of cause and effect process, the effects are saṅkhāra. Seeing the khandha arises is seeing saṅkhāra.
Observing anicca is seeing dukkha. With saṅkhāra ends and dukkha also ends. The end of dukkha is Nibbāna. Without saṅkhāra loka the other lokas not exist (i.e, space and beings). They can only exist together. Do not mix up Nibbāna with the wholesome kamma, with only wholesome kamma can’t realize Nibbāna. It connects with dukkha (i.e, kamma).
Maggan (path factors) cut off dukkha. They are different things. Can’t find Nibbāna in the satta and ākāsa and only in saṅkhāra loka. (This is the main reason except a Buddha no other beings can teach the way to Nibbāna). It exists at the end of saṅkhāra (arising by conditioning). Itself also will condition other dhammas (In the Buddha’s Teaching no original cause or the first cause, so the Buddha rejected the Creator.)
For example, according to the D.A process: Ignorance (the cause) -> volitional formation (result/cause) -> viññānaṁ (result/cause)……etc. The 6sense doors (eye, ear, nose, tongue, body and mind) are called loka. People have wrong view taking them as loka. At the end of sense bases (salayatana) Nibbāna exists.
People taking my eyes, my ears, etc. and perceive them as loka. In short take the mind and body as loka. Contemplate one of the 6 sense bases. If you can contemplate them to the end and cut off saṅkhāra and satta lokas. Nibbāna exists at the end of the khandha or ayatana.
Contemplate the arising mind in oneself. Contemplate the preceding mind with the following mind (nyan). If someone is not an ariyan and no ariyan mind states arise. Minds are not many (What sayadaw meaned here was for practice by a worldling.
According to the Abhidhamma there were 89 types of mind. But Sayadaw made it simple and condensed into 13 kinds of mind for vipassanā practice). You can find the mind at any time. If no other mind arises, then contemplate the in-breath and out-breath minds. By contemplating the impermenence of the minds, their disenchantment and ending. And then saṅkhāra dukkha will end.
That is your khandha ends. Therefore sometime I ask you; “Do your khandha disappear?” The ending of khandha is Nibbāna. (This may be quite frightening for most people. Because etenalists are the majority in the world). Knowing the ending is Path Knowledge. At the ending of sense bases Nibbāna exists.
Dhamma Talks by Mogok Sayadaw--Part 6-13
發表於 : 2019-01-14, 13:42
 Kammic Energy
5th August 1961
The root of the dangers of ageing, sickness & death are the 12 inversions. These arise by not knowing the true nature of the khandha. Where are the inversions coming from? These come from perceiving, knowing & viewing wrongly of the khandha.
These arise to a worldling who doesn’t has any knowledge about them (asutava puthujjana). A disciple of a noble one has knowledge about them & doesn’t has it (sutava ariya savako). Therefore approaching the virtuous & wise people are very important.
If you want a good death must have a good living. To have a good living have to fix with the ariyan eyes. Among the inversions; perception (saññā) knowing (citta) & view (ditthi); perception of inversion is the sharpest one. After it follow by citta & ditthi vipallāsas.
Someone without a clothes is seeing as a crazy person. But you don’t know yourself as a crazy person with clothes. The differences between them are a naked lunatic & a well clothed lunatic only. Nibbāna not accepts the crazy people.
There are 62 types of wrong view (During the Buddha’s time). But if free from sassata & uccheda views & then all wrong views are clearing away. After death consciousness & arises birth consciousness. Does the kamma not ceases & becomes birth consciousness? If the kamma is not ceasing & not dies & doing the job, then become the view of eternalism (sassata).
The Buddha had 2 ways of teaching, direct & indirect ways. He does it so he receives it. This is indirect way (as e.g, kamma follows like a shadow). It seems the kamma is not vanishing & going directly & doing the function. You all have this view. (Most Buddhists have this view on kamma). With this view in your mind & practice can’t realize Nibbāna.
It hinders by the view of eternalism. The Buddha taught by examples & the listeners took it directly. During the kamma functioning, kamma is volition (cetana) or mind & like a foreman. And the body is like a worker. The mind gives order & the body acts. After function together & mind/body cease (i.e vanishing)
Then why the Buddha taught kamma paccaya jati? – Action conditions birth. Here the cause is continuing. Even though the mind/body cease & the kammic energy left behind (Modern Science knows this). This kammic energy functions it.
If you take the kamma (volition) as impermanence & can’t follow to somewhere & you are free from the view of eternalism. In the whole country majority of people taking kamma as eternal. The Buddha said that only cause & effect connection & not the connection of entity (or identity).
The view of changing life to life (reincarnation), the soul or life (jiva) goes out (i.e, a being dies) are views of eternalism. Most Buddhists have these views. (The mistaken ideas & views arise by not knowing the Sutta teachings & no teacher explains properly. And also later Buddhists develop it by thought games).
Dhamma Talks by Mogok Sayadaw--Part 6-14
發表於 : 2019-01-14, 13:47
 Weapon of Mass Destruction
10th August 1961
Inversion of wrong view, identity view, self view and wrong view (ditthi vipallāsa, sakkāya ditthi, atta ditthi, and miccha ditthi) are the same. These are different in names only. All are taking the 5 khandhas as self. In the Aṅguttara Nikāya, the Buddha mentioned that, if wrong view fell away and doubt also fell away.
We inviting monks and making offerings for a death person is not sure about his destination (rebirth). The most frightful thing is after death fall into the planes of misery. The 5 khandhas are sakkāya & really exist phenomena. Wrong view is taking sakkāya as I, he, she, etc & not really exist.
So the duty of the Buddha and myself are explaining to you clearly that, the 5 khandhas are not me/not him but only arising and vanishing phenomena. And then you know clearly, discern it and identity view is falling away. After death will be freed from the planes of misery. It is no need to make merits for the deads.
You have to contemplate a lot and will know it’s not me/not him. It is only passing away. If you see that way become right view with the path 5 factors. The family members and relatives should not doubt about it. (Because the deceased person had this kind of experience before). Also you should not doubt yourself (The listeners have their experience).
So try hard in the practice to make it falls away. You can hear these things only in the Buddha’s Teachings. To have the chances to encounter a good teacher, can have the ears of listening sacca dhamma (most people only interest in vulgarity) and to have human existences are difficult indeed.
It is more difficult than a needle falls from the Brahma world has to hit a needle in the human world (This point the Buddha warned us not to waste our precious births and times with vulgarity). You have to practice quickly to know impermanence.
In the whole world everybody wants the gold and silver mines to be mine. Therefore you can see many problems and wars. It happens by the encouragement of the identity view. You win it or lose it all have to go to the planes of misery (It is not difficult to justify human beings next rebirths if we understand the nature of the mind and cause and effect. Nowadays many human beings on earth live like animals, hungry ghosts and hell beings).
These are nothing to do with our concern. What we are concern is sakkāya ditthi has to be fallen away. It is easy for sakkāya ditthi to fall off. That is for someone can find a teacher who can teach and able to listen it. People encounter aging, sickness, death and to the planes of misery.
The reason behind is sending off by the latent identity view of unjust and unwholesome actions and searching for wealth. All are coming from for me and others (family members). These are entering from this view and you must know this very clearly.
Therefore the Buddha taught, it was the water root of hell. With this view in the heart beings can do any kind of unwholesome things, such as the 5 heavy kammas. (Nowadays human beings are becoming more & more violent & cruel. There were a lot of news of killing parents & beating them seriously).
The Buddha taught us for practice to possess right view. In the Mirror of Dhamma Discourse, Ven. Ānanda asked the Buddha very often about the destinations of people who had died. Among the 5 khandhas, contemplate one of them. And will discern impermanence, its disenchantment, & its ending will never fall into the planes of misery.
This is the Dhamma mirror. Then you can make a definite decision that I’ll never fall again into the miserable planes. Don’t ask people for your destination. Without practice and not arrive there (Nibbāna). And then you can’t get the Dhamma mirror.
You don’t need to try hard for good living standard & using a lot of money for your funeral. Instead it is more important to close the doors of hell. (Sayadaw mentioned some of the terrible sufferings in hell). The mirrors in your homes are using for your physical purposes (i.e, for kilesa).
(Sayadaw continued about practice) Teaching knowledge benefits the contemplation (practice). In the same way contemplation benefits the realization. If you know sakkāya & the 5 khandhas together & dispel wrong view by the teaching knowledge. And it becomes right view. In this way identity view can’t arise temporarily.
If you don’t know & it comes back again (without mindfulness). This way of dispelling ditthi is not safe. The 2nd way is contemplating the every arising of one of the 5 khandhas & discerning their impermanence. Everything you have to see impermanence with the contemplative mind.
In the Salayatana Samyutta, a monk asked the Buddha how to cut off sakkāya ditthi. Knowing feeling as impermanence, discerning its impermanence (whatever arising) & sakkāya ditthi falls away. This is falling away by contemplation. If you don’t contemplate & it comes back again & still not safe enough. By destroying the root only become safe.
Contemplate impermanence; arising is dukkha & the vanishing is dukkha are becoming clear. The teacher said about it before & you knew it as dukkha sacca. This was anubodha nyan (secondary knowledge). Knowing thoroughly by contemplation is pativedha nyan (Penetrative knowledge). As soon as knowing thoroughly as dukkha sacca & impermanent dukkha ceases.
This way of cutting off identity view is never come back again. It becomes totally safe. In the heart the seed of hell never exists anymore. It’s like a saintly cat even seeing a rat never chasing it again. The uncountable kammas which will send you to the planes of misery are gone with wrong view forever.
Dhamma Talks by Mogok Sayadaw--Part 6-15
發表於 : 2019-01-14, 13:54
 Vipassanā is Knowledge or Action?
16th August 1961
Do not mix up these 2 right views. These are right views on kamma and insight (Kammasakkata sammāditthi and vipassanā sammāditthi). Right view on kamma can’t dispel wrong view and insight right view can dispel it. The right view of believing in the results of kamma and the right view of seeing the true nature of khandha are not the same.
We know the differences only by comparing their ability to dispel wrong view or not. Right view of the Path Knowledge (magga sammāditthi) can root-out wrong view in a moment. The majority of Buddhists die only with one knowledge. You only know and types of kamma. Your intelligence can’t reach to the other and types of kamma.
(Sayadaw continued to explain the 4 types of kamma. This talk was based on the Majjima Nikāya, the Dog Asectic Discourse. The Buddha explained 4 types of kamma to a Dog Asectic and Cow Asectic, who were practicing the ways of dog and cow. The 4 types of kamma were: wholesome kamma unwholesome kamma Mixed kamma, i.e wholesome and unwholesome mix together Neither wholesome nor unwholesome kamma).
Is it Nibbāna the result of vipassanā (path factors) or the way to arrive there? You have to take it as the path to arrive there. Other phenomena (dhamma) are arising by causes and the result of causes. Path factors are the way to Nibbāna and not the causes of it. It connects with the other 3 types of kamma that take it as kamma. In reality it is leading by knowledge (ñāna).
There are no dhamma for the causes of Nibbāna. And if it exist, then after causes are vanishing and it must also vanish. The kammas to hell finished and the hell vanished. Hells appear by the causes of unwholesome kammas. These are causes and effects.
So, we can take Nibbāna as a place to be arrive there by the way (i.e path factors). (Here saydaw explained Nibbāna as causeless Dhamma. A place to be arrived by the way was just explaining with concept and should not take it as literally).
By reading book you can’t get these things. Talking with kamma together and we take it as kamma. Among the 4 types of kamma , and are the causes for something to arise. The is the cause of the way to arrive there. It is not becoming but to send you there. (Here Sayadaw was using the 2 Burmese words (phit) for the arising and (yauk) for the arriving.
The arising for conditioned phenomena and the arriving for unconditioned Nibbāna. Something can be arisen only by causes. Nibbāna is something already existing and no need for the causes to make it arises, so uncondition. There were some talks on Nibbāna by him and mentioned that it was covering up by 2 dhammas, i.e kilesa and dukkha. First have to uncover kilesa and dukkha appears. And then continue to uncover
dukkha & Nibbāna appears. So, we need to walk the Noble Eightfold Path & will arrive there. This is my understanding of it). It’s really not easy to explain it. Next important thing to note is ①, ② & ③ kammas can be change or destroy by the coming in other kammas.
Because they are impermanent nature. Other kammas can’t come in to stop or destroy the ④ kamma. Sammatta niyata dhamma – It’s stable & without changing phenomenon. If someone was sure for the realization, & even before the attainment of Nibbāna nothing could destroy it. For e.g, fire couldn’t burn or kill novice Sankicca. He was sure for the arahanship that Dhamma protected him from danger. How much powerful the Dhamma is quite evident.
Queen Mallikā had done the great white kamma but near her death the black kamma came in & she fell into hell. A sotāpanna is stable in the 5 precepts. Path factors are leading to Nibbāna & cutting off ①, ② & ③ kammas. So the always reliable thing is magganga dhamma.
It’s the permanent thing for us. It’s terminating kammas & leading to Nibbāna without change. Remember this point with care. It’s the thing we should not be without it. We should be try hard for this dhamma as the truly reliable thing. Even jhana & Nibbāna are very different in nature.
Jhana can be perishable. And Nibbāna as after seeing once (at Path Knowledge) never perishable. You can always enter into the fruition state. We should also perform white kammas for the ending of dukkha (For supporting Nibbāna and not for enjoyment of the result).
But don’t let it stops at ordinary merits. Path factors cutting off kamma is true or not let us make some observations (Sayadaw mentioned a few of them. The Bodhisatta’s good kammas were immeasurable. After enlightenment & became a Buddha all his good kammas were ended & for no more future birth.
The great bandit Aṅgulimāla had many black kammas by killing a lot of people. After became an arahant & no more future birth. Ālavaka the fearful spirit had mixed kamma. After became a sotāpanna no more than 7 future births). Still have times let us fufill the path factors. Let us cutting off our kammas.
We have to start from insight knowledge, i.e udayabbaya nyan-knowledge of rise & fall. But you can also ask me what about the lower knowledge of mind & matter now. I am talking to people who already know these things. Therefore no need to start from them.
You have already differentiated mind/body. Also already understand the connection of cause & effect. (Sayadaw continued the instruction of cittanupassana). Here, not including non-delusion mind. This is the contemplative path factors (magganga). It’s not the object of insight, & also wisdom (paññā).
Contemplate impermanence at the arising place. Following with the non-delusion mind. Seeing impermanence is knowing the not existing of the object. Must know the not existing of the objects. In that way you are free from becoming a blind crazy worldling.
Because you know the not existing as not existing and know what is existing as existing (The same meaning as yathabhūta nyan-knowledge of the way as it really is). This is knowing impermanence. Before you are wasting your time as a blind crazy person.
It is not only for this life but also for many life times before. Between your death and other death which one is more disenchanted for you? Surely it is your death because it can’t separate with you. Therefore you become disenchanted with it. Then you know the truth of dukkha.
After thoroughly penetrate the truth of dukkha and the contemplative mind changes from the existing of dukkha to non-existing of dukkha. Nyan is changing. Your duty is have to contemplate from impermanence to disenchantment and from disenchantment to until not wanting of them.
Dhamma Talks by Mogok Sayadaw--Part 6-16
發表於 : 2019-01-14, 13:59
 Appreciation of Nibbāna
18th and 19th August 1961
A lot of people are talking and wanting Nibbāna. In reality not many appreciate it. They like it by hearing from others. Not appreciation of Nibbāna becomes view of annihilation (uccheda ditthi). The reason is talking as nothing exist.
After death nothing is happening and so people do not like it. Some know that it is happiness. But they do not know what is its happiness like. Therefore their appreciation is speculation and without reason and not arrive to the point. Saying with nothing happening, then there is no connection of cause and effect. I am solving the problem for you.
People do not know about it is ignorance. After death nothing happen is uccheda. If you do not know about it and will not want it. If nothing happening and do not want to do it. After uncovering wrong view and ignorance and will see Nibbāna. Ditthi niradho nibbānaṁ-vijjā udapati = cessation of wrong view is Nibbāna-Knowledge arises.
The 5 khandha are like fuels and the 10 defilements are like fire. These are together with the worldlings. Our processes are becoming clear. Dukkha and Samudaya are going together. We are taking the fuels and fire together as the good results for our human life. Some mentioned American millionaires and wanted to be like them. (Here Sayadaw mentioned American millionaire Rockfeller of his time).
Getting fortunes and become happy with it is burning with cold fire. (Sayadaw compared with the 2 fire elements, cold and hot with the 2 opposite hells, i.e cold hell-lokantarika and hot hell lohakumbi. Both have the tormented results). Getting the life of a devata is the corpse of a devata (asubha).
So do not think it as good. Their forms are liked smokes and easy to burn down. (So devata dies and instantly disappears.)
With a good demonstration about them & people become no desire for it. The Buddha & Ven. Sariputta talked with examples & similes. The khandha is always burning with fire. So Nibbāna is khandha fuels finished & kilesa fire extinguished. Therefore Nibbāna is pure happiness.
All 31 realms of existence are fuels & fire going together. Nibbāna exits, it is true that fuels & fire are extinct there. You appreciate Nibbāna because you know the khandha as dukkha. If not you’ll not like Nibbāna. People take kilesa as sukha. Take the fire as happiness. It’s like the insects taking the fire as gold & approaching it. People are truly like the crazy worldlings.
Some burning with the sorrow of fire & become without any clothes (e.g Padacari). The heart is too hot & has to drink water. Some commit suicide. You can’t live without any heat. So you have it. As an example, you take out a worm from the toilet with a stick & clean it with water.
It’s wanting to go back into the toilet. You all are also the same. Without them and it’s boring for you. It is the fire of dosa (displeasure). By knowing the extinction of fuels & fire, ignorance ceases. By knowing Nibbāna exists & uccheda falls away. After with the intellectual knowing & have to practice.
Wrong view is the most fearful dhamma. Before you perform & practice dāna & sīla, first have to clear away your mind of the 3 wrong view (i.e, sakkāya, sassata & uccheda views. ) As a Buddhist you have wrong view but thinking yourself as don’t have it. And this is very bad indeed. You go & ask practitioners, “What is Nibbāna?” If they answer we don’t know. Then ignorance is influencing on them.
Even people have general knowledge about it & answer you that after the mind/body cease & nothing exists. This is answering with uccheda view. It doesn’t matter if you don’t know normally about it. But knowing with uccheda view is terrible. Most of you came from hells (Don’t forget what the Buddha said that our permanent homes were the 4 planes of misery).
When you were suffering in hells, made the resolution of after freeing from the hells & came to human world must do the works of ending dukkha. And after arriving here, you are deceiving by the surroundings & doing a lot of harm to yourselves. Nibbāna has the characteristic of peacefulness.
The khandhas fuels & kilesa fire are extinct from it. In talking about Nibbāna, we can only appreciate it by thoroughly understanding the truth of dukhha. No appreciation of Nibbāna is not appreciation of dukkha.
(Sayadaw continued to explain the vipassanā process) At the time of discerning anicca yogi knows that fuels & fires are going together. It’s going on until the knowledge of disenchantment. After the ending of anicca dukkha sacca & experiences the peaceful place.
Nibbāna really exists that yogis are knowing the existence of peacefulness. This is the extinction of khandhas fuels & kilesa fire. Khandhas continued arising are the continuous arising of vipaka vatta khandhas. (Khandhas are the result of kamma for the round of existence
Fuels (khandhas) & fire (kilesa) are burning & disappearing, burning & disappearing etc. These are anicca khandhas continuously arising & vanishing phenomena. By knowing these dhammas the doors to the planes of misery are closed for next life. (This is discerning anicca only).
Dhamma Talks by Mogok Sayadaw--Part 6-17
發表於 : 2019-01-14, 14:06
 How to Use Desire and Conceit?
30th August 1961
[Ven. Ānanda stayed at Kosambi. A certain Bhikkhuni fell in love for him and sent a man to inform him that she was sick. He visited her. As soon as she saw him from a distance, lay down on a bed and covered her head with a blanket.
Ven. Ānanda came near to her and knew her real intention. And then he gave the following instruction to her. He said to her, this body supported by foods and should use it for Nibbāna. This body created by craving and should use it to destroy māna (conceit).
Sayadaw said, it need to comment on this instruction. This body is conditioning by 4 factors, i.e, kamma, mind (citta), temperature (utu) and foods (āhāra). It born by kamma, so like a mother. It is developing by foods, so like a nurse. Wanting to eat foods, so we eat. In this case we should observe our desire or the taste during consuming.
In this way we use foods for the realization of Nibbāna. It can be also used foods with wrong view. As some ascetics eat little or abstaining from foods for some periods. The right way for consuming foods is contemplating desire or the taste during eating.]
[There are also wholesome desire and conceit and not every of them are unwholesome. Using these wholesome tanhā and māna to develop the practice. For an example, some yogi’s discern anicca, some arrive to the state of disenchantment (nibbida) and some realize the end of dukkha (i.e Nibbāna).
If they can achieve these things, I also want to succeed. This is wholesome desire. With these kinds of desire try hard in the practice and can destroy tanhā. These kind of tanhā destroy tanhā. Māna also can be use in the same way. Some yogi’s can do it why should not I? In this way pushing oneself for practice. All these wholesome kinds of tanhā and māna can cut off D.A process and should develop it.
By ending this talk Sayadaw said that there were 3 ways can develop one’s practice. By saṁvega (sense of urgeney), tanhā and māna. Three of them cannot do the practice at the same time. Saṁvega is the best of them. There were many stories of realized Nibbāna with saṁvega during the time of the Buddha and up to this present day. (for e.g, the Bodhisatta himself and Ven. Yasa). This talk was based on a discourse in the Catuka Aṅguttara Nikāya.]
Human & celestial worlds are good because we are looking at these things with the eye of tanhā. And then create kammas with the arrangements of tanhā & receive the khandhas with the dangers of ageing, sickness & death. Now, can you separate yourselves from the khandhas with dukkha sacca? Ignorance -> craving -> kamma -> khandhas with the danger of ageing, sickness & death.
You have to know that khandhas are under the influence of kamma & kamma is under the influence of tanhā. (Sayadaw continued the story of Ven. Ānanda & a bhikkuni) This body is sustaining by foods so using it to arrive Nibbāna. This body comes into being through craving, so killing it & arrive Nibbāna.
This body comes into being through conceit, so using it to abandon conceit. Instantly it’s not clear. So I’ll explain it. This body exists by kamma, citta, utu & āhāra. Kamma had already finished it job. Now we are alive by āhāra. Kamma likes a mother & āhāra is a nurse. We want to eat foods & so we eat.
With the eating & have to contemplate the impermanence of tanhā. With eating can arrive to Nibbāna. With the eating & contemplate the vanishing of the knowing mind of eating. If tanhā comes in between them contemplate tanhā. Eat little & abstain from foods are the practice of people with wrong view.
It is the practice of torturing oneself. Can’t contemplate the good or bad mind states that they fall into the planes of misery. If you can’t contemplate on feeling, then contemplate the impermanence of the delighting mind (i.e, tanhā).
What have to contemplate, the foods or the mind state arises from it? Contemplate our reaction to foods. In vipassanā contemplation there are also have good tanhā & māna. With the cause of tanhā & tanhā dies. You may ask; “Is it not tanhā unwholesome mind?” The answer of the commentary was it was not giving the result of birth. This kind of tanhā cut off becoming.
In practice we need these kinds of tanhā & māna. Most of your tanhā & māna are arising at the wrong place. We can also use saṁvega (sense of urgency) in our practice. Therefore there are 3 ways of realization. If you don’t use any one of them & never realize the Dhamma. You can’t use all of these. They can’t arise together.
Only one of them always in strength (bala). If saṁvega arises, tanhā & māna not arise. The other 2 are also in this way. Among 3 of them, if you use one of it & practice hard will realize the Dhamma in this life.
Dhamma Talks by Mogok Sayadaw--Part 6-18
發表於 : 2019-01-14, 14:33
 The Beginning and The Ending
2nd September 1961
You all knew the verses recited by Sakka after the Buddha passed away (He was king of the Tavatimsa Heaven). It expressed the beginning and the ending of the practice. Anicca vata saṅkhāra uppāda-vaya-dhammino; uppajjitvā nirujjhanti, Tesam vūpasamo sukho. These verses are expressing the knowledge of insight and the Path Knowledge.
If practice according to these verses will arrive to the goal. Anicca vata saṅkhāra-telling the truth whatever arises in the khandha has to pass away. (Sayadaw sometime quoted the Pali words in the suttas or commentary for his teachings. But he never translated them as a scholar. Instead explained it only and not exact translations).
It is important for you to watch and observe whatever arises with knowledge. Where the arising dhamma will end? After arises has to pass away. Vipassanā practice is watching and observing with knowledge. If you observe feeling (vedana) just observe feeling. If mind just observe mind. Just observe the arising and vanishing.
When he was still alive taught only that. We are talking about the Parinibbāna of the Buddha. In reality only formations (saṅkhāra) ceased. Nobody falls from the sky. Everything arises by conditions. The first parts were describing vipassanā and the latter part Nibbāna.
In the beginning to see saṅkhāra and anicca (i.e arising and passing away). For e.g, with your finger nail scratch your arm. Feeling will arise. With the conditions of arm and finger nail, feeling of saṅkhāra arises. The main cause is finger nail. Whatever arising of itch, pain etc. are saṅkhāra dhamma. These are an assemblage of saṅkhāra dhamma. Man, woman are only in speech. Nothing exists in the khandha except an assemblage of saṅkhāra.
I am speaking clearly for you that originally there is no existence of a person, a living being, a man and a woman. Man, woman are concepts (saññā). The existence of paramattha dhamma (ultimate phenomena) are saṅkhāra (formations). This is referring to our khandhas. You do not see the mind and matter. Only seeing their arising and passing away.
This was not parinibbāna of the Buddha. Instead saṅkhāra dhamma were ending at anicca. The desire for becomes a human or a celestial being is wanting to die. Therefore I am warning you do not want to become anything. No desire for becoming and has no perishing. Do you understand that? Do not desire for sankhata (conditioned, i.e khandha). But try to get the asankhata (unconditioned, i.e Nibbāna).
Someone only shows you the beginning and not the ending. And you get it by making merits and prayers. It means you are wanting for sickness and death. It like the example of a razor blade with honey on it. It is sweet but will cut your tongue. You do not see it. Another example is, if you live a bachelor life, no separation and sorrow will arise. Out of desire for saṅkhāra that you have a family life.
At last separation from son, daughter & wife, & encounter suffering. Becoming a saṁsāric traveler is the result of craving for saṅkhāra. The oppression of saṅkhāra is clear to you now. Must listen with the ear of knowledge. You are shedding tears by the oppression of saṅkhāra.
The reason behind is the appreciation for the new arising. It becomes closer to shed tears & far from Nibbāna. Saṅkhāra becomes bigger & the oppression heavier. For e.g, you lost 100 dollars or 100,000 dollars, which dukkha is bigger? You have many children & more dukkha. I’ll show you the practice. Whatever saṅkhāra shows up follow with knowledge.
Contemplate the impermanence. Upada & vaya-only rise & fall exist. There is no person nor being in it. Identity view is falling away. Uppajitva nirujjhanti-after arises & ceases. The Buddha was continuing to talk impermanence. Annica = uppāda-vaya = uppajitvā nirujjhanti; (These 3 Pali words referred to impermanence) he was continuing to talk 3 times, because it was important.
Tesaṁ vūpasamo sukho. These two of ending or cessation (i.e, rise & fall) is the supreme happiness. Following to the end of impermanence was coming from this verse. The Buddha here taught only 2 knowledges. First seeing impermanence, their disenchantment & ending. If you still only discern impermanence, is at insight knowledge.
After the impermanence ends will see the permanent Nibbāna. Sankhata ends & asankhata arises. And you see asankhata Nibbāna. Without seeing impermanence & will never see Nibbāna, Therefore it is nothing to do with about the prayers.
Dhamma Talks by Mogok Sayadaw--Part 6-19
發表於 : 2019-01-14, 14:38
 Four Types of Yogi
4th September 1961
The Buddha taught the ways to develop our practice without giving up. Before our practice need to contemplate ageing & sickness are near to us. The danger of death is also not far away (Actually sickness & death can happen to anyone at anytime.)
They are the cause of tanhā. Only path factors can overcome it. Therefore we have to try hard to develop the path factors. There are 4 persons can get the path knowledge. They are; ① Difficult practice & slow realization, ② Difficult practice & quick realization ③ Easy practice & slow realization. ④ Easy practice & quick realization (From Aṅguttara Nikāya).
All of them can get to the Path Knowledge. But their ways of practice are different. You have to decide by yourself in which group you are in. Nothing to be in low spirit. All of them get the Path & Fruit Knowledges. The differences are only in slow & quick realizations. Why the first person has difficulty in practice? In contemplation of impermanence kilesas come in between them. It take times to move them out. With thick kilesa & the practice is difficult.
Faith (saddha) is not sharp, effort (viriya) is not strong, mindfulness (sati) is not sharp, samādhi is not concentrate enough on the objects and wisdom is weak. If the spiritual faculties are weak have difficulties in the practice (The 5 spiritual faculties are just mentioned above). And also become slow in the realization.
In short to say, vipassanā wisdom is not sharp. Regard to the first person the Buddha said that he had a lot of kilesa and faculties were weak. The reason kilesa comes in is during the contemplations of impermanence, the mind moves to home or to somewhere else, etc.
It takes time to dispel the kilesa and difficulty in the practice. The way of correction is contemplating the impermenece of whatever kilesa comes in. In this way difficulty go away and knowledge becomes sharp. Ehi-passiko-Every dhamma invites you to come and contemplate.
From the first to become the 4th person. If you can contemplate kilesa and knowledge is become closer. The reason knowledge (nyan) not sharp is between the knowledges have a big gap. Nyans closer to each other and faculties become mature. Vipassanā knowledges are becoming closer and closer. With more contemplations and nyan becomes sharper. (So a lot of contemplations and practices are important). The first person becomes the fourth person.
The 2nd person has more kilesa and his knowledge is sharp. So if he contemplates the impermanence of all kilesas come in, will become the fourth person. If overcome kilesa always has the quick result. Without a teacher’s corrections, blame on the paramis & giving up is a big mistake.
As an example, Ven. Sariputta’s disciple, the goldsmith was with the Buddha’s instruction & had a quick realization. The ways of instruction made its differences. Encounter a good teacher is has paramis. Can contemplate whatever comes is not difficult practice.
Kilesa comes in between the practice is for the continuation of D.A process. With contemplation & not continue the process. (Sayadaw mentioned that the goldsmith was Buddha’s disciple, only achieved realization with his help, and not by Ven. Sariputta).
D.A process cut off is Nibbāna. Every time it arises & can contemplate is closer to Nibbāna. Tanhā, upadānā & kamma are extinct in Nibbāna. The 3rd person has lesser kilesa. Therefore he is not difficult in practice. His slow realization is the knowledges are arising slowly. Seeing impermenece is far enough. This slowness comes with the relaxation in his effort. Must increase the effort.
Not difficult means practice in a relaxed way (This point is very important). With strong effort and contemplation impermanence of whatever arises. If death comes earlier will be a great loss. Reflect in this way put great effort in your practice. Even to people have less kilesa still it will come in.
Our life span is short. Only has the life span of each inhalation & each exhalation. You all prefer the 4th person. Your paramis are including respectively in all these 4 persons (Has connections with one of them). But with the help of a teacher becomes the 4th. There were more 4th persons during the time of the Buddha. Nowadays there are more first persons. Don’t forget the teaching until your death.