Dhamma Talks by Mogok Sayadaw--Part 8

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Dhamma Talks by Mogok Sayadaw--Part 8-10

文章 Nalorakk » 2019-02-14, 13:51

[10] With Kilesa Sap, No Real Happiness
29th May 1962

[Based on a sutta named; The Milk Sap Tree from the Salayatanasamyutta. The Buddha compared kilesa (defilements) with sticky sap from a banyan tree. The 6 sense-bases are like a tree with sticky sap latent with the kilesas of lobha, dosa, and moha.

The 6 ense-objects are like knifes (in the sutta was axe). It contacts with the 6 sense-bases and latent kilesas flow out. The Buddha used a lot of similes, metaphors, examples from nature to teach the Dhamma. Sometimes it was quite amazing and profound. Human beings are part of nature. We are under the same natural laws.

If we can observe and contemplate, even nature becomes our great teacher. Sayadaw’s talk was quite humorous. Some of his talks were mentioned human stupidity in a humorous and profound ways.]

Human beings have kilesa saps (even may be like a super-glue). It’s like a banyan or fig tree and cut with a knife and the saps flow out. In the same way, sense-objects contact with sense-bases, and kilesa saps flowing out.

(For the example, Sayadaw mentioned many things in daily life). From the khandha, kilesa saps are flowing out is immeasurable or uncountable times. Because we are cutting it with the knives of sense-objects. There are 6 knives. Cutting by these knives is only one tree. It’s the tree of khandha. After the saps are flowing out and the tree dies out.

Everyday I am giving talk is to make your kilesa sap becomes dry up. The 6 knives are the 6 sense-objects. The tree is the khandha. The sap is kilesa. Everytime the saps flow out and make the tree to die. A good and holy person or not, has to decide with the sap comes out or not.

The reason you all don’t realize Nibbāna are the sap flows out continuously to connect life again and again. You all are happy with places making your saps flow out. If not flowing out and you take it as quite boring. D.A

process starts from where the sap flows out. When a person is getting old and has more knowledge. These more knowledges are making your saps flowing out. You all know how to make the saps come out. But don’t know how to stop it. You become bored without it.

If you’re not connecting saṁsāra and life becomes very dry. The work of drying up the sap is the only truly reliable thing to do. Making this tree dies and produce another tree is this kilesa saps. If the sap starts come out is samudayo hoti- the cause of dukkha.

If it continues to flow out is dukkha khandassa hoti- the result of dukkha. Your khandhas have 1,500 kilesa saps. So it needs a lot of work to burn it. Ordinary kind of fire can’t do the job. You have to burn it with the maggin fire (the path fire) as strong as the hell fire.

Except the path fire, there is no other thing to rely on. For the Buddha and arahants, even they encountered with the worldly dhamma and no saps to flow out. Because they had already dried it up with the path fire.

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Dhamma Talks by Mogok Sayadaw--Part 8-11

文章 Nalorakk » 2019-02-15, 13:53

[11] Unwise Attention and Prayers
4th June 1962

[This was a heart touching talk by Sayadaw, because he knew himself would pass away very soon. Within 3 months most of his talks during these periods was at Mogok and also his last visit. He urged and encouraged his disciples with great compassion and concern for their practices. Gave a lot of saṁvega talks here. In this talk one’s really feel his compassion and metta even it makes the listeners become sad.

He said, we were born and had the chances to free ourselves from dukkha because of the dhamma. But what were we doing? Mostly for worldly concerns and it was adhamma (not dhamma). He warned them the Buddha’s words. Once the Buddha took a few pieces of earth placed on his finger nail and said to the monks. If these pieces of earth fell to the ground and it would never get back on the nail.

In the same way, if a human being fell into dugati (painful birth) would difficult to get back sugati (blissful birth). He mentioned another simile of a blind turtle living under a deep ocean and a yoke with a hole floating in the ocean. This blind turtle every hundred years emerged once on to the surface.

It was moving blindly in the very wide ocean. The yoke with the hole also moving randomly in the ocean. After a very long period of time accidentally the blind turtle head could enter into its hole. But, once a human being fell into dugati emerged from there was more difficult than the blind turtle head entered in to the hole.

Sayadaw based this talk from the Bhumija Sutta of the Majjima Nikāya, a discussion between Ven. Bhumija and Prince Jayasena (uncle and nephew). Jayasena asked 4Qs to Ven. Bhumija. Four combines together become 2 Qs.

Q1: Some yogis are making prayers and practice but can’t realize Nibbāna.
Q2: Some yogis are not making prayers and only practice but can’t realize Nibbāna.

What is the Buddha’s view on these Qs? Ven. Bhumija answered that he never heard the Buddha mentioned on these Qs, but he could give his views. He said both of the problems were based on unwise attention (ayoniso) that couldn’t realize Nibbāna. Jayasena requested him to ask the Buddha for the answers.

Ven. Bhumija went to see the Buddha and presented the Qs. Th Buddha gave the simile of putting sands into the grinding tool and prayed for oil but would never get oil. Because the methods was not right. If you put sesame seeds and even without the prayers and would get oil. Because the method was right. So in vipassanā practice yoniso is very important, and it needs a teacher’s help.

Sayadaw gave a simple instruction for vipassanā. First calming the mind down by knowing the breath going in and out from the nostril. After sometime the mind calms down. The body will show its nature with the sensations. He gave the e.g of a quiet midnight, and a small lizard from a heigh ceiling fell on to the floor. It would make a loud noise which everyone could hear.

But, in the day time with noises around would no one aware of it. In the same way yogi has samādhi will know whatever the body shows its nature. It shows its changing nature. Before samādhi, it also has this nature. But, after samādhi see it clear. Therefore, the Buddha taught on samādhi in many suttas (for e.g, in Aṅguttara Nikāya).

Someone has samādhi and knows the true nature of the khandha. If the body is itching, aching, paining, etc. are vedanakkandha. Different kinds of mind arise and also know it. Know the form (rūpa) of heat and cold. The arising is changing, and the perishing is disappearing. Only impermanence exists. Not a man nor a woman and not me and not him, khandha disappears. Only seeing the arising and passing away.

Viparinama lakkhanaṁ dukkha saccaṁ-Disbanding its own nature is truth of dukkha. The changing and perishing are dukkha sacca. At the time of seeimg impermanence, you don’t need to distinguish them as mind and body. This is seeing the truth of dhammanupassanā, the Contemplation of Dhamma. This is seeing the truth of dukkha sacca and seeing is magga sacca.

Then you get the eye of right view – sammā-ditthi eye. (From here to Nibbāna Sayadaw mentioned quite a lot of things). He gave a simile of how Nibbāna appears. Like a movie screen many pictures arise and cease, arise and cease, etc. After the movie ends the white screen appears. In the same way Nibbāna appears. Khandha arises and ceases, arises and ceases, etc. After aniccas end and everything is clear up.]

If you live in the adhamma way D.A process continues (adhamma-not the way of Dhamma. Here Dhamma means in accordance with the Buddha’s Dhamma). And live with Dhamma and the D.A process is cutting off. Now, with this adhamma of dosa is following with sorrow (soka) (As an example: This is the moment when parents have displeasure with their children).

Children are not the problem, but parents are going to the apāya (planes of misery). People not listen and practice dhamma in this present life become adhamma. And in saṁsāra are going around among the woeful planes. We arrived to this human world with wholesome dhammas. After arrive and doing adhamma and will lose our capitals (i-e our wholesome kammas become fruitless in this life).

The Buddha gave some similes for the loses. (The similes of earth on the finger nail and a blind turtle in the ocean). So, the Buddha warned you on the value of your human life. From the human life you can go to Nibbāna and not from the apāyabhūmi (continued to talk the Bhumija Sutta). The matters of realization of Nibbāna depends on wise/right attention. Originally nobody is right. It needs the help of a teacher. It’s a very important matter to have wise attention on the khandha.

(Gave vipassanā instruction) First establish samādhi for about 15 or 20 minutes. This is for the beginners. Someone already discerns impermanenece no need to start from here. Knowing the touching of the every breath going in and out. After sometimes get samādhi and the mind doesn’t run away and knowing continuously.

The mind becomes calm, just breathing in and out as usual. With samādhi, the body will tell you; itching, pain, numbness, hot, cold, etc. With samādhi whatever it tells you, don’t you know it? (He gave the example of a lizard falls from a ceiling to the floor at a very quiet midnight).

The khandha nature appears in different ways. This is the khandha changing. Without samādhi the khandha is also changing, but we don’t know it. Someone has samādhi knows the khandha as it really is. How to know it as really is? If the khandha is itching and telling you as vedanakkhandha (feeling aggreage). Pain, feeling good and in between are also vedanakkhandha.

So, you know as in the khandha different kinds of feeling arise. Different types of mind arise. Form (rūpa) are becoming hot and cold, calming and moving, the khandha will tell you in many different ways. The Buddha taught that khandha was changing (viparinama). Now, the newly dhamma is arising by disbanding the old one. With samādhi and observe the arising and it disappears.

The changing is arising and its perishing is vanishing. So, always come back to arising and passing away. Therefore, in the khandha only exist with arising and passing away or changing and perishing. It’s not a man nor a woman. Then no need to dispel wrong view. At that time you don’t see any face. By looking at the changing and man and woman disappear. Man and woman are only in speech with the mouth.

After closing your 5 sense-doors and open your nyan eye to observe. Viparinama lakkhanaṁ dukkha saccaṁ-Disbanding its own nature is the characteristic of the truth of dukkha. It is changing and also disbanding its own nature. The perishing is also the same.

Therefore, all the changing and perishing are the truth of dukkha. At the time no need to differentiate them as mind and body. It becomes seeing the truth, Dhammanupassanā Satipatthāna. Changing and perishing are dukkha sacca and seeing or knowing is magga sacca.

At that time becomes right attention. Right attention is going with paññā, the eye of right view-sammā-ditthi. It’s also the eye of knowledge-vijjā eye. In real, it’s only one nyan eye. Now, you get the eye of seeing dukkha. After that you must get the eye of seeing Nibbāna.

The changing and perishing are anicca, also dukkha and anatta. Only seeing the truth will see Nibbāna. Contemplation of impermanence is contemplation of truth. This is not the ways of sensual pleasure and self-mortification. It’s the middle way. It arrives in the middle of tanhā and dosa. With time go on, nyan become mature and disenchanted.

Why is that? Because you are getting the changing and perishing. If you are seeing it a lot and develop into the knowledge of disenchantment (Nibbida Nyan). Before you are thinking is as get the proper thing. Later not only become disenchantment with it. But also develop into not wanting and getting of it.

When it happens and at the same time all the changing and perishing disappear. (i-e, khandha disappears). And it’s turning towards Nibbāna. Not changing and perishing of the stable Nibbāna appears. (Sayadaw gave the simile of a movie show for the vipassanā process). Before it was untidy with impermanence and with Nibbāna appears it is clear away.

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Dhamma Talks by Mogok Sayadaw--Part 8-12

文章 Nalorakk » 2019-02-15, 13:59

[12] Truth is in the Khandha
15th June 1962

Cutting off saṁsāra is turning ignorance into knowledge. Observe with samādhi and saṁsāra will be cut off. A person no practice is in the whole day doing ignorance and action (avijjā and sankhara). Mind process going on and on is saṁsāra.

The Buddha asked for practice was to know the truth. Where is the truth? It exists in the khandha. This khandha is the truth of dukkha. If you are looking at it and seeing as a lump of matter, and don’t know it yet. For fixing a nyan eye, have to develop samādhi and look at it.

Then you see its changing nature from the old one to the new one as vibrations. This is the truth of dukkha. You have to look at it with the knowledge eye. At normal, we are moving around, even the khandha shows its nature can’t see it. After establish samādhi and see its change. Its true nature appears to us. There is vibrations, here is itching and there is aching. Different kinds of mind and feeling arise, cold, heat, tiredness, etc.

Its original nature appears to us. After disbands the beginning of the sitting nature and tells you its arising new nature. The old nature disappears and new nature arises. The khandha telling you as I am the truth of dukkha. Except the arising and vanishing the khandha has nothing to tell you.

Khandha is the teller and nyan is the observer. (Sayadaw was using the words of the Buddha in the first discourse to express the experience) Cakkhuṁ udapadi-vision arises; ñānaṁ udapadi-the knowledge of seeing dukkha sacca arises; aloko udapadi-light arises. Before because of the darkness of ignorance can’t see it, element of light arises for seeing the khandha; vijjā udapadi-knowing arises and not knowing disappears.

Cakkhuṁ udapadi is not the ordinary eye vision but nyan eye. Therefore, the Buddha continued to mention ñānaṁ udapadi. It becomes knowledge & D.A process can’t continue. So, without sati and observation whatever we think, speak and act become ignorance, volitional formation and consciousness (avijjāsankharaviññānaṁ).

The whole day with many ignorances, with many volitional formations and many consciousnesses arise and cease, etc. This is saṁsāra. So saṁsāra is the aggregate of dukkha. If you don’t cut it off dukkha is your own property. Khandha process and saṁsāric process are the same. Saṁsāra is; what is happening now. If we can cut it here no future becoming. With sati and paññā no ignorance and only knowledge arises.

Therefore, saṁsāra is wrong seeing, wrong hearing ……… and wrong thinking and starting from the 6 sense-doors. If not encounter a good teacher vijjā udapadi not arises. After establish samādhi and follow what the khandha is telling you and become vijjā udapadi. During establishing samādhi is samatha. Become vijjā udapadi is vipassanā.

[Sayadaw reminded yogis how much important to become vijjā udapadi. He quoted the words of the Buddha; if someone comes to you and says, ‘‘I’ll teach you to end identity view-Sakkāya ditthi. But you must take the pain of the body which I’ll use a spear on your body 3 times a day.

Each time 300 spears of inflictions’’ The Buddha said, ‘‘You must take these pains for the sake of destroying ditthi. Because if you don’t realize the truth, dukkha will never end.’’ (from Saccasamyutta)]

If you look at things with the ignorant eye-avijjā eye and think what will happen to me and ditthi come in. Sotāpanna is easy. Listening sacca dhamma and with wise attention (yoniso) will become sotāpanna.

For example, I tell you feeling is dukkha sacca. And you observe the khandha and seeing impermanence. Continue with the practice and sure to become a sotāpanna. Thoroughly penetrating dukkha is knowledge of the fuction-kicca nyan. Dukkha is in the khandha and nyan also in the khandha. It’s very near but we are for away from it.

So, saṁsāra is becoming very long for us. Not knowing the arising is also not knowing the ceasing. And it becomes ignorance. Even it’s more closer if the mind observes the mind (i-e, cittānupassanā). Mind is at the heart base (hadaya) and nyan also at the same place.

Observing the khandha with good samādhi is your duty. The teacher’s duty is teaching the sacca dhamma. If the disciple is seeing in accordance with the truth and will enter the stream.

文章: 343
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Dhamma Talks by Mogok Sayadaw--Part 8-13

文章 Nalorakk » 2019-02-15, 14:06

[13] Nibbāna is The Foremost Happiness
15th June 1962

Sayadaw based on the verses of the Buddha Kassapa which was mentioned in the Magandiya Sutta of the Majjima Nikāya, by the Buddha Gautama to Magandiya brahman. ‘‘Freedom from disease: The foremost good fortune. Nibbāna: the foremost happiness.’’

But after hearing these verses, Magandiya responded that my body was healthy, so it was Nibbāna. Because these verses were existing in their Brahmin Teachings and handed down by their anscestors from the time of the Buddha Kassapa. They were using it and interpreting it wrongly (It’s very similar like later Buddhists using and interpreting the Buddha teaching in different ways).

Sayadaw said how could it that his body was healthy. With samādhi and observe this body, we can see their unhealthy nature directly, such as pains, itches, aches and changing, etc. In out daily life, we have to adjust and look after the body all the times.

(Such as feeding it, clothing it, going to the toilet for many times a day. And then has to change postures all the times. Even in sleep turning it around to release its discomfort. There are 4 functions of dukkha sacca; Pilanatha-oppressive, Sankhatatha-conditioning, Santapatha-burning and Viparinamatha changing. Among them Sankhatatha is quite extensive. Contemplation of this dukkha in daily is very important for practice).

Where is the healthy nature of this body? Surely, the body is never healthy. The Buddha referred to this body as rogato (disease), ganthato (thorn), salato (dart), etc. With the ariyan eye (noble eye), sacca eye and will see it. Therefore, without this khandha is really healthy, the real fortune and the real happiness.

The Buddha himself taught that the 5 khandhas were dukkha sacca. How can it be without disease and real happiness? The views of ariyan and worldly are quite different. Looking with the tanhā and ditthi eye and it seem healthy. If you fix with the ariyan eye and nyan eye and looking at it, will see its as unhealthy. You’ll find the disease and knowing it as dukkha sacca.

The way of practice is; first, to approach a teacher; second, listening to the sacca dhamma; third, if you see the truth and will see the happy Nibbāna without the disease. With the practice, you’ll also know that the khandha has disease. With good samādhi and paññā will see its unhealthy nature and want to free from disease. Without seeing dukkha sacca and you can’t appreciate nirodha sacca.

Only seeing the disease and you want to be cured. First have to discern the disease, later seeing its disenchantment and at last seeing its ending. And you’ll see Nibbāna without disease. If you have the khandha and always has the disease. Without it is Nibbāna Happiness.

文章: 343
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Dhamma Talks by Mogok Sayadaw--Part 8-14

文章 Nalorakk » 2019-02-15, 14:11

[14] To has Compassion and Wisdom for Oneself
16th June 1962

Only by knowing the objects of contemplation and you will know what to contemplate. If not you are sitting there by wasting time What are the objects of contemplation? For e.g, if the eyes see form and eye consciousness arises. It’s the beginning of the object of contemplation and also the beginning of D.A process. After the seeing and the feeling of choosing good or bad arises.

At that moment you are alive with feeling. Seeing is the beginning & choosing good or bad is the 2rd. Phassa pacaya vedana-contact conditions feeling. This is called saṁsāra. After feeling ceases and craving arises. Vedana paccaya tanhā-Feeling conditions craving.

So, at that moment you are with tanhā. After that clinging and ation arise (upādānaṁ and kamma bhava) These are objects of contemplation; 1. Eye consciouscess 2. Feeling 3. Craving 4. Clinging 5.action. After1.ceases and 2.arises, 2.ceases and 3. Arises, etc.

The 5 minds are in a process. After you will get the new khandha in next life. That is kamma paccaya jati-Action conditions birth. The mind process arises one by one. The others five sense-doors are also in the same way. In the whole day from the 6 sense-doors actions are arising. In each day the causes of births are uncountable. (This is the reason why the beginning of a being is undiscernible.)

Therefore, the debts for bodily, verbal and mental kammas are quite a lot. We have to cut off these kammas. From the eye-door, the 3 D.A process of greed, hatred and declusion (lobha, dosa and moha) arise. The other doors also know in this way.

Everyday unwholesome kammas are uncountable. You can only cut them off with the path knowledge. Therefore, the Buddha said that the permanent homes of living beings were the 4 woeful planes. So the wanderings in saṁsāra is quite frightening.

D.A process is showing the objects for contemplation. You can’t do it blindly. Only by knowing what’s arising and you’ll see the falling away. Mind arises one by one. Every living being is alive with one mind. Everyday a lot of kammas are arising.

Therefore, your wholesome kammas which you have done only sometimes are incomparable with them. Also without the D.A process and you can’t be alive. Making note of this point. If you don’t get the insight knowledges and all these kammas are not become fruitless. If you don’t know what have to be contemplated is not my fault. You don’t know what happening in you that and can’t do it.

I’ll show you the contemplation. Contemplate the impermanence of the mind, good or bad feeling. If you can contemplate them, tanhā, upādāna & kamma can’t arise. Everytime if it arises with contemplation cut off the round of existence of defilements, action and result (kilesa, kamma and vipaka vattas). So, this is asking you to cut off the three rounds of existence. The Buddha and teachers were teaching people with widom and compassion together. If not with compassion they wouldn’t give their times.

They could teach the truth (sacca) meaned including wisdom. Both qualities have to be going together. If one of them is lacking and no completion. Without paññā is useless talking. From the point of disciples also need compassion and wisdom. Has compassion for oneself to liberate from dukkha, and wisdom to understand what the teacher has said. Has compassion for yourself.

Take notes with wisdom to my talk. If not you can get the merit but not wisdom. It will be like the same as a frog listening to the talk of the Buddha. If you are listening the talk for merit, then like the frog. So, listening with a human mind for the talk. How to listen a talk also important?

When you contemplate on the arising dhamma (here is seeing), it already is passing away and not existing anymore. You are not alive with the seeing consciousness, and instead with the path factors consciousness. Vipassanā contemplation is abandoning the khandha means this point. Also not following with tanhā and upādānaṁ is abandoning kilesas.

Therefore, insight knowledges are abandoning khandha and kilesa. With the abandonment of khandha and wrong view also falls off. Because these is nothing to be called as a person or a being. If you’re making something out of nothing as me and mine is really crazy.

(This point is quite funny. If we observe carefully and contemplate human problems and most of the sufferings are coming out from nothing, just stupidity and foolishness).

If you die with the vipassanā mind and it will never become useless. Because after you arrive to the blissful plane and enter the stream (There was a talk on this matter by the Buddha in the Aṅguttara Nikāya) Therefore, you realize the Path Knowledge or not is not important. Just do the practice and it will abandon tanhā and kilesa.

(Sayadaw continued to explain the vipassanā process to Nibbāna) This knowledge from the ending of impermanence and it turns towards Nibbāna. If you not start from the insight knowledge, and Path Knowledge can’t arise. Because it’s proximity condition- anantara paccayo.

Only with the cessation of insight knowledge that Path Knowledge arises. Path knowledge arises only once. With this only once can abandon or kill all the corresponding kilesas. Even the Buddha himself wouldn’t teach in details like this. He would start to teach you the contemplation of impermanence.

Even that much, he would come to you only when your spiritual faculties were matured. You must have faith in the Buddha and contemplate with your own wisdom. Faith and wisdom have to be in balance. Over faith in the Buddha and wisdom retreats. You can see this in the Ven. Vakkali’s case.

The Buddha had to send him away. Viriya and samādhi must in balance towards impermanence. Over viriya the mind is turning towards restlessness. Over samādhi is turning toward torpor. Mindfulness is never over. Should have it always, and to watch and observe. In this way will realize the Path and Fruition Knowledges.

文章: 343
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Dhamma Talks by Mogok Sayadaw--Part 8-15

文章 Nalorakk » 2019-02-15, 14:19

[15] About The Mind
17th June 1962

[Sayadaw gave this talk with his instruction on the contemplation of the mind-Cittā-nupassanā, and based on the sutta, the Sheaves of Reeds, Nidanavagga Samyutta. In the sutta Ven. Sariputta and Mahākotthita were discussing on the relation between consciousness and name and form (viññānaṁ and nāma-rūpam), and practice. Sayadaw gave a simple instruction on cittānupassanā.

The 6 external guest minds are :1. Eye-consciousness 2. Ear-consciousness 3. Nose- consciousness 4. Tongue- consciousness (seeing, hearing, smelling and tasting) 5.+6. Body-consciousness, pleasant and painful consciousness of the mind, arise in the whole body except the hairs, the nails and the dry skins.

These consciousness are called external guest minds because they don’t arise all the times. With the knowing of the place of arising and will know the passing away.

The 6 internal guest minds are : in the heart 1. Greed-lobha 2. Hatred-dosa 3. Delusion-moha (restlessness-uddhacca) 4. Non-greed-alobha (giving, offering) 5. Non-hatred-adosa (love, kindness) 6. Thoughts (thinking, planning, etc).

All these 12 minds have to contemplate when they arise. Without them arising there are always 2 host minds exist. These are: 1. The mind wanting to breathe in 2. And the mind wanting to breathe out. These are totally 14 minds for contemplation.

Minds arise depending on forms. Seeing consciousness arises in the form of the eye. So, note it as name and form (nāma and rūpa). The others also know in this way. They arise accordingly at their places as name and form. The internal guest minds and the host minds are arising depending on the heart base, are also name and form.

Whatever mind arises depends on form. So, note it as name and form arise, name and form (nāma and rūpa) are seeing, name and from are hearing, etc. So, you get the knowledge of mind and form-Nāma-rūpapariggaha ñānaṁ (nyan) Again all minds arise with the contact of sense-objects and sense-doors.

So, they are cause and effect process. Therefore, doubt falls away. Knowing as only mind and form exist and wrong view falls away. You get the 2 knowing knowledges

(i-e, Nāma-rūpa pariggaha ñānaṁ and Paccayapariggaha ñānaṁ)=(knowledge of mind and matter and knowledge of the conditions)

You don’t get the contemplative knowledge yet. For the contemplation of impermanence, still need the teacher to show you the knowledge of comprehension and rise and fall (Sammasanañānaṁ and udayabbaya ñānaṁ)

Sayadaw using the Milindapañha text for vipassanā instruction. King Milinda requested the instruction from Ven. Nāgasena. He answered to him that when tiger wanted to catch its prey would not chase them. But waiting and watching behind a bush to kill its prey. In this way the yogi-tiger behind a samādhi bush watching and observing the cittas-preys which are arising from the 6 sense-doors.

Behind the samādhi-bush, the yogi-tiger has to catch the minds of the preys. Here the tiger represents the yogi or knowledge (nyan), the preys represent the minds or Impermanences, or feelings, etc. Nyan catches on the impermanence, or magga is in accordance with the passing away. Not all of the 14 minds arise together.

In every mind moment only one mind arises that there is no way not to catch on it. Cittānupassanā-hiding and catching the minds; catching the minds with samādhi and paññā; contemplate of the minds again and again. Anupassana means contemplate for many times.

The commentary encouraged to use cittānupassanā because most people take the mind as a self or soul (this point is quite evident because even some Buddhists are using the mind as a soul and a self to teach people. Met an elderly Māhayana monk before, he said that if you didn’t have a soul how could you take rebirth. The mind as a soul is very deep rooted view in the religions and philosophies.

Even western scientists made research on rebirth had this wrong view. The Buddha condemned it strongly in the sutta (see the monk Sāti in the Māhatanhāsankhaya Sutta, Majjima Nikāya). Also, the first stage of realization is abandoning wrong views. A yogi who nature is ditthi carita and dull faculty suitable for cittānupassanā.

But for most yogis experiences, the mind is quite subtle in the beginnings of practice. So in the suttas of mindfulness, it started from the coarser one to the subtler one, i.e, form feeling minddhamma.]

Watching with good samādhi. You can’t contemplate without samādhi. After establish good samādhi, watching and contemplate behind the bush of samādhi. The tiger of Yogi/knowledge is watching and catching the preys of impermanence. Here I give you the clear instruction.

The tiger of knowledge is eating the preys of the mind or contemplate impermanence. Therefor the knowledge is in accordance with the impermanence. The 14 types of minds are preys. If you are waiting and catching them and will get it. You caught them in dead or the vanishing. Cittānupassanā means wathing and catching the minds again an again is contemplation of the minds.

In the Satipatthāna Sutta the Buddha also included the ariyan minds. Can you contemplate them which you don’t have? (As a teacher he had to teach in a complete form. It doesn’t mean we have to do all of them). The worldings only have these 14 types of minds. Therefore it’s necessary to justify the text. These were teaching for the worldings and the ariyans, etc.

You have to note this one, vipassanā is watching and catching. Ven. Nāgasena taught king Milinda in this way. If you contemplate it with searching and it’s a concept (paññati). If you are watching and contemplating whatever arising is ultimate reality (paramattha).

The 2 arahants were discussing on the contemplation of the mind (here, Ven- Sariputta and Mahākotthita). The Buddha also supported them. So you have to practice it without any doubt. And also looking for a teacher who can teach the Dhamma becomes not wanting and revulsion toward the mind. Then he is a speaker of the Dhamma (Dhammakathika).

If you can practice become not wanting and revulsion towards them is a person practicing in accordance with the Dhamma.(Dhammanu-dhammapatipatti). If you can continue to practice towards the end of the mind or abandoning clingling and in this life realize Nibbāna. We can’t conquer the mind that arriving to this plane and that plane. It happens accordingly to the mind. In saṁsāra, it makes us shameful and no benefit at all.

So we shouldn’t associate with this mind. I am teaching you become revulsion and disenchantment toward the mind. We can‘t control our minds that with birth consciousness and become chicks (get the birth of a chick). The beak, wings, etc. are making by this mind. It is in accordance with the clingling of the mind.

In the same ways if you are arriving into a cow’s womb not becomes a human being. And becomes a calf according to the mind. Kamma is throwing you there. After arriving there and the mind creates the shape and form. Becoming different animals are creating by the minds, and not kammas. Doing the rebirth-linking (patisandhi) is kamma. Become different kinds of beings are by the mind. Kamma sent you to human life and your human form was made by the mind.

If kamma creates there is only has one kind of hell. But there are many different kinds of hells and make by the mind. Between kamma and mind, the mind is more fearful. When we are speaking, we don’t say I can’t control my kamma. Instead we are saying; “I can’t control my mind.”

The Buddha gave the example of an artist’s mind. Many fancy pictures arise from the artist’s mind. (We can see this in modern art, some strange stories and novels create by human minds. Even some later Buddhists used this important of the mind and postulated extreme theory of the mind.

Everything is mind made and it‘s the only real existence. If we careful study D.A process. This is an extreme theory). Therefore, the Buddha said that mind was the creator and making many different kinds of fancy things. At night seeing a tree stump and taking it as a ghost and frighten.

This is making by the mind. Some people can’t control their minds and commit suicide by hanging themselves. Not kammas hang them. People talk about suicide as it will repeat again for 500 time in 5 aeons (It is a Burmese saying). This was never mentioned in the text books.

They frighten people not to commit suicide. Next life, if having the chance to meet good teachers even can become arahant. The mind in pain is more fearful than physical pain. For an example, if someone hits with a thorn in the dark and takes it as bitten by a snake, and it’s more difficult to treat.

(Continue to talk on cittānupassanā) If you are talking about no mind to contemplate, and only becoming for death because beings are alive with the minds. (except only the non-percipient Brahma God-without mind).

So don’t make oneself becoming a fool. Contemplate the death (mind) with the alive (mind). Minds which disappear are dead (mind). Contemplate one’s own death with the nyan mind which is connecting by kamma (i.e, the near death kamma from last life sent to this life).

If the next mind is not arising and have to send the body to the graveyard. The mind now is the next new mind of Ko Saw Maung (a disciple in the audience). Contemplate the dead (mind) with the alive (mind) is vipassanā.

Do you become disenchanted after seeing a lot of deaths (i-e, one’s own death)? Sure you will. And then you don’t want these kinds of mind again. In this way, you become a person practice in accordance with the Dhamma.

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Dhamma Talks by Mogok Sayadaw--Part 8-16

文章 Nalorakk » 2019-02-16, 13:51

[16] On Nibbāna
18th June 1962

If Nibbāna is made by kamma; kamma vanishes, and it also vanishes. It’s stable Nibbāna-duva-Nibbāna, and no connection with kamma, hetu(cause) and utu(temparature). If always exists why people can’t arrive there and see it? These are the questions for reasoning. This is not the cause and effect of kamma. This is the cause and effect Dhamma of knowledge (nyan/ñānaṁ).

Therefore, you have to work with nyan. This Nibbāna is not made by nyan. If it’s so, and after nyan vanishes and it will also vanish. This is Dhamma send by nyan. Therefore it’s not the way of kamma, but the way of nyan. Kamma is only a supporting factor (upathampaka). Buddhists are making merits and ask prayers as it will be the supporting of Nibbāna (it means with wholesome kamma realize Nibbāna).

You must note that only will get it by adding nyan to kamma. Nibbāna Dhamma exists naturally. King Milinda asked Ven. Nāgasena, ‘‘Please explain for the characteristic (lakkhana) of nyan.’’ He answered, ‘‘Lit a fire in the darkness. Light appears and darkness disappears. Now, with light and you see things.

So the lakkhana of nyan is dispelling ignorance. Give you the light of wisdom and showing you the existence of Nibbāna.’’ The reason of why you can’t see Nibbāna is covered up with the darkness of ignorance and no light of widom. Therefore you can’t see the always existing Nibbāna.

Is it the work of prayer or knowledge (nyan)? I must talk about the importance of nyan. For e.g, Dukkhe ñānaṁ - the knowledge of knowing dukkha, Dukkha samudaye ñānaṁ the knowledge of knowing the cause of dukkha, etc.

The Buddha was using it as the knowledge of knowing the Four Noble Truths. These are sufficient evidence. With only kamma and no nyan includes will be on the wrong way (we could see this in some monks and lay people at the time of the Buddha.

Because of their good kammas, they met the Buddha but not realized Dhamma). After arising to blissful planes (sugati) and later will jump into the woeful planes. For e.g, the 500 celestial nymphs of Subrahma Devata were after death and falled into hell.

In the Patthāna-Conditional Relations was mentioned, Maggapaccayo-Path Condition. It was also taught about knowledge. Therefore, with kamma you must add knowledge in it. Then it will become ñānam udapadi- knowledge arises, vijjā udapadi- true knowledge arises, etc.

It was all talking about the ways of knowledges. Nibbāna is always existing Dhamma. Not made by anyone and anything. Then it must good to see it. Note it this way.

Nibbāna is covering up by ignorance, this is one of the covers. After uncover ignorance and it’s covering up again with the khandha. You can’t see the impermanent khandha is the cause of ignorance. After seeing impermanence and still you can’t see Nibbāna. Only the impermanent khandha not exists is khandha nirodho nibbānaṁ (which means the cessation of khanda is Nibbāna).

Therefore, Nibbāna is hidden by 2 dhammas. If you don’t move ignorance away and can’t see impermanence. Also if you don’t follow the impermanent khandha to the end.

First, you have to dispel ignorance away. Second, you have to follow the impermanent khandha to the end. Tanhā ends Nibbāna and khandha ends also Nibbāna. It’s very rare for someone expresses this way (Indeed, Sayadaw was quite a rare teacher who could explain on practice very clear and profound theoractically and practically).

After uncovering ignorance and craving (avijjā and tanhā) and you can’t find a man or woman, and only seeing impermanence. Originally only impermanence exists. Because,Sabbe sankhara anicca-All condition phenomena are impermanent (Amazing Buddhas, without them none could teach the reality.

So all living beings are living with delusions and dying with delusions). Avijjā and tanhā are samudaya sacca-ignorance and craving are the cause of the truth of dukkha. Impermanent khandha is dukkha sacca-Impermanent khandha is the truth of dukkha.

Therefore 2 Noble truths are covering up Nibbāna. The teacher must talk about the ways of uncovering of ignoracne and craving. (Instead some are teaching people to come back again and again for sufferings. Only people with kilesa can come back again and again without end).

Open up the mind door and close the other five doors. Penetrate the khandha with knowledge and a person or a being disappears and discover feeling, mind and impermanent khandha. Avijjā and tanhā blow away and this is moving away one cover only.

Now, you start to see the khanda. Contemplate one of the four satipatthāna and don’t contemplate all of them. Watch and observe and see what the khandha will tell you. With the watching and observing, the khandha is arising and vanishing. And you see the anicca khandha.

You only get the inside knowledge yet. Follow the arising and observe its anicca. Impermanence is anicca, dukkha, anatta and asubha (because it dies). We give 4 names to it, but that observation is impermanent. Again Nibbāna is covering up with anicaa, dukkha, anatta and asubha.

Why is that? Because Nibbāna is nicca, sukha, anatta and subha. Nibbāna is anatta, because nobody can make it. (Also the Buddha’s words-Sabbe dhamma anatta-All dhammas are not-self, including Nibbāna.) Develop the impermanence by exercising it (i-e, bhavetabba).

It will become maturity. Then you see that one’s own khandha is in dukkha. And you know it as real suffering. Knowing dukkha thoroughly is penetrating dukkha sacca. Wrong view and doubt fall away. Kilesa and khandha cease. It cut off 2 phenomena, i-e, kilesa and khandha. Cessation of dukkha is Nibbāna. Knowing the cessation is the path knowledge.

文章: 343
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Dhamma Talks by Mogok Sayadaw--Part 8-17

文章 Nalorakk » 2019-02-16, 14:01

[17] Two Different Dhammas
20th June 1962

[This talk clarified some arguments and doubt between scholars and also yogis. Sayadaw talked about Sāsāna Dhamma (Teachings only can teach by a Buddha) and Non-Sāsāna Dhamma (Teachings also can teach by others). Sāsāna Dhamma are the four noble truths and Non-Sāsāna Dhamma are dāna, sila and samatha practices. These two teachings are also connection with wrong views and without wrong views.]

Kammasakkata nyan – Knowledge of belief in actions and results is the dhamma also exist outside the Buddha’s teachings. The 3 universal characteristics only arise within the Buddha’s Sāsāna. Literally it called saccanulomika nyan – Knowledge in accordance with the truth, knowledge leading to the truth.

The differences between the two teachings are with the three universal characteristics and without it. The three universal characteristics are leading to the real dukkha sacca. By penetrating dukkha sacca thoroughly and get the path knowledge. Who want to make the impermanence as mine? Therefore, self-view (atta ditthi) falls away.

With the kammasakkata nyan; if I do it and I’ll get it, then clinging to self view not falls away. Therefore, can’t realize Nibbāna. Dāna, sila and samatha are after arriving to sugati (blissful planes) and have to come back again (i-e, to woeful planes).

Therefore, the Buddha said that these dhammas were also existing outside the sāsāna. To become Sāsāna Dhamma nyan has to penetrate the khandha. So, it’s depending on the practice. (Sayadaw gave example from the suttas)

The Buddha was asking Qs to the monks; ‘‘Form (rūpa) is permanent or impermanent? Impermanent is sukha or dukkha? etc.’’ Outside the Buddha’s teachings nobody can ask this kinds of Qs and nobody can answer. If you can’t answer directly by yourself as it’s really anicca and you are an outsider to the teaching. These things are difficult to hear. ]

The Buddha taught about his teachings and other teachings in the Majjima Nikāya. In the Aṅguttara Nikāya, he said that dāna without the enrichment of vipassanā was not much beneficial. Because it can’t lead you to the end of Dukkha. In the Sacca-samyutta he said that someone without penetrated dukkha thoroughly could reach Nibbāna, and you should not believe it.

Therefore without the sacca nulomika nyan can’t realize Nibbāna. Knowing the ending of dukkha is Nibbāna. Without knowing dukkha and it’s impossible to know the end of it. (He continued to talk about the discussion between Ven. Sariputta and Ven. Mahākotthita)

The consciousness (viññānaṁ) and mind/matter (nāma/rūpa) in this life are depending on each other. Because of ignorance and mental formations consciousness arises. This was belong to the past. For the comtemplation of now is present life consciousness (pavutti viññānaṁ).

This point is very important. The past consciousness were already vanishing. How do you contemplate it? If you contemplate viññānaṁ and also include nāma/rūpa, and contemplate nāma/rūpa and also include viññānaṁ. Ven. Sariputta gave a simile for this point.

It was like two sheaves of reeds. The other would fall, if one was to remove one of them. Some people don’t know these Pali passages and they think that can’t realize Nibbāna by contemplating only on feeling (vedana). From the five khandhas, if you contemplate anyone of them you prefer, and it includes all.

Therefore, contemplate for one which you prefer. Why the Buddha taught the 4 satipatthāna? Because the yogis have different characters. (Sayadaw said that in the sutta Sariputta and Mahākotthita made the discussion was for the later generation to dispel doubts and arguments which could be arise).

文章: 343
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Dhamma Talks by Mogok Sayadaw--Part 8-18

文章 Nalorakk » 2019-02-16, 14:06

[18] Two Knowledges of the Truth
21st June 1962

[Sayadaw explained the 2 knowledges of the truth in the practice; i.e anubodha nyan and pativeda nyan. The differences between them are; with the help of a teacher know how to practice, seeing anicca and knowing dukkha is anuhodha nyan or vipassanā nyan (not including of penetration).

The other is penetration of dukkha and realization of Nibbāna or the path knowledge (knowing with penetration). These are 2 knowledges of knowing the truth. Without the anubodha nyan, and pativeda nyan will not arise. The other differences between them are far away from kilesa and abandoning of kilesa.

Another point is kilesa not drying out yet and so the path knowledge not arises. Insight knowledges are drying out the kilesas and path knowledge totally burns them off. At the stage of anubodha nyan is seeing the impermanence of any one of the khandhas. At the time of pativeda nyan arises and you can make the decision that whatever arises is the real dukkha and then path knowledge arises.]

There are 2 knowledges of knowing the truth; anubodha nyan and pativeda nyan. Impermanence was the truth of dukkha, which was taught by teachers. Taking a system of practice from a teacher, with contemplation and knowing by oneself is anubodha nyan.

This is not yet penetrative knowing. This is knowing by following the knowledge of the Buddha and teachers. In the whole body here and there are impermenences. Dukkha not ceases that Nibbāna not yet arises. These are only insight knowledges. It is not yet the penetrative knowledge by oneself and dukkha not ceases. Only by contemplating a lot will have the penetrative knowledge. It becomes mature and know it as real dukkha sacca.

And then it supports pativeda nyan. So, these are vipassanā nyan and magga nyan. Knowing with what the teacher has and with penetration by oneself. Nibbāna can’t be known by what the teacher has said to you. The differences between them are far away from the kilesas & its disappearance.

Knowing thoroughly with the Path Knowledge can dispel kilesas and it will never come back again. You can get Nibbāna only by making kilesas far away. Why I can’t get Nibbāna yet? Because kilesas not dry out yet. After kilesas dry out, and burn with the path knowledge and then it disappears. This was a simile given by the Buddha.

Let’s look for the truth in the khandha. From the head down to the feet, you will find the different changing nature in the khandha. Select one of them for the contemplation. If you prefer feeling and contemplate feeling, prefer mind and mind, prefer form and form, etc.

In the khandha always exist with impermanent dukkha sacca. And it will show you that all. Only with the penetration of knowledge the matter will finish. Khandha is only dukkha sacca and should never doubt about that. This was coming from the first discourse of the Buddha. At first knowing as feeling, mind, etc. After that not as feeling and mind but knowing as real dukkha sacca.

The khandha is truth of dukkha. So, only truth of dukkha arises. Knowing the mind, feeling as impermanence with anubodha nyan. When the pativeda nyan arises, it’s not khandha but can decide as real suffering. Therefore, outside the Buddha Sāsāna, Sacca Dhamma disappeared and couldn’t become Buddha and arahants.

So don’t condemn on your perfection (paramis). Instead just work hard to develop these two nyan (anubodha and pativeda nyans).

文章: 343
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Dhamma Talks by Mogok Sayadaw--Part 8-19

文章 Nalorakk » 2019-02-16, 14:11

[19] Right Association
22nd June 1962

[Based on a sutta from Sutta Nipata; The Buddha taught associate with saddhā and paññā (faith and wisdom). No need to afraid of lobha-greed, dosa-anger and moha-delusion. As a worldling these mental states will arise with the mind, when the causes are there. These defilements are latent in it as a potentiality.

The important thing is when they arise, associated with saddhā and paññā to observe them. Saddhā here means trust in the Buddha and Dhamma. And these unwholesome mental states become friends. They give you knowledge (nyan). Don’t forget, ehi-passiko-come and observe me!]

Every day I am talking about important things. Every day in society people are talking and acting with lobha, dosa and moha that most unwholesome dhammas arising among them. Not every unwholesome dhamma lead to painful existence. I will talk in accordance with the Buddha’s teaching.

So don’t be afraid of them. Just do what I’ll tell you. Dhamma dispels the unwholesome dhamma comes in, and you can’t fall into there. Before most Buddhists take it as all unwholesome dhamma lead to painful existences. We have to make a clear note that there are unwholesome dhammas lead to painful existences and some are not. Also don’t think that every wholesome dhamma is good.

There are wholesome dhammas free you from dukkha and some are not. There ae wholesome dhammas leading to Nibbāna and some are not. Normally even not easy to describe in this way. If there is disease and there is medicine. Not getting the method and we are afraid of what should not be afraid. And also we are not afraid of what should be afraid.

These things can be happened. All these dhammas are coming from wrong association. Here not means the wrong association with people but with the wrong dhammas. Have to associate with faith (saddha). Here is not the faith of givings and offerings (dāna).

Faith in the all knowing power of the Buddha (sabbañūta nyan) and Dhamma can destroy kilesas. Also, have faith in the noble sangha (ariyas). So at first associate with saddhā. Have faith in that sabbañūta nyan knowing everything. Have faith in that his teachings can give the three kinds of happiness. (These are; human, celestial & Nibbānic happiness. In short mundane and supramundane happiness).

Again, associate with paññā and observe the khandha. Then you’ll see the impermanence of the khandha. The Buddha also taught about it. If you don’t believe and not see it (because you will not try for it)

In the Sutta Nipata the Buddha taught that people associated with saddhā and paññā would see Nibbāna. Not only the dukkha of painful existences but also all the other dukkha will end. He said that all the five khandhas were impermanent.

Even you don’t know about it and have faith in it. After that with paññā and practice can’t you see impermanence? For e.g. you see a gem stone and greed arises. And when you observe with paññā and seeing its impermanence. At that moment greed is not greed anymore, instead becomes impermanent. Impermenence not lead you to painful birth.

Only greed sends you there. It becomes anicca (not existing) and magga (knowing). It also in accordance with the Satipatthāna Pali text. It was mentioned when greed, angry mind, etc arise and have to know them. And then these lobha and dosa, etc. are not sending you to apāyas and instead leading to Nibbāna. Foes become friends, because you associate with saddhā and paññā. It creates magga to realize Nibbāna.

I am warning you don’t let lobha and dosa go it own ways. For worldlings unwholesome dhamma will arise when the causes are there. Therefore right association is very important. If you are associating with clinging (upādānaṁ) and actions (kamma), will be in trouble. So you have to associate with nyan.

Even lobha and dosa are foes and they become our beneficial friends. Some people are not good in sitting meditation and when the hindrances are coming in, they get up and leave the place. Do you have to run away or associate with saddhā and paññā? The Buddha said that you were a worldling, lobha, dosa and moha dhammas would arise.

Have faith in it and observe with paññā and become magga. I am not teaching a strange dhamma. I am teaching you in accordance with the Pali Text. With the right association and will be free from all dukkha. With faith and knows the arising, associate with paññā and will know the impermanence. Do you have to be afraid of unwholesome dhamma? Are you afraid of association with bad companions?

This kind of knowledge is not easy to come by. So note this point very carefully. Association with saddhā and paññā and don’t with clinging, action, sorrow, lamentation, etc. With the right association and D.A process is cutting off. Without it and the process will continue. It’s impermanent that without the I-ness. Lobha and ditthi are together.

Lobha sends you to the realm of ghosts(peta). And ditthi sends you to the realm of hells. Association with saddhā and paññā become insight right view(vipassanā sammā-ditthi). In the beginning of practice only ordinary saddhā and paññā. After sometime become the spiritual faculties (indriyas). With the maturity and become the power (bala).

With more mature and become saddhā maggan and paññā maggan. This is the end of the path. Why still we are not seeing Nibbāna yet? You have to know that it’s not mature yet. Therefore before going to teach someone, the Buddha had to observe the maturity of his/her spiritual faculties (Buddhists rely on the outside powers should contemplate this point seriously).

[Translator’s Note: Sayadaw had been to Rangoon (at that time the capital city of Burma) only once in his life time. This was the last year of his life (1962) for receiving the Aggamahāpandita tittle for his service to the Buddha Sāsāna.

Staying in Rangoon for a week, taught to people and answered their Qs. These period were 7th July to 14th July, 1962. He knew that he would pass away in that year. The people there requested him to come back again. He replied that his khandha would answer for them. And continued to say, they met him quite late.

At that time it was very close to enter the Vassa-Rain Retreat. He went back to Amarapura, spent his last Rain there, on the day of Kathina Ceremony-Kathina Cloth Offerings, and passed away in a remarkable way. At here, including some of his talks in Rangoon.]