Dhamma Talks by Mogok Sayadaw--Part 9

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-10

文章 Nalorakk » 2019-02-20, 14:01

[10] How to Die with Feelings?
23rd & 24th September 1962

Of the 3 kinds of feelings, one of them always exists. It’s called the aggregate of feeling – vedanakkhandha. Therefore, it is not devoid of feeling at any time. Someone observes with knowledge always discerns one of it. If it’s free from feeling, becomes Nibbāna. So without vedana is Nibbāna.

A monk asked the Buddha, “One person has knowledge and the other without it, and both of them experience 3 kinds of feeling. What are the differences between them?”

Their reactions are different. Contemplation of the mind includes feeling and contemplation of feeling also includes the mind. Therefore, I give this talk to you. First, I’ll talk about the person without knowledge.

For example, hitting with a thorn and painful feeling arises. And then following with unpleasant mental feeling (domanassa vedana). Hit by a feeling and it becomes unwholesome. After that follow with tanhā, the desire for feeling better. Dependent Arising process is turning in to a cycle.

From the end with sorrow (soka), lamentation (pariveda) … to the beginning … ignorance (avijjā) → mental formation (sankhāra). Don’t know the arising of phenomenon includes ignorance – delusion. Three kinds of D.A. processes arise (lobba, dosa, and moha).

Therefore, becoming a person without knowledge is frightening. Only dhammas leading to the painful existences are arising (apayabhūmi). From the point of contemplation of feeling, it’s very bad. Die with anger and go to hell realms. With the desire of getting well (tanhā), go to the realms of ghosts (petas).

Without contemplation and die with ignorance – delusion, go to the animal realms. Dhamma is leading people there. A person without knowledge has disadvantages in the present and samsāra. Compare with your donations and merits, every day from dukkha vedanas which connect the 3 kinds of D.A. processes are uncountable.

Therefore, the Buddha ought to say that 100,000 people died and no one took rebirths in the blissful planes (sugati). The life of a not-knowing is very bad indeed. It’s clear that without approaching a wise person (i.e, kalyna mitta) can’t realize Nibbāna. A person with knowledge is not in this way.

If dukkha vedana arises, he contemplates it as impermanence. And then 2 kinds of D.A. processes are cutting off. If sukha vedana arises and without knowledge, it is following with tanhā. Again no contemplation means ignorance – delusion (moha).

So he moves on the path to ghost and animal (the cause of tanhā/avijjā). For the person with knowledge, if sukha vedana arises, contemplate its impermanence. So he moves on the path to Nibbāna. Without and with contemplations are a big difference between them. These are the paths to apāyas (apāyabhūmi) and Nibbāna respectively.

The most miserable path and the path of supreme happiness. Again, without the knowledge, if upekkha vedana arises and without contemplation is moving on the path of ignorance towards the animal realm. Even doing merits without knowledge are following the D.A. process of tanhā. It becomes clear that no knowledge is frightening.

Once the Buddha asked Ven. Sariputta on the benefit of having a spiritual friend. Ven. Sariputta’s answer was, because of him reached to Nibbāna – the ending of dukkha. (There were many stories of these in the suttas). According to this sutta (in the Vedanasamyutta), it was clear that people had to live with vipassanā dhamma.

Every day the 3 types of vedana are arising in turn. With no contemplation, people are doing kammas to apāyas. And it’s quite frightening and far from Nibbāna. It’s a great loss. The Buddha taught in the Saccasamytta were quite believable. (Sayadaw continued the talk by telling the story of Sariputta and how he met his teacher Ven. Asajit).

If you have doubts in the contemplation of feeling, contemplate at contact (phassa) as conditions and feeling arises. And with the contact ceases and feeling also ceases. Continue the contemplation until feeling extincts or comes to an end. And then feeling disappears with the khandha.

If you can contemplate until vedana extinct, will realize Nibbāna. Ven. Asajit taught Sariputta that in the khandha only causes and effects existed. With the causes arose, the effect came to be. And with the cessation of the causes, came the cessation of effect. The 5 khandhas are only in speech. The real existence is impermanent. With this short teaching. Sariputta was entering the stream.

(Continued to tell the story of Ven. Sariputta became an arahant). Contemplation on feeling is also good in its own right. Climbing up to the higher Path Knowledge with the contemplation of feeling. If you want to enter the stream, be with the contemplation of mind. All these things came from these stories. (It seemed Sayadaw himself practiced in this way.)

At near death, nobody devoid of feeling. If you die with overcoming vedana, latent tendency of lust (rāgānusaya), latent disposition of hatred (dosānusaya), and latent tendency of delusion (mohānusaya) – these 3 latent dispositions will cease.

If you can overcome now, it’s good. At near death, to overcome it instantly is not easy. Therefore, the Buddha taught contemplation of feeling as an important subject. Yesterday I also taught about the important of feeling. The Buddha told us to have mindfulness and wisdom and not let the time pass by. I remind you to make effort to see and know earlier the cessation of cause and effect.

What will happen if having knowledge in the khandha? With the cessation of feeling, the khandha also ceases. The cessation of khandha is Nibbāna. In this sutta, it was mentioned as it could be realized Nibbāna. Have to be mindful of the 3 feelings arise. Mindful of pleasant, unpleasant, and neutral feelings when they are arising.

This is called mindfulness – sati. Sampajaññakari – have to follow with wisdom. Not only knowing the arising but also its dispappearance is including wisdom. Knowing the arising is sati and seeing the vanishing is wisdom. Every time feeling arises and knowing with mindfulness is satipatthāna.

If you can see the vanishing is Sampajañña − paññā. Every time knowing the arising is sati, knowing the arising and passing away is paññā – impermanence. Therefore, its teaching was including both as sati/ sampajañña. Kālam āgameya – not let the time pass over. It taught about knowing the cause and effect.

This 3rd point you still not heard before and important to remember it. For example, on the body, sukha vedana arises. It’s a dependent dhamma and can’t arise automatically. It depends on the body. Depend on the body sensitivity (kayapasāda). Again it depends on the contact of the object. Dependence on the body and contact, sukha vedana arises. Both of them are anicca.

Therefore, vedana arises by anicca dhammas. Have to know the time of impermanent cause and impermanent effect. In this way the latent tendency of lust can’t follow behind it (vedana). According to the D. A. Process, tanhā can’t arise. Observe with knowledge on the 2 periods of arising and passing away.

If dukkha vedana arises, contemplate its impermanence and latent disposition of aversion − patighānusaya dies. D. A. Process is cutting off and next khandha not arises.

Impermanence is dukkha sacca. Therefore, vipassanā contemplation is doing the saccanulomika nyan – knowing the truth. So you get the knowledge of knowing the truth. If neutral feeling arises, contemplate its impermanence. And the latent disposition of not knowing ignorance ceases. D. A. process is cutting off in the beginning.

The 2 causes are in the present time (kāla), and the result vedana also in the present. This way of contemplation of vedana with the cause and effect time was taught by the Buddha in the Vedanasamyutta.

Contemplate the impermanence of pleasant, unpleasant, and neutral feelings and greed, hatred, and delusion die away. And also D.A. processes are cutting off in the middle, in the end and in the beginning (according to the series of pleasant, unpleasant, and neutral feelings).

The Buddha was using similes in the contemplation of feeling. The first was the simile of wick, oil, and light. Wick, and oil were impermanent, so the light was also impermanent. The Buddha continued to talk on the realization of Nibbāna.

This sutta was quite long. Feelings die before and the 3 latent tendencies die later. Here feelings are impermanent, the contemplative mind is path factors (magga) and with the dying of 3 latent dispositions (ānusaya). Ānusayas cease without arising. With the cessation of feeling, the heart becomes cool and peaceful. Because it’s without the murderers (kilesas).

Again the Buddha gave another simile for it. It was like a clay pot after fired and left it outside the fire. The cessation of feeling is Nibbāna. The cessation of kilesas is cool and peaceful. If feeling ceases, it’s peaceful. The coolness is coming from the cessation of the oppressive feeling. Also without the arising of its companions, it’s peaceful (i.e. lobha, dosa, and moha).

So the Path Knowledge has the nature of coolness and peace. Contemplation without the time passing over means not missing the cause and effect or not let kilesa comes in between them.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-11

文章 Nalorakk » 2019-02-21, 13:41

[11] Should Know One’s Value
26th September 1962

We construct the 4 woeful planes of existences from here. We can also demolish it from here. So this human world is the main centre. According to the mind process of the D. A., we build hell fire in hell realms. If we end the mind process leading to hells, hell fire and hell woks disappear.

By creating kammas to heavens and celestial mansions are appearing there. By doing kammas to Nibbāna, all the worlds disappear. (31 realms of existence). Therefore, you can get goods or bads in the human world. It’s like the main railway station from Rangoon to Mandalay.

Human world is the precious place. If you can’t use it properly, coming here for the provisions to the woeful existences. (Most human beings don’t know the Buddha’s Dhamma and having the rare chances of arriving here; instead of cultivate goodness and doing many unwholesome kammas for the above purpose without knowingly).

All these things are relying on the companions. From here you can go to hells, blissful places, and Nibbāna, any place you desire. You’ll follow people much closer to you. Therefore, companions are very important. As like there are 3 kinds of companions and also 3 types of mind elements. Therefore, training one’s mind is the first main point.

For example, in seeing the form of a flower, and you desire it. Then, the mind is leading you there and it is not a person. Again, you see a flower and your mind wants it to offer the Buddha. And it’s leading you to sugati – blissful destination. If your mind can contemplate its impermanence and it’s leading you to Nibbāna. With a form dugati, sugati, and Nibbāna arise respectively. (painful and blissful existences and Nibbāna element).

If you don’t meet with spiritual friends (kalynamitta), normally the mind leading to apāyas are arising more. Therefore, the Buddha said that the minds of living beings were enjoying in unwholesomeness. So, Kalynamitta is very important. We ourselves don’t know how to cut off D. A. processes. With his help complete our goals.

(Continued the story of Mālunkyaputta) The Buddha instructed Ven. Mālunkyaputta on practice. “A form is not seen before and also not being seen now. Does your mind have any desire for this form to arise?” The Buddha continued to ask him the same way for other sense doors and objects.

For example, at the moment of just seeing a form, the desire and wanting mind can’t arise. If you can stop at seeing and knowing, the mind of desire, clinging and the effort of action to get it not arise. And then you can reach Nibbāna. Just stop at seeing and knowing.

This is also a kind of vipassanā. Just stop at hearing and knowing, etc. If desire, aversion and delusion not arise, one can reach Nibbāna. The Buddha gave the shortest instruction. It means not lost mindfulness. If lacking mindfulness and D.A. process continues. Seeing/knowing, hearing/knowing, etc., and lobha, dosa, moha not arise. With this contemplation, Ven. Mālunkyaputta became an arahant.

He could stop with just seeing, hearing, etc. But you all can’t stop this way. The Buddha in his 45 years of teaching, this instruction was only given to Ven. Mālunkyaputta and Daruciriya (Bāhiya). It was taught according to the person’s nature.

You have to follow the dhamma relating to most people. For you, seeing consciousness arises. And you have to contemplate quickly from behind as after seeing and passing away. Ditthe dittha mattan (i.e, seeing as just seeing) – is very difficult to stop. All others entered Nibbāna with impermanence. (Continued to talk on Cittanupassanā)

Contemplation of impermanence is in sec . The Buddha taught that it was dukkha sacca (i.e. the 5 khandhas). Therefore, if you can contemplate impermanence, get the Saccanulonika nyan – knowledge in accordance with truth. It’s important that impermanence must follow with magga. Nibbāna will be realized sooner or later.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-12

文章 Nalorakk » 2019-02-21, 13:50

[12] Mistaken with Nibbāna
4th to 5th October 1962

[Sayadaw gave these 2 talks on 10 insight corruptions connected with Nibbāna. It was 2 weeks before his passing away. Round about 3 months before he delivered a talk on the qualities of a Stream Enterer in Mogok for the last day there. He knew himself he would not come back again. All these were checking for oneself in practice.

Sayadaw gave an example of fake gold taking the place of real gold in daily use by most people. And it became popularity. He mentioned 2 kinds of counterfeit dhammas; i.e. theory and practice – pariyat and patibat. We can find these in some Budhists.]

In the sāsanā with the counterfeit dhammas are arising and kilesa increasing. So very few are becoming arahants. At the time of discerning impermanence counterfeit dhammas are arising similar to Path and Fruition Knowledges. They hinder the Path and Fruition knowledges. Yogis must distinguish them from the real. The practitioners are sure to encounter it.

If you still not encounter it, not yet the knowledge of rise and fall – udayabhaya nyan. After the encounter and don’t know how to deal with them, will stray away from the path. Therefore, it’s important. If you discern impermanence, light − obasa can come out from the body.

The yogi takes it as the Path Knowledge and stops with the practice. It’s spreading out from the whole body and for some yogis, it as high as a toddy palm tree.

For the Buddha, it reaching downwardly to the Avici Hell and upwardly to the Brahma World. By stopping the practice, impermanence disappears. And it stops reaching higher knowledge and Nibbāna. With yogis no light appears, then knowledge – ñāna (nyan) is sharper.

Impermanence and path factors (anicca/magga) are arising without interruption and no kilesa comes in between them. The yogi takes its sharpness as the Path Knowledge and stops with the practice. If any light comes out, not paying any attention to it and continue the contemplation of impermanence.

If the knowledge becomes sharp, don’t stop at it and continue contemplation of impermanence. Zest/Rapture – Piti can arise. The body feels lightness and it seems moving upwards. Tranquility – Pasadhi, mind and body become tranquil. Happiness – Sukha, body and mind feel happiness.

After seeing conditioned impermanence, feel happiness. If it’s Nibbāna, shouldn’t see impermanence. It is because of the yogi’s character and different kinds of counterfeit dhammas arises (There are 10). If you still seeing impermanence, don’t stop at it. You can decide it as counterfeit dhammas. In the place of real Path Knowledge and vipassanā knowledge, it comes in for obstruction.

Among 5 of them (i.e, the mentioned 5) yogi will encounter one of them. After encountering, have to overcome it and shouldn’t stop there. Disenchantment of impermanence and the ending of impermanence must arise successively. If you not encounter them, the practice not develops yet. After encountering, stopping there is a great lost. If you can overcome it, be on the right track.

If one of them arises, it means a person with 3 wholesome roots – tihetuka (born with non-greed, non-hatred, and non-delusion). If practice diligently in this life, will realize Nibbāna. If a duhetuka person – with double wholesome roots and it will not arise for him. But with the practice only fulfill the parami in this life.

The Buddha told us that after having knowledge on practice, did the contemplation (after ñāta pariñña [intellectual knowledge)]and do tirana pariñña [practical knowledge]). In the beginning of having knowledge, in the middle with practice and in the end abandonment of kilesa. We have to go in this way. In the Buddha time, if he asked the monks to do this, they only did this.

They didn’t busy with other things. Therefore, they finished their practices very quickly. They followed one way and many became arahants. (In the 20th century, there were still evident of some Thai Forest Monks and Burmese Monks’ Biographies). Increasing of monastic rules were also the cause of monks doing more unwholesome things. They were wasting their time with unwholesome matters.

Therefore, they can’t discern impermanence or very weak in their discernments. These 5 points (from light to happiness) are from the side of contemplative mind (nyan or arammanika) for making the conclusion. Now I’ll make the conclusion from the side of objects (aroms).

If you see light (i.e. object), have to make the conclusion that it’s only vipassanā nyan (i.e. not the Path Knowledge). Still seeing conditioned phenomena – sankhata is vipassanā nyan. Seeing unconditioned asankhata is Path Knowledge (without objects – the 5 khandhas). Making the conclusion with knowledge (nyan).

If you still seeing impermanence of the sec (i.e. 5 khandhas – D. A. process), have to make the conclusion that it’s never Nibbāna. The seeing knowledge is not the Path Knowledge. Only all of the sec are ceased is Nibbāna and Path Knowledge. Insight knowledge seeing dukkha sacca and Path Knowledge seeing dukkha nirodha and both are right views.

These are the right series of the practice. Sec contemplate sec becomes present moment (i.e. sankhāra contemplates sankhāra). In the Milinda Pañha, Ven. Nāgasena said to King Milinda, “From seeing impermanence and the mind (nyan) turns towards no impermanence is Nibbāna.” Impermanence stays as it is, but the mind (nyan) turns towards no impermanence.

[The last words were simple and clear but profound for understanding. At the time, nyan inclining towards Nibbāna element, the khandha still exists. Therefore, impermanence still exists. But nyan not stay with impermanence, instead turns towards no impermanence or no khandha. Inclining towards no khandha.]

Counterfeit dhammas are enemies. Counterfeit dhammas arise and real dhammas disappear. Not all of them arise in the yogi. One of them is sure to arise. Resolution – Adimokkha (Some teachers use it as Faith − saddha. In Sayadaw U Puññananda’s talk, he used it as saddhā.

After seeing impermanence very well, saddhā increases in the Triple Gems – Buddha, Dhamma, and Sangha. The whole body cool and happy. The happiness comes from saddhā and covering up the objects of impermanence. And impermanence disappears, taking it as the realization).

Discerning impermanence of the whole body as without any gap for a needle between them. And then the yogi makes the conclusion as Path Knowledge and kilesa comes in. Some yogis kilesa arise near death. During the vipassanā practice it doesn’t arise.

Near death, seeing the wrong mental sign (nimitta) and by trying hard, some overcome it. Some encounter with suffering (die with the wrong mental sign). By knowing beforehand yogi can overcome it.

(For this point Sayadaw told the story of Ven. Channa who was very sick. Later committed suicide and seeing the wrong image for rebirth. But he already had some success in his practice before and could correct his mental image at death.)

There are some people taking sloth and torpor as samādhi and don’t see impermanence, think it as Path Knowledge. The Buddha taught for 45 years. Divided them into 3 periods and got 15 years each. During the first 15 years, many became arahants with abiññā − special knowledge.

After that followed with tevijjā – triple knowledge arahats. After that fewer and fewer became ariyas. Nowadays this is even worse. Exertion – paggaha or viriya, the 4 kinds of viriya arise clearly and it doesn’t like the same viriya as before. And think it as Path Knowledge. Mindfulness – Sati, at any time sati can follow the object. Very sharp sati and take it as sati with the Path Knowledge.

If you make conclusion with the object and it can’t be mistaken. Still with the object of impermanence and not ending yet. Equanimity in Contemplation – Āvajana (Here Sayadaw used this word instead of upekkha − equanimity). Here is upekkha. With every contemplation, seeing impermanence and taking it as Path Knowledge.
Nikanti – attachment,

it’s clinging tanhā. Clinging to all the experiences as mentioned above. Contemplate its impermanence and go back to one’s own meditation objects (for example, with the contemplation of mind, go back to the mind, and with feeling, go back to feeling, etc.)

In conclusion, these are the causes of the disappearance of sāsanā (Here means practice sāsanā). These are the reasons of disappearance of Realization = pativeda sāsanā. Because it hinders Path and Fruition Knowledges.

You have to contemplate the impermanence of the arising counterfeit dhamma. Or not pay any attention and neglect of them. All of the 10 points, only one of them will arise in the yogi.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-13

文章 Nalorakk » 2019-02-21, 13:52

[13] Rely on Dhamma, not Outside Power
7th October 1962

From many past lives, we had done many wholesome and unwholesome kammas. These 2 wholesome and unwholesome dogs are following us and the unwholesome dog is much stronger. Because, if we observe the everyday mind process, unwholesome minds are more prominent. With kamma used up and living beings die means killed by unwholesome dhamma.

There are many wholesome and unwholesome kammas exist in everyone. Therefore, instead of saying 2 dogs are following us, it’s more true to say that a pack of dogs following us. If we think it’s safety, then we are very foolish. Therefore, we have to walk on the way of freedom from dogs and arrive to the place of Nibbāna free from dogs.

In regard to this, I’ll tell a story. [Sayadaw told about the story of Subrahma Devata and his 1,000 celestial nymphs. The Buddha couldn’t save them directly by preventing them from falling into Hell.] Only the Dhamma can save us (This point is different from some other Buddhists).

And then Sayadaw talked on practice. In front is impermanent dhamma. The seeing nyan behind is also dhamma (anicca/magga). It can only save you if you can practice and know the Dhamma. Except the Dhamma, no other reliable things. (i.e. outside powers, instead we have to develop inside power).

All your bones were piling up to 13 miles of height, between 2 Buddhas. Because you all had died from being bitten by dogs. Except with the practice of maggan (Noble Eightfold Path), there is no other real refuge.

[Subrahma Devata’s story told us some important insight on the working of kammas. Because of craving for sensual pleasure and becoming (kama tanhā and bhāva tanhā), most Buddhists rely on doing wholesome kammas for the round of existence.

But what they don’t know is tanhā is like a drop of honey on the edge of a razor blade. So we always have to remember the warning of the last words of the Buddha – not living our lives with negligence.]

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-14

文章 Nalorakk » 2019-02-21, 13:58

[14] The Murderers
8th October 1962

The most fearful thing for living beings is dying. Even though fear of it, they are buying the khandhas with dāna and sīla. They don’t know the death of the khandha is dukkha sacca – truth of dukkha – maranaṁpi dukkha saccaṁ.

Therefore, they are asking for future khandha by prayers and vows. A quite difficult lunatic. Their fear of dying is fear with not knowing. In reality, not knowing that they are dying all the times. They are fearful of the death of after dying and carrying away by other people (conventional death which they can’t see by themselves).

But they don’t fear of the death which can be seen by themselves (i.e, rise & fall of khandhas). Because they can’t see it. (Only can be seen with vipassanā practice). Ven. Radha asked the Buddha, “What is death?” The 5 khandhas are King of the Death – the 5 murderers.

Therefore, you will be killed by whatever khandha you get. Don’t know the truth of death (sacca nyan) and the oppressive function of the khandhas (kicca nyan) that people are making prayers and vows to get them. It’s like the mouse is running towards the cat.

We have to kill them back with knowledge. But not doing things for them to kill us. It’s too foolish. We are not free from the present death yet. And then looking for the next death again is very deep foolishness. We have to kill him first or will be killed by him. These were coming from this Pali passages (Khandhavagga Samyutta).

If we can contemplate the mind/ body become cessation and it’s killed by us. That every day I talk in different ways means there are many things you don’t know. Changing your days around with practice is waiting for death to kill us. U Mya had already prepared the sleeping bag to come here.

He couldn’t make it because death came early. Death was staying with him. I was staying at distance. Death always exists within us. It’s still not killing you yet. (Note: Henzada U Mya was a well-known and successful business man in Burma. He was well-known by many.

Sayadaw met him in Rangoon a month before this talk. And was urging him for the practice. His reply was he couldn’t die yet. When he wanted to come, couldn’t make it.)

Contemplation of impermanence is killing the murderers. Every time seeing the 5 khandhas, contemplate as murderers and dukkha sacca. In the Radha Sutta, the Buddha asked us to do this even when the killer is holding his knife on our neck.

But if you are still indulging in pleasure with wife, children and wealth, you are really blind and crazy. Whatever is arising, contemplate as dukkha sacca. The Buddha taught in different ways for contemplation. If condense all of them, only dukkha sacca.

(This is a very important point in the Buddha’s Teaching. He always emphasized on knowing dukkha and ending dukkha.)

It will kill the person who has affection with it. It’s like a cobra kills its master. If you see the khandha as King of the Death, you are seeing rightly − Sammāpattaṁ. Ven. Radha continued to ask, “What’s the benefit of seeing in this way?” Every time seeing in this way, the knowledge of disenchantment (not wanting to see) will arise − sammāpattam nibbidati.

Seeing the King of the Death is yathabhūta nyan – knowledge of seeing things as it really is. And disenchantment is nibbida nyan. At here, The Buddha also taught about the process of insight knowledge. Therefore, don’t desire any khandha in the 31 realms of existences. I am warning you not to pray and vow for the khandha existence.

Teachers teach people for life enrichments is wrong. And who follow them also wrong. It’s quite worse and terrible. Taking them as friends is wrong. And taking them as murderer is right. Ven. Radha continued to ask again, “What’s the benefit of disenchantment?” With disenchantment, free from lust/attachment (rāga) and without affection. After that follow with the Path Knowledge.

“What’s the benefit of free from rāga?” The answer was getting the fruition knowledge. Fruition knowledge is totally not mixing with kilesa. Path Knowledge is like pouring water on the burning red charcoal and becomes extinguished. But don’t go and touch it. Heat is still there. Fruition Knowledge is like pouring more water on the black charcoal and totally cool it down.

Ven. Radha asked, “What’s the benefit of Fruition Knowledge?” The Buddha answered, “Arriving at Nibbāna.” Ven. Radha asked again, “What’s the benefit of arriving at Nibbāna?” The Buddha answered, “You don’t need to ask this question. No more questions!” This is the ending of the path. Fruition Knowledge comes by itself. You don’t need to do for it.

(Some scholars have the opinion that to get fruition knowledge has to wait for sometimes. Yogis’ experiences are different. To become an adept has to be developed. It is liked the Jhana attainers.)

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-15

文章 Nalorakk » 2019-02-21, 14:02

[15] Fall in Love with Dukkha
9th October 1962

Instant rebirth – upapatti-bhāva in sec is the rebirth of instantly arising of the heavenly beings, brahma gods and hell beings (refer to 12 links of D.A.). Rebirth doesn’t mean following from this life to that life. It’s conditioned by the power of kammas. Saying it as rebirth, in real it’s like from consciousness to feeling (i.e. viññānam …vedana) in sec.

Ageing and death also the same (i.e. as a khandha). Knowing that we’ll die and happy with sensual pleasure is crazy. It’s taking pleasure in dukkha sacca. Arriving to Nibbāna means no kamma exists. But you all are expecting for good kamma, expecting for samudaya and dukkha saccas. You love dukkha. Take dukkha as sukha.

In the 4 Noble Truths, dukkha sacca is the most difficult to know. If you know it, you’ll free from dukkha. Now you know dukkha as the animal does. You all are bored without dukkha. When someone dies, people cry because they lost their dukkha. In real they are crying because their burden is falling off.

Dukkha is the most difficult to understand. With the understanding of dukkha sacca, everything finished. Without understanding of dukkha is not arriving to Nibbāna – the Cessation of Dukkha.

So Nibbāna is not the kammic way but nyanic way. Only with the knowledge of understanding dukkha arises, Nibbāna will appear. Now people are crying if loosing dukkha. (Sayadaw gave other examples in life but the sound of the tape was not clear enough.)

If I am asking you for practice, you don’t want to do it because you are fear of dukkha ending. People are working hard for kilesa matters leading to dukkha. More and more people don’t know about dukkha and more and more appreciate kamma.

Whatever kinds of kamma you are doing only get birth – jati. And only get dukkha sacca. Wanting to abandon kamma is quite rare. Connecting to kammas means we are liking dukkha, not wanting short life. Longer life means longer dukkha.

Someone who doesn’t know dukkha is expecting kamma. People appreciate samudaya sacca (i.e, tanhā) which has to be abandoned means dukkha sacca is difficult to understand. This is an evidence about it.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-16

文章 Nalorakk » 2019-02-21, 14:07

[16] Why Become Living Beings?
9th October 1962

It need to ask the question; “Why become human & heavenly beings.” If living beings exist, ageing, sickness and death exist. If living beings don’t exist, ageing, sickness and death don’t exist. Craving to sense objects (aroms) and become living beings. Become living beings and ageing, sickness and death arise.

Therefore, the beginning of living beings is not knowing (avijjā) and craving (tanhā). The culprits construct living beings are ignorance and craving. With the causes of avijjā and tanhā, and the result of living beings come into existence. (Continued to talk the story of Ven. Radha)

Ven. Radha asked the Buddha, “Why is it called living beings?” The Buddha answered, “Craving to all the 5 khandhas is called living being.” After getting the 5 khandhas, craving arises. And then doing the causes for the 5 khandhas again. In this way the machine of samudaya and dukkha is turning on and on. If you are taking off the craving, living being will disappear. Therefore, the Buddha taught vipassanā dhamma.

The Buddha asked Ven. Radha to discern the impermanence of each of the 5 khandhas. Arising and passing away is dukkha sacca. Knowing it is magga sacca. In this way tanhā in sec is cutting off. The nature of the khandha is always disintegrating and perishing. Seeing of this is the view of the path factors – right view. If not seeing it, then samudaya and dukkha are revolving.

A grown-up person is more foolish than a child. Because man and woman can’t throw things away. A child attaches to his or her things only in short time. Craving on whatever seeing is called living being, i.e. on oneself, others, and possessions. And after born attache to any place (i.e. round of existence)

Avijjā and tanhā are like the axle of a wheel cart. Khandha is the body of the cart. It’s like the cart is moving around with the turning of the axle. Therefore, you can’t move what you like. You arrive to human world, heavenly world, etc.

Arriving at anywhere and will end up with ageing, sickness and death. Both of them are in the khndha and beings are suffered according to their arrangements. Don’t know how to break the axle of the taints (āsavas) that living beings are in random situations.

There are 4 āsavas. attachment to wife, children, home and possessions is kamāsava – taint of sensuality. Taking pleasure in this and that worlds (round of existence) is bhavāsava – taint of becoming. Attachment to one’s own view is ditthāsava – taint of view.

Without knowing the 4 Noble Truths and wasting time is avijjāsava – taint of ignorance. When the 4 wheels are moving and the body of the cart has to move with them. Kamāsava sends beings to sensual world. And ditthāsava sends being to woeful planes. Avijjāsava sends beings to 31 realms of existences. Condensing the 4 āsavas; + + are tanhā and is avijjā. (continued to talk about the contemplation of the mind).

Every time mind arises, have to contemplate and discern dukkha sacca. And have to contemplate and discern impermanence. If seeing impermancence, avijjā becomes vijjā and the axle of avijjā is broken. Without tanhā, upadana, and kamma not arise. The 3 axles − , , and are also broken. So only by knowing the truth, āsavas will end.

Dukkha sacca is not my teaching. It was in the Pali Text. In the khandha, only arising dukkha and vanishing dukkha exist. Therefore, it doesn’t mix with any happiness (sukka) at all. Know dukkha sacca thoroughly and samudaya ceases. Also let nirodha sacca arises. So contemplate to know arising dukkha and vanishing dukkha thoroughly.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-17

文章 Nalorakk » 2019-02-21, 14:16

[17] Disenchantment with the Monkey
10th October 1962

The Buddha at Sāvatthi Jetavana Monastery, contemplated on living beings. They didn’t have the disenchantment to their mind and body process and not realized Path and Fruition Knowledges. Thinking of the body in one life lasting for 50, 60, 70 years is let it be.

Citta (mind), mano (mind), viññāna (Consciousness) are the same. Citta is the nature of knowing the objects. Mano is thinking and planning. Viññāna is also knowing the objects. Citta, mano, and viññāna are not the same one in day and night. It’s good to become disenchantment of them.

Attaching to the body as me and mine, I am is let it be. Because it’s lasting for 60, 70, 80 years in one’s life. But each one of the mind (seeing mind, hearing mind, greedy mind, etc.) is perishing moment to moment. It’s good for disenchantment to the mind.

The Buddha said that the mind was like a monkey. Here what the Buddha wanted to say was human beings attached to the mind clinging with self-view – ditthupadanaṁ.

Therefore, he wanted us to contemplate on the mind (from Nidanavagga Samyutta, Mahavagga). People have the view of eternalism are taking the mind as one mind only. Having a lot of wrong views on the mind. For example, every nationality believes in a soul.

Monkey has the habit of jumping from are branch to another on the tree. At last no other branches hold on to, embracing and sleeping on it. In the same way mind is at rest taking the object of the past life. (The mind at sleep is life continuum mind, bhāvanga citta, and taking the object of past life at the moment of death.)

Therefore, it’s sure that there are many different kinds of mind (The monkey hands are changing like many different kinds of mind changing. Jumping from one branch to another branch on the trees are sense objects).

Today talk is comparing the forms and the minds. And the Buddha making the conclusion that wrong view arose because beings didn’t understand D.A. process. (explain the 12 links as minds are changing moment to moment by causes and effects).

And ending with the assemblage of dukkha. Therefore, dukkha sacca arising and dukkha sacca ceasing; i.e. impermanence is called dukkha sacca. Only by understanding D.A. process can arrive at this thought. Mind arising is dukkha arising. And mind passing away is dukkha passing away. In the real process mind can’t last long even 1 second. Arising and passing away at the speed of hundred thousand billion times/sec.

It’s no need to discern that much. In every second discerning them arising and passing away is enough. Their unstable and uncontrollable nature appear. For example, after death consciousness ceases, birth consciousness arises. And after it ceases, life continuum consciousness (bhāvanga citta) arises.

Therefore, it’s good to disenchantment for it. Nibbidanto virijjati – with disenchantment comes dispassion. This means without the knowledge of disenchantment arises and the Path Knowledge not arises. If feeling (vedana) arises, physical feeling (rūpa-vedana) and mental feeling (citta-vedana) arise.

With the cessation of feeling, physical and mental feelings cease. If craving (tanhā) arises, craving for form (rūpa- tanhā) and craving for mind(citta-tanhā) arise. With the cessation of tanhā, rūpa- tanhā and citta-tanhā also cease, etc…

In vipassanā contemplation without the D.A. process, not become right knowing. If not, with the seeing of passing away phenomenon, doubt can arise. Why is it passing away? With doubt arises and wrong view follows. Having doubt and viewing things with one’s desire.

(Sayadaw explained the impermanence of the mind with an example. Writing the numbers of , , on the 3 posts side by side. And then observing them one by one. With seeing no. and no. ceases, with seeing no. and no. ceases).

All of them appear in the eye-sensitivity − cakkhupasāda. Then after the old one ceases, the new one arises. The numbers are evident for this point. This sutta described the importance of D.A. process. It relies on the heart base.

The objects are not the same. Arising here and vanishing here. Can’t move away from the place. Someone with the knowledge becomes disenchantment. D.A. process is very important in the contemplation of vipassanā. The whole day in the khandha only dukkha arising and ceasing.

Therefore, the Buddha said that every Buddha taught dukkha arising and ceasing. So whatever arising in the khandha is dukkha arising. Sukha can’t arise. From the poison tree only bear the poison fruits. Again in the poison fruit only has poison seeds. Again from the poison seed grows a poison tree.

It’ll go like this without stopping. Samudaya → dukkha →samudaya → dukkha, etc. Here samudaya is the seed and dukkha is the tree. If don’t get the medicine for killing the poison, tree and the seed never cut off. Therefore, the Buddha said it was like the person wanted to extinguish the fire and repeatedly put dry woods in the fire.

You all are like insects flying towards the fire as taking it gold. Craving for the gold in heavens, everyone praying for rebirth there. After arriving there, die again. Let us extract the main point. Only knowing the non-existence of the before phenomenon, become anicca, dukkha, anatta and asubha (impermanent, suffering, not-self, and loathsome).

Always watch the D.A. process of one’s own khandha. In front a D.A. dhamma arises and nyan observes from behind, etc. Then only become vipassanā. Paññā cutting off the dhamma connecting with saṁsāra. Don’t say there are many ways on practice. It’s right if you contemplate your own D.A. process.

Here U Aung Zan Way and U Tin have to remember to contemplate the paticca samupana dhamma. The result. Contemplate the arising result dhamma. Not on the paticca samupada – it is the cause of dhamma. Samupana is arising dhamma. Samupada is the arisen dhamma.

Therefore, can’t contemplate. Have to remember this point carefully. Samupana dhamma and nyan have to be in line (one after another). If not in line, end up with fruitless. Sometimes people are saying your mind is like a monkey mind. This is not saying with nyan but with hate.

(Note-U Aung Zan Way and U Tin were politicians and became his disciples the year he passed away. Both of them were successful in their practice. Later U Tin became a monk and known as Sayadaw U Dhammasara.)

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-18

文章 Nalorakk » 2019-02-22, 13:51

[18] How to Perform Dāna?
12th October 1962

Making dāna is not using up one’s money, instead one gains from it. (Some heavenly beings came and mentioned this point to the Buddha. Most people think, including Buddhists, by performing dāna, one used up money, wealth, and possessions. So they usually ask the donors how much they had spent the money. The right question should be how much they gained from it.)

It’s like a house is on fire. During the burning, what one takes out as much as from the house is what one gains from it. In the same way, everyone is burning with the 11 kinds of fire (greed, hatred, delusion, old age, sickness, death, sorrow, lamentation, suffering, grief, and despair) and 5 kinds of enemies (water, fire, king, thieves, and unfilial family members).

In these kinds of situation, performing dāna is like saving things from the burning house. Another point here is we are not doing this for human and heavenly worlds. If for these purposes, after arriving there still burning with fire. Now we are taking out the causes for Nibbāna. In this way we gain the unburnable priceless property (i.e. Nibbāna).

If you are taking out things like a blind man, only get the valueless properties. (Maybe it’s like a baby was inside the burning house. Instead of taking out the baby first, took out other things. Most Buddhists are doing like this man.). It’s quite a different between a blind man and a visionary one are taking things out. 31 realms of existences are not free from fire. Outside them is free from fire.

Therefore, today is the big dāna of a person with right view. It’s easy to give others in ordinary way as just giving out. (Even that much is quite difficult for most people. Because they don’t know the benefit of wholesome kammas, the law of causes and effects). The khandha is also on fire. The possessions are also on fire.

The khandha is burning with fire of birth, ageing, and death (with the 11 kinds of fire). The possessions are burning with the fire of 5 enemies. Such as water (e.g. in 2011 Tsunami in N.E. Japan), fire (e.g. fire in the New York World Trade Center), thieves, by one’s own family members, kings (governments of nowadays and corrupted officials).

(Sayadaw continued to talk about the results of offering monk robes, umbrellas, and sandles. And then the beginning of human birth with the pregnancy) Birth is dukkha sacca and knowing it is magga sacca. You have to change your mind for I am offering these things with the knowledge of knowing dukkha sacca. Saddhā (faith) follows behind and knowledge (nyan) is leading at the front.

You must believe it that except Nibbāna, it’ll never give other results. (Sayadaw continued to ask people to follow his reciting for the purpose of Nibbāna in Burmese.) These things are offered for the purpose of Nibbāna. Therefore, except Nibbāna, don’t crave for other things. We were craving for other things before, that until now not free from dukkha.

Someone who fears of dukkha will realize Nibbāna. You can decide that someone not fear dukkha will never get Nibbāna. (Continued to talk about dukkha of near birth and delivering. After that talk about the dukkha of the new born baby) The baby becomes a disable being. Can’t speak when hungry or want to urinate and defecate.

(Continued to talk about ageing and sickness. And then talked about dukkha near death and dying.) You have to change your mind for not wanting the dukkha of death. With the knowledge of disenchantment for dukkha and offer these things. You should have the attitude of offering dāna only for the purpose of Nibbāna.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 9-19

文章 Nalorakk » 2019-02-22, 13:59

[19] Staying with the Truly Reliable Dhamma
15th October 1962

[This was the last talk of Sayadaw. Because he passed away on the 17th October. Actually he had to give a talk on that day (October 17th) for the Kathina Robe Offering Ceremony. Also it was unnecessary for the lay supporters who offered the robes and requisites.

Because he had given a talk for them on the 11th as a preliminary offering for the family members together with the yogis practicing there. Created a situation for them to concentrate what they were doing. But he couldn’t make it again on the 17th for the general lay supporters.]

With the contemplation of bhāvana by teaching and listening at the same time, all of them were gaining liberations (Became arahants. Here referred to the Khemaka Sutta of Samyutta Nikāya.) If I am asking all of you where you are coming from, your answer could be “I don’t know”. Dhamma sent you here (to the human existence).

Dhammas are parents, so you have to follow its arrangements. Therefore, is it possible without it? You don’t know at all where are you coming from. Sent by dhammas, you all arrived here. Therefore, there are only dhammas have to rely on.

After enlightenment the Buddha thought, “Why I became a Buddha? If there is anyone excels me in sīla, samadhi, and paññā, I’ll take refuge and worship him.” Therefore, he looked for that being in the 31 realms of existence. But he couldn’t find anyone excelled him in sīla, samādhi, and paññā. With Dhamma he became a Buddha.

So he took refuge in the Dhamma. Sent by dhamma, you arrived here. After that will send by dhamma to somewhere. If I am asking you; “Do you prefer to be sent by dāna or sīla or samādhi or vipassanā or unwholesome dhammas?” Therefore, there are 5 questions. Unwholesome dhammas send you to woeful planes of existence.

Nobody want to go there. Dāna sends you to human and heavenly worlds. These are the places with the dangers of ageing, sickness and death. Sīla also the same. Samādhi sends you to the worlds of 20 types of Brahma Gods, with the useless long life. With the long life of dukkha because carry dukkha sacca with them.

Vipassanā dhamma sends you to Nibbāna – the ending of dukkha. Before you were confused and sent by unwholesome dhammas. You had been to human and heavenly worlds for many times. In the end met with ageing, sickness, and death, sorrow and lamentation. With sīla is in the same way.

If you want to go to a place without dukkha, then practice hard in vipassanā. And will arrive to the Path Knowledge. Except Nibbāna, it’ll send you to nowhere. Send you to free from 3 vattas, i.e. kilesa, kamma, and vipaka vattas.

Before not knowing the truth and sent by dhammas without any choices and arrived randomly to everywhere. Some sent by dhammas to the Hells. Some sent by dhamma to heavenly worlds and after that fell down from there in ugly ways. (for example, the 500 celestial nymphs of Subrahma Devata).

In the Brahma Worlds are also the same. (In the Dhammapada stories, the Buddha mentioned about a sow, he met during alms round. She was a brahma god before. After died and born as human being. And after died as human being and born as a sow). By knowing the truth and don’t want to go anywhere.

I have talked on sacca dhamma and let you know how to make the choices. I want to say you all for looking the truly reliable dhammas. Not knowing the truth and don’t know how to look for it. Don’t let kammas making the arrangements. But let nyan do it. Kammic arrangements are 31 realms of existence. Nyan arrangement is transcending them. Nyan also has 5 kinds.

Kammasakkata nyan – doing good and has good results. Don’t follow it. I do it and I get it – so it has wrong views with it. It sends beings to higher planes and afterwards pull them down again.

(Sayadaw gave the simile of a bird hit with a poison arrow. It flying up to some distance and falls down again after the poison spreading out in the body. Subrahma devas story was a good example. Nāma-rūpa parigghaha nyan – Discernment of mind and matter. Also don’t rely on it. Why?

It’s a cula-sotāpanna and free from apāyabhūmi only for one life. Paccaya pariggha nyan – Discernment of the conditions of mind and matter. Knowledge of knowing the D.A. process. Free from apāyabhūmi only for one life. So not a happy dying. Vipassanā nyan – knowledge of knowing impermanence. Don’t be satisfied with it. Have to take rebirth in the 2nd life.

Therefore, the best way is practicing for the cessation of all dukkha. Don’t be satisfied with one cessation but 4 times of cessations. These are the 4 Path Knowledges. Among the 5 knowledges, the Path Knowledge is the best one. Except the Path Knowledge, there is no other truly reliable thing.

Because there is no dukkha. Your never heard it before in your whole life. Never had been analyzed that much. Mostly talking about one kind of merits only. U Aung Zan Way and U Than Maung, we are getting old now. You all have to practice hard with the thought of in the future this sāsanā will not exist. (Both lay men were a little older than Sayadaw and met him in his last year of life.

Here mentioned this sāsanā (teaching) will not exist had double meanings. One referred to the teaching of the Buddha, and the other Sayadaw’s talks. Here was referring to his teaching. Next 2 days he would lay down his burdened khandha. This was a hinting to his passing away soon.)

Mahamedin (in Burmese refers to Islamic Faith) is sassata view – Eternalism. Communism is uccheda view – Annihilationism. Even they don’t have the 1st and 2nd knowledges (have faith in laws of kamma and the knowledge of the 5 khandhas).

In the world only these views exist and overwhelm by them. They rely on weaponry and wealth to converting people (at that time was like a predicton for the future). Even not including us, next generation will follow them.

Our Dhamma (Buddha Dhamma) have to walk between sassata and uccheda views. If you discern impermanence and in the middle way.
Arising ← Nibbāna → Passing away
Sassata ← Middle way → uccheda