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Dhamma Talks by Mogok Sayadaw--Part 11-10
發表於 : 2019-04-12, 13:26
 Two Ways of Dying
29th August 1962
Listening to dhamma talks are for the freedom of death. (This was true for Sayadaw & his disciples. Is it true for all Buddhists? Some Buddhists expounded new ideas & philosophy for the becoming – bhava-tanhā). During the listening of talk, we are moving towards death.
I’ll teach you the way of dying. (Told the story of Ven. Phugguna, the sick monk at near death) Khandha accepts every-thing you all are fear. Therefore if you’re staying longer with it & becomes worsening. All dukkha are accumulated with it. Someone not knowing the truth is a crazy & blind person.
Do you still have desire for this useless khandha? (Sayadaw mentioned some problems of the khandha.) It’s not beneficial to look after the khandha. It’s only moving towards ageing, sickness & death. Collecting wealths & other things for this khandha without any benefit is dukkha sacca. But it’s never arising to our mind as enough is enough.
Ven. Phugguna died as an anāgāmi (non-returner). His eye,… … bodily faculties were clear & bright & looked like alive person. There are 2 ways of dying; → ① Die with listening to talks ② Contemplation on one’s khandha & die. You have to listen the kind of dhamma talks to understand dukkha sacca.
(This point is very important to keep in mind. Because Ven. Sariputta gave talk to his friend, the brahman who was dying with samatha & reborn as a Brahma god. Later he had to go there again & gave another talk on truth (sacca dhamma). He also gave sacca dhamma to Anatthapindika at his death bed. It should be this kind of talks).
If the dying person had time & listened to the Buddha’s talk or one of the disciples’ talk (Here Ven. Phugguna listened to the Buddha’s talk) If you don’t have time for these & contemplate by yourself near death. At near death usually dukkha vedana will arise. Contemplating it as impermanent, oppressive, dukkha sacca khandha & follow with maggan.
Therefore in this way is dying with magga. Someone in pain is the nature of dukkha vedana. With the arising & vanishing that vedana disappears. Vedana is anicca & contemplative mind is anicca nyan. It’s not easy to listen talk near death. You have to look for a person to give talk.
Also he must be a person can give sacca dhamma. (Nowadays is easy because we can access recorded tapes on Dhamma. Some of Mogok Sayadaw’s close disciples were dying by listening to his recorded tapes. In Sayadaw’s Biography, once time he mentioned to a disciple the benefit of recorded tapes & recorder.
If we can use it properly even it can send us to Nibbāna, & blissful births. Using it wrongly send us to hells, animals & ghosts realms. Nowadays medias are choosing the second way. Doors to hells, animals & ghost realms are opening to most of us).
Therefore the best way of dying is with one’s own contemplation or practice. King Milinda asked; “Can All attain Nibbāna?” The answer was not all. The one who can attain Nibbāna is: ① What should has to be known with penetration must penetrate it.
What should has to be known with analysis has to be analyzed. ② What should has to be abandoned has to be abandoned. ③ What should must be realized has to be realized. ④ What should has to be developed has to be developed. (All these are about the Noble Truths). One who knows the truths will attain Nibbāna. [This is no. ① point].
If you don’t try even one of them & only has zero left. And then I myself can’t help you. If you try one dukkha sacca & all are included. (This was from Saccasaṁyutta) The maggan analyze it as dukkha sacca. So it includes magga sacca. Magga arises & samudaya ceases. Khadhanirodho nibbānaṁ – the cessation of khandha is Nibbāna. And nirodha sacca appears.
Dhamma Talks by Mogok Sayadaw--Part 11-11
發表於 : 2019-04-12, 13:30
 Dependency is Wavering
In the Petakopadesa Text (and old commentary) mentioned as, if someone was wanting to enter the stream had to fulfill these 2 factors. ① Listening to sacca dhamma; ② and after that had right attention, such as materiality, feeling …… consciousness, dukkha sacca, etc.
There are 2 ways of knowing the truth. Knowing by hearing from a teacher’s teachings. And practice accordingly to the teaching & knowing directly, making decision by oneself. Right attention also 2 kinds. Right attention from the teacher’s teachings. Right attention come from direct practice.
Decision comes from right attention and with the practice will realize the Path Knowledge. By knowing thoroughly as real dukkha sacca & dukkha disappears (khandha disappears). You know dukkha exists & also not exists. It’s penetrating dukkha. & realizing the cessation.
Only can make one’s own decision that the 4 Noble Truths will be completed. Heavenly mansions in the celestial realm, hell fire & woks in the hell has arisen are waiting for us. Here dukkha ceases & all these things ready for us are disappeared. With dukkha ceases & the disappearance of the results, these are happening at the same time.
So you ought to do this task. If you still don’t arrive to this end of knowledge & shouldn’t relax or feel safe. We have uncountable wholesome & unwholesome kamma of our own.
[The untrained mind usually takes pleasure in unwholesome things. The defiled mind only doing defiled things. Therefore we can justify our wholesome & unwholesome – merits & demerits.]
You have to demolish the 4 painful rebirths from here. Must take it seriously for your own matter. You have a lot of your own debts. You are still imersion in pleasures. What kind of people you are?
The Buddha taught the way to Nibbāna. Tanhā & ditthi are connecting to each other, as e.g. my son, etc. If you always have dependency on tahā & ditthi & in the state of wavering. [Sayadaw gave the following example. Orchids grow on a rock; with the earth quake, the rock is shaking & the orchids also.
In the Channovada Sutta, Ven. Mahācunda (Sariputta’s brother) was reminding to Ven. Channa, who was very ill & wanted to commit suicide. He told to Ven. Channa, the Buddha taught the monks constantly given close attention to this point.
For someone had dependency was wavering. Someone was independent was no wavering. Without wavering & there was tranquility & no inclination. Without inclination, no coming & going, nor passing away & being reborn. There was neither here nor beyond nor in between the 2. This was the end of dukkha.]
Our khandhas connect with tanhā & ditthi, e.g. if you’re sick. The khandha is always changing & perishing. If you always have affection to the khandha with tanhā & ditthi & it’s always connecting. These 2 dhammas are very important. (i.e. tanhā/ditthi & khandha).
You’re very pleasing with the wavering. If khandha & tanhā/ditthi are not connecting & no wavering. How to do it for not having wavering? By watching & observing the khandha & you’ll see its unstoppable perishing? If you see impermanence & tanhā/ditthi are falling off. Tanhā & ditthi are the closet to our khandha.
Vipassanā is watching & observing the nature of the khandha for what is happening to it. If, it’s rising & falling & just knowing it as rising & falling. If, it’s in dukkha & just knowing it as in dukkha. If, it’s showing not yours & just knowing it as not yours. Watching & observing it like a stranger (alien) & will know the anatta nature. Someone not in wavering, mind & body are peaceful & free from kilesa.
By knowing its nature thoroughly free from kilesa. Doing the sitting & observing do you need to be taught? Watching & observing with nyan & the khandha’ll tell its nature. With a lot of contemplation will understand dukkha nature. It has dukkha & only tell dukkha to you about dukkha.
Dhamma Talks by Mogok Sayadaw--Part 11-12
發表於 : 2019-04-12, 13:36
 The Creator
After you know how bad the mind is & will become disenchantment with it. Therefore let us contemplate the mind. The result of this khandha came from kamma. Could it be done by itself alone? You must ask me. Did it has any leader above him? The mind is controlling & governing on kamma.
Mind is the cause & kamma the result. Kamma is so strange & wonderful & the mind also. With the mind, in the future the result will arise. You’re following the path without ending. Does everyone has the same result? For example, body, face, etc. It’s not the same that there is something controlling it.
Kamma strangely making the construction & each one of us is not the same. Living beings fall into hells are in different types of hells. With different kinds of kamma & different kinds of result arise. If you ask why kamma can give different kinds of result? At the time of doing kamma the mind is strange & wondrous. As the mind is so strange & wondrous, the kamma also.
With the strange & wondrous kamma & the result khandhas are also strange & wondrous. Someone can’t control his mind & creates kamma like a blind elephant passing through the thicket forest. With blindly creating kamma the results will airse blindly/randomly. The Buddha mentioned the importance of controlling the mind in the Cittavagga/ The Dhammapada.
In the Aṅguttara Nikāya, a monk asked the Buddha 3Qs.
1 What is leading the world? (The mind is leading the world. All kinds of action are leading by the mind)
2 What is pulling the world? (The mind is pulling & pushing the world to rebirths, e.g. celestial realm, hell realm, etc. arise with the inclination of the mind)
3 With whom desire the world is following? (The world is following & arising with the desire of the mind)
The Buddha answered that the mind was leading the world. (The world was referred to the mind & body, the 5 khandhas or living beings)
For e.g. you have come here to listen talk is leading by the mind. Falling into the realms of becoming are leading by the mind. Now you know that who is the culprit leading living beings & wandering in saṁsāra. Our khandhas are controlled by the mind.
Before we didn’t know the master of kamma. Now, you have found the master of kamma. The mind makes you suffer & shameless in the 31 realms of existence. If you overcome/conquer the mind & everything is finished. Devadattta (the cousin of the Buddha) couldn’t control his mind & fell into hell.
Because of the mind living beings are arriving into the wombs of different kinds of animal, and taking rebirth anywhere. They are arriving into others’ mouths as corpses, etc. (i.e. as foods). People are taking these things as coming from kamma, so they don’t practice cittānupassanā. Instead they are making good kammas. Most wrong views have connection with the mind.
For e.g. It makes me angry, I want to eat, etc. Cittānupassanā is the quickest way to enter the stream. With the contemplation of vedana & it kills tanhā, with kāyānupassanā to lobha & dhammānupassanā to moha. Mind & feeling are arising together (sahajata). It’s like the fire & the light. If you can control/overcome the mind & the result of kamma also gone.
Therefore the mind is leading the world (i.e. answer to Q①). Again the mind is pulling the worlds. The mind is pulling it towards the family members & arriving there (i.e. the A to Q②). Again the world is following the desire of the mind. Because of the mind & volition (cetana/kamma) arises.
Because of kamma & the result of khandha arises. If you don’t kill the primary cause, is’t possible? (i.e. the mind & not kamma). The mind’ll make you becoming a being eating vegetarian or excrement. (People living in the poor rural area are using a deep pit toilet.
After sometime will see a lot of white worms appearing there. It seems they are wriggling & struggling among each other for the excrements. Nowadays human beings are like these worms, just only thinking about money, power, fame & sensual pleasure. Except money & pleasure never mention about moral issues.
The media & people behaviors testify this point) How much terrible it’s? Don’t listen with a normal ear. We must conquer it. If not it’ll conquer us, & becoming corpses in others’ mouths, in hell woks. Living in the egg shells & becoming worms are arranging by the mind.
If you can’t overcome to contemplate the sense bases (āyatana) with sense objects impinge on it & the mind’ll lead you here & there. The mind is making people crazy. If you overcome the mind, there are no craziness, ageing, sickness & death.
If you overcome the mind & no kamma arises. And without kamma & no ageing, sickness & death arise. (By using the reverse order of D.A process – patiloma & tracing the cause of birth, ageing & death, & it ending at sense bases-āyatana.)
āyatana ← phassa ← vedana ← tanhā ← upādānā ← kamma ← jati, jāra, marana. There are 6 sense bases. From cakkhāyatana ….. to kāyāyatana are matter (rūpa) & manāyatana is the mind. The cessation of sense bases are Nibbāna (from the Saṁyutta Nikāya).
Therefore the Buddha said, there were no cakkhāyatana ….. manāyatana in Nibbāna. If you want to arrive Nibbāna have to make the mind ceases. Therefore the Buddha said that there were no sun & moon, āyatana existing in Nibbāna.
Let us contemplate manāyatana – the mind. Normally if the mind arises it leading to feeling …… action (vedana …. Kamma). In the whole saṁsāra we didn’t cut it off that the khandha processes were continuing. Without cutting off we are running in a circle.
If you overcome the mind & the world of living beings will end (satta loka). I am encouraging you to work hard for the overcoming of the mind. It’s only following behind the mind with magga. Every time mind arises contemplate its impermanence. You’ll complain as it’s difficult to follow behind the mind every time arises.
Normally you’re following downstream with the mind. Downstream is always easy. You’re easily following behind phassa to kamma. Now, you have to follow only one (the mind). During the 5 steps you’re not tired. (i.e. phassa → kamma) For this only one step & you are saying tired. So what can I do.
If you keep the playful monkey for quiet & it’ll not happy (here monkey is the mind). You have to follow behind the mind every time it arises. If not after the 5 steps & you’ll fall into the wok (hell). If nyan can’t overcome the mind & kamma’ll influence you.
To overcome the mind is very important. In the Dhammapada it had mentioned that someone could train the mind was leading to Nibbanic Happiness. Let us tame the mind with maggan. The mind is also making the material world of breathing (in/out breathing mind). The air follows behind the mind. If you’re breathing long & it’s long.
The matter arises in accordance with the mind. At walking if the mind is fast & the body also walking fast. We had missed with every Buddha was also by it. It’s clear that the mind is controlling us.
(Sayadaw continued on the practice of cittānupassanā using the simile of a spider). Contemplate the impermanence of the mind arising from the 6 sense doors. You have the khandha process, so asking you to cut its dukkha. With magga following behind the mind & can’t continue the khandha process.
The ending of the mind is the ending of the khandha. Then you will attain Nibbāna in this life. Tanhā also can’t follow behind the mind & saṁsāra is cutting off.
Dhamma Talks by Mogok Sayadaw--Part 11-13
發表於 : 2019-04-12, 13:39
 Not a Soul, an Intrinsic Nature
The Buddha’s Doctrine is to know the arising & passing away of phenomena. This is every Buddha’s Doctrine by watching & observing the khandha, except impermanence & you can’t find hairs, teeth, etc., How do you observe & see it? You have to learn the way from a good teacher, with observation & will see it.
If you have this knowledge, tanhā, upādānā & kamma will cease. Only by seeing impermanence that you are becoming the Sāsana insider (can be said as a true follower of the Buddha). Even universal monarchs (cakkavati rājas) could give the five precepts (sīla).
Outside the Sāsana the Velama brahman (the Bodhisatta) had performed the greatest dāna (offerings). With only dāna & sīla will not attain Nibbāna. But it also needs to do the practice (Dāna & sīla are the supportive conditions & not the direct ways.)
If you are still not seeing the impermanence yet, even though born during the Sāsana is still an outsider. Only by discerning impermanence & ditthi will fall off. By seeing the arising or vanishing & becomes an insider. Then you have the seed of liberation. The knowledge of in accordance with the truth arises in your heart (because of anicca dukkha sacca).
With this knowledge will continue to know the higher knowledges. Discerning impermanence is a cūla-sotāpanna, and will not fall into the painful birth for one life (i.e. next life). If not near death kamma (asanna) can come in & disturb you to fall into painful birth (gave the e.g. of Queen Mallika & the monk Tissa)
So you have to practice hard to discern anicca. Someone not seeing impermanence is sticking with ditthi. And seeing it as an entity & can’t free from the sphere of concept. A type of vedana is arising & if you can discern it as not there with the contemplation.
In this process, the arising & vanishing are the duty of the phenomena (dhamma) & discerning with the contemplation is the duty of the yogi. Even if you’re not observing or looking at it, & also has impermanence by itself. It’s the fixed order of phenomena (dhamma niyāma).
Someone observing it will ditthi fall away & closing the doors of painful existence. If not, ditthi will arise & open the doors to painful existence. Knowledge is closing the doors of painful birth & ditthi opening it. In your heart there are dhamma opening the doors of hell & closing of it.
These are wrong view & right view. If you want to close the doors of painful existence & don’t neglect what the khandha are showing you. I am often reminding you of to be mindful, diligent & contemplate with wisdom.
If you observe in this way & will see it. What is the benefit of seeing impermanence? Tanhā, māna & ditthi will die. Be mindful is satima. Diligent is atapi. Contemplation with paññā is saṁpajañña. These came from the Satipatthāna Pali. Has to practice with 3 of them? Not at all, it comes together. These dhammas are can’t separate.
Khanda is impermanent, therefore the person & being are disappeared. It becomes right view & wrong view has to be disappeared. Its intrinsic nature arises & its intrinsic nature disappears are seeing impermanence. It disappears without a person nor a being. Ni-satta, ni-jiva, sabhāva – this is not a person, nor a soul and just only an intrinsic nature.
Ultimate phenomena (paramattha dhamma) are phenomena of intrinsic nature (sabhāva dhamma). All khandhas are sabhāva arise & sabhāva disappear. Each one of them is sabhāva. (Sayadaw explained them with the example of a lightening). If you discern ni-satta, ni-jiva, sabhāva are seeing rightly.
Every day I am teaching you are about wrong view & right view, & only changing the forms. I make your wrong view into right view. I am helping you discern impermanence (If we study many Sayadaw’s talks can see these points. We can understand the compassion of the Buddha & his noble disciples.
Nothing is more important than closing the doors to painful & miserable births. Even a real Bodhisatta couldn’t escape it. We can see it in the Jataka Stories of the Bodhisatta. Anyone didn’t had the prediction from a Buddha in the past was not a real Bodhisatta & just only in name).
Dhamma Talks by Mogok Sayadaw--Part 11-14
發表於 : 2019-04-12, 13:42
 Why Can’t Discern Dukkha?
To know the present dukkha is important. First, to know the present dukkha, & the second become afraid of it are important. If you don’t afraid of the present dukkha, & will not afraid of the future dukkha. This khandha is present dukkha.
If you only know ageing & sickness, knowledge can’t arise. To know the dukkha of at the time of healthiness is important. Only that you know the real dukkha. If you know the dukkha of ageing, sickness & death, is called saṁvega dukkha. With this kind of dukkha, the path (magga) not arises.
To know the dukkha of when you’re healthy can lead to Path & Fruition Knowledges. Dukkha comes from groaning & crying can’t lead to magga. Knowing dukkha with the healthy body in activities can lead to the Path Knowledge. People were still healthy when they went to listen the Buddha’s teachings.
Dukkha with pain &aches are pathaka dukkha. Pathaka dukkha are distinctive dukkha. Even animals can know it. Dukkha arises at the time of healthiness can lead to the Path Knowledge. You can see this only with nyan eye. And can’t see it with the ordinary eye.
This is called apathaka dukkha. After getting old don’t practice & you’ll get only saṁvega (It means with old age difficult to do the practice). You can’t attain Path & Fruition Knowledges. Apathaka dukkha exists but not in a distinctive way. And observe with nyan, you will know it as real dukkha.
Pathaka dukkha is everyone can see. And apalhāka is not everyone can see it. People are practicing without samādhi that can’t see apathaka dukkha.
(This point was the Buddha said to the monks). For 10 minutes or 15 minutes let the mind concentrates on the meditation object (here the breath). If the mind not running away is samādhi, but no penetration yet. It’s just only samādhi.
Therefore if you all are arriving here, I am asking you to sit for samādhi 20 minutes or 30 minutes. (Sayadaw gave short instruction for ānāpāna samādhi. If someone went to his place & practiced for sometime, he asked to develop strong enough samādhi before vipassanā)
After developing calmness of samādhi & turning towards the khandha will see the apathaka dukkha. You’ll attain Path & Fruition Knowledges only with good health. And at near death you can’t and will only see pathaka dukkha (without the practice only see pains).
The Buddha was asking us to practice when we were still young. At the time of the Buddha most people attained Path & Fruition Knowledges when they were healthy. Only few had realized it when they were sick. These people were also had previous experiences. After with calmness of samādhi you have to observe the 5 khandhas. Don’t observe all of them.
The Buddha taught 4 satipatthāna. You have to look for the most attached object. Mostly attach to the mind with wrong view. (Sayadaw gave instruction for cittānupassanā) The saying of paramattha sabhāva means the ultimate phenomena have only intrinsic nature. Not as a body,
for e.g. you see the itching & then it’s not existing. It’s intrinsic nature arises & vanishes. It’s ni-satta, ni-jiva – free from a person or a soul & you only see its intrinsic nature. We give the names just for knowing them, as examples, seeing mind, hearing mind, itchy mind, etc. (i.e, to know the arising object for contemplation).
Dhamma Talks by Mogok Sayadaw--Part 11-15
發表於 : 2019-04-12, 13:46
 Becoming & Not Becoming
Becoming again is dukkha. It’s dukkha sacca. Not becoming again is sukha - happiness. It’s nirodha sacca (Sayadaw mentioned many kinds of dukkha. because of the body). Not becoming again is Nibbāna. It’s all kinds of dukkha not arising. You have to practice with the mentality of not becoming again.
This is practice for the dying of bhava tanhā – craving for becoming. So you have to practice it very quickly. If becoming again & you’ll be suffered. It needs to be watched & observed your khandha (Sayadaw was using Ven. Sariputta’s gatha on the practice as an instruction.)
You have to reflect &contemplate this khandha again & again with knowledge. As example, you watch & observe when vedana arises & will see its arising & passing away again & again. It was including with the becoming again & again. All these are dukkha.
If the knowledge becomes sharper will discern more. You will see the becoming again & again. Don’t be let it out of sight. I am teaching you the way of to know the becoming again. I want you to know the becoming dukkha. At first, it’s dukkha. After sometime the knowledge becomes sharper & penetrate it as real dukkha.
In reality it’s the truth (sacca). Seeing dukkha & real dukkha are quite difference. If you ask me; “When’ll the Path Knowledge arise?” The answer is seeing only dukkha & not arising yet. But seeing the real dukkha & it’ll be arisen. The day when the truth arises will enter the stream.
By observing the becoming dukkha again & again & will know the real dukkha. With the right knowing & become vijjā udapati – knowledge arises. In the heart base knowledge arises (i.e, the hadaya vutthu). During the time of knowing the becoming dukkha again & again, our dying & suffering are never ending.
We are dying with the ageing & death dukkha carrying with them. Then we know kicca nyan – the knowledge of its functioning (i.e. the oppressive nature). We are burning with the fire of ageing & dath carrying with them. With the function of burning & it disappears.
If you are becoming again & will suffer again in this way. And then kicca nyan is becoming clear. Knowing its vanishing is sacca nyan. By seeing kicca nyan very well & latent disposition ceases (i.e. anusaya).
It means contemplation very well with kicca nyan & will enter the stream. This is kata nyan – knowledge of seeing the ending of dukkha and arises by itself. It’s knowing with the after practice. Knowing the arising dukkha & the vanishing dukkha are sacca nyan. Knowing the oppressing & vanishing is kicca nyan. If the knowledge becomes more &more sharper & you don’t want it anymore.
If you are fear & disgusting of becoming again & it ceases. If you contemplate the vedana & the vedana ceases, if the mind & the mind ceases. Knowing dukkha not exists is kata nyan. Dukkha not becoming again is Nibbāna. If you don’t discern becoming again & can’t attain the Path Knowledge in this life.
If you are discerning it & no need to worry about it. If you don’t see it, then it resists as a bodily concept & not discern dukkha. This is a padaparama person or double rooted person (duhetuka). If he is doing the practice and only developing parami in this life (But will has the potentiality for the realization in next life).
If he discerns becoming again & has the potentiality of attainment. He is including among the people of ending dukkha. Now you know how much important of discerning impermanence. Udayabbaya ñāna, banga ñāna all are discerning of becoming again (i.e. knowledge of rise & fall, knowledge of dissolution.
Except the Path Knowledge, all insight knowledges are discerning the becoming again). The reason of not becoming again is the ending of saṅkhāra dukkha. It is the unconditioned Nibbāna. The happiness (sukha) of not becoming arises, which is Nibbāna. At the ending of becoming again is the existence of Nibbāna.
Not arising of becoming again is Nibbāna. Dukkhassa antaṁ karissati – at the ending of dukkha is seeing Nibbāna. Every time seeing the impermanence; ditthi & tanhā which lead to woeful planes are hiding underneath. Because the knowledge of seeing the becoming again that like a hidden disease & not a cured one.
If you not continue to do the practice & I’ll pull you down to the woeful plane. So kilesas are hiding there & waiting for the chances. People are not doing vipassanā & kilesa diseases are always in a stimulated states. Therefore you have to practice until seeing the becoming not rises again.
Only then the hidden disease disappears & the waiting kilesas are gone. Becoming again is dukkha & not becoming again is sukha. In the saṁsāra it’s only in this way. With the contemplation it’s also in this way.
Dhamma Talks by Mogok Sayadaw--Part 11-16
發表於 : 2019-04-12, 13:50
 Don’t Live & Die with Ignorance
Listening to the dhamma talks are the same as study the Teachings. By turning inwards to the khandha with knowledge & attaining yathābhūta ñāna is quite beneficial (i.e. the knowledge of as it really is or rise & fall) The Buddha was concerned for the monks & giving the 4 types of rain as examples to teach them (from the Aṅguttara Nikāya).
These 4 types of rain are:
① With thundering & not raining
② Without thundering & raining
③ Not thundering nor raining
④ With thundering & raining.
The Buddha taught with compassion & wanted them to practice. The first one is someone has dhamma knowledge but not practice. The 2nd one is someone not has much knowledge but practice intensively what he has known. Let’s say with one of the satipatthānas & getting the result. The 3rd one is someone without knowledge & practice. The 4th one is someone has dhamma knowledge & practice.
You older people must practice like the rain without thundering & raining (most older people were sitting close to Sayadaw). You shouldn’t behave like the 3rd person. The 4th person is a very good one. There are more second type of people. Therefore no need to be in low spirit.
When did the letters start to appear? It arose only after the Buddha was passing away. At the time of the Buddha & before letters arose, there were more people attaining liberation. Wisdom has the powerful quality of penetration.
If we are choosing something in the world, wisdom is the noblest & sharpest thing. If we’re not doing the task of wisdom and have to be born & died in the darkness. This saying is you’ll die with ignorance-avijjā. Also it’s starting with ignorance (i.e. The D.A process).
King Milinda asked Ven. Nāgasena; “What are the differences between wisdom & knowledge?” (paññā & ñāna). They are the same. Non-delusion (amoha) is also paññā. If you know the 3 characteristics & it’s paññā. Anicca exists & you know anicca, it’s paññā.
Other characteristics are also in the same way. Anicca, dukkha & anatta are objects of conditions – arammanapaccayo, & because of them knowledge on the objects – arammanika arises. Because of dukkha & the knowledge of dukkha arises; because of anicca & the knowledge of anicca arises, etc.
If no-one teaches anicca, dukkha & anatta, paññā can’t arise. (Therefore only a Buddha had arisen & beings had the knowledges). Ignorance covers up the 3 characteristics. We are born with ignorance. I am asking you to do vipassanā is to know the reality.
Therefore never forget that the knowing has to be in accordance with the reality. If the light of wisdom appears & the darkness of ignorance has to be ceased. Also if the darkness of ignorance appears & the light of wisdom has to be ceased. Wisdom & ignorance both of them cease.
What are the differences? Their cessations are not the same. For e.g. the mind of wanting to eat arises. If you know its cessation & it’s paññā. If you don’t know & other minds continue to arise, it’s ignorance. As e.g. I’ll go & buy this food. For a vipassanā yogi, knowing dhamma arising here & vanishing here is paññā.
With the disappearance of ignorance that you see the existence of impermanence. If not seeing the impermanence, even living for 100yrs is not a good long life. And at near death becomes sorrow, lamentation, etc. are the cause of not knowing (avijjā/ignorance). Therefore die with ignorance & take rebirth in the wok (hell cauldron).
(At here Sayadaw was reminding & encouraging his disciples with saṁvega not to waste their times & did the practice). An earthworm was born in the darkness & died in darkness. It represents ignorance/avijjā. If we are not seeing impermanence yet & living with ignorance.
If I explain & you’ll see it. For e.g. a sound arises & passes away. If you don’t pay attention to the hearing & vanishing, it’s nice to hear will arise (for a pleasant sound). In the case of paññā also after seeing the vanishing & ceases (the contemplative mind/nyan). But the kamma of paññā bhavana is not ceasing. (The potential energy of nyan). It arises again & you know it.
I am talking about the power of vipassanā nyan with one discerning. Kind Milinda not cleared about this point, so Ven. Nāgasena gave an example. At night wrote a letter under a light. After finished the letter & the light went out. But in the morning went to see the letter & the words were still there. It was like the energy of kamma. Each time with the discerning & the paññā energy are leaving behind with the mind.
Therefore if you continue with the contemplation & seeing impermanence. So discerning of one impermanence is very important. If not you’re an earthworm. Mostly you lose the attention of rising & passing away. Because, it’s covering up with ignorance/avijjā. I am urging you that when still healthy & practice hard to become paññā.
(continued to talk on Satipatthānasaṁyutta) For e.g. wanting to eat something arises & if you only know the wanting to eat mind, it’s satipatthāna. It’s not becoming bhavana yet. Only after the arising & knowing the ceasing becomes bhavana. Whatever mind arises & observe to know its vanishing.
Vedana are also in the same way. A person with samādhi will know its arising at everytime. Satipatthāna bhavana is called magga (the path factors which see impermanence) Even don’t have book knowledge, you can contemplate to discern it. If you see impermanence and will attain Nibbāna. (Sayadaw continued to talk other things; about impermanence with the simile of dawn time, & then listening to sacca dhamma & wise attention.)
Dhamma Talks by Mogok Sayadaw--Part 11-17
發表於 : 2019-04-12, 13:54
 Wise Attention & Wisdom
Wise attention (yonisomanasikara) means anicca exists & can make the attention as anicca. For the other characteristics also in this way (including asubha – loathsome/foul). With the wise attention & nyan follows behind. With wise attention & nyan cut off kilesa/defilements.
Wise attentions is paramattha dhamma (ultimate reality). Nyan cutting off kilesa is also a paramattha dhamma. Both of them are mental factors (cetasika). Wise attention is the first & cutting off kilesa is the 2nd. Both of them are dhamma cutting off kilesa. These 2 points are important for people practicing vipassanā.
King Milinda asked Ven. Nāgasena; “What are the differences between wise attention & wisdom?” (Ven. Nāgasena gave the example of cutting off the rice plants with a sickle). Here wise attention is turning towards the object. Only with the including of nyan that kilesa is cutting off. Including with both good attention & nyan that the vipassanā journey will be succeeded.
Only with both combine will see impermanence & kilesa will be cut off. (Connection with wise attention Sayadaw told about the story of Prince Jayasena & Ven. Bhūmija. Jayasena asked 4Qs to Ven. Bhūmija) These Qs were:
① Some people making wishes, prayers & practice, but not attain the Path & Fruition Knowledges.
② Some people not making wishes nor prayers, but with practice & also not attain the Path & Fruit.
③ Some people sometime making wishes & prayers; & sometime practice, also not attain Path & Fruit.
④ Some people not making wishes/prayers nor practice.
So not attain anything. What are the reasons behind these? Ven. Bhūmija answered; “With unwise attention will not attain anything and I never heard about these things from the Buddha. This is my view about them.” I refer to this story for the importance of wise attention.
For e.g. on the hand a painful feeling arises. If you don’t see its vanishing & it’s without nyan. For the painful feeling you have the attention, so you know it. Painful, painful is satipatthāna (here the mental noting of the arising of pain). Not knowing the pain disappears is without nyan.
If you know the vanishing & knowing the not existing. Before you only know the existing. You have to note this point. If you only knowing the pain (i.e. painful, painful) & it’s yoniso – wise attention. It’s not including wisdom yet. I am now talking about the important point.
If the pain reduces & the big pain disappears. Only with wise attention not attains Nibbāna. Only nyan can follow behind & will realize it. It’s the dhamma instantly leading to Nibbāna that I am talking about its important.
In the Satipatthānasaṁyutta, it mentioned that with only satipatthāna not attained Nibbāna, but must include the satipatthāna bhavana. Satipatthāna only knowing the arising dhamma & satipatthāan bhavana knowing the vanishing. Satipatthāna is yoniso & satipatthāna bhavana is paññā.
Only just knowing the arising & not the vanishing, then no maggan follows. Therefore it doesn’t cut off D.A process. I am talking about the important point for someone wanting to realize Nibbāna instantly. Therefore I am urging you all, for practicing to know the arising & vanishing.
For e.g. in drinking water, & you feel that it’s good. You have to contemplate to know its goodness. And also think about its not existing (i.e. it’s existing and not existing). Knowing its goodness is satipatthāna. Knowing its goodness not existing is satipatthāna bhavana. In this way the D.A process is cutting off. Another e.g. is; I am angry is satipatthāna. If you don’t know the angry mind disappears & not becomes bhavana. Only knowing anicca becomes bhavana.
Therefore I am exhorting you as have to know the arising & vanishing. Knowing the arising is wise attention & not including nyan. Therefore whatever mind arises, have to know the arising & vanishing. (Sayadaw gave another example for the hungry mind) Knowing the hungry mind is with right attention. Not knowing the hungry mind disappears is not including nyan, & continues the dependent arising process.
(Sayadaw continued about right & wrong attention/yoniso & ayoniso with the simile given by the Buddha. A man in need of oil would pile gravels in a tub & press it, even made a wish for results, having made no wish, both having made a wish & no wish, & neither having made a wish or nor having made no wish. He would be incapable of obtaining results).
Right attention is the main point. Wishes & prayers are not. With right attention & can follow with nyan, & will arrive to Nibbāna. Practice is the main task & right practice is important. D.A process is supporting this point. You don’t need to choose a place for practice. You can do the practice where the mind arises. The problem is you don’t do it. Mind will arise wherever you are.
(Sayadaw gave another example of a cow.) If you want milk by twisting the horn of a cow & can’t get it. Therefore it’s important to practice rightly. If discerning impermanence & it’s bhavetabba & getting magga. By getting magga & have the benefit of cutting off saṁsāra.
Dhamma Talks by Mogok Sayadaw--Part 11-18
發表於 : 2019-04-12, 13:59
 Human Characters
Satipatthāna is making the 5 khandhas into 4 groups. The reason behind is for many life times people have lobha – greedy characters contemplate feelings - vedanānupassanā. If have wrong view – ditthi characters contemplate minds – cittānupassanā. With weak intelligence contemplate forms – kāyānupassanā. With sharp intelligence contemplate dhammas – dhammānupassanā.
Forms have the body & easy to discern (or coarser phenomena). People have different characters that, have 4 types of contemplation. With the wrong arrangement of the process in practice & can give the wrong meditation. (It’s not wrong with the system but with the character)
For e.g. only after killing ditthi & comes for lobha. And after dispelling ditthi with the teaching & should do vipassanā. If not it is only wasting time & will end up with tiredness. It’s like a monkey gets a coconut fruit. Someone prefers sour taste is a dosa person. Prefers sweet taste is lobha person. Prefers bitter taste is a moha person.
Whatever they prefer & eat accordingly to their characters. Dosa person is closer to nyan. So give him dhammānupassanā. He is a blunt person. Someone has a lot of thinking & planning is thought (vitakka) character & give him the ānāpānasati.
You have to contemplate whatever preference according to your character. Faith – saddhā character was excessive faith & no wisdom. And paññā character penetrates things. There are 6 types of character. Vedana nirodha tanhā nirodho – with the cessation of feeling & craving also ceases.
Therefore give vedana to a lobha character. If someone has sharp knowledge & with the meditation on truth is easy to success. In the end the arising dhamma has the nature of cessation. So if you discern impermanence is all right. At last all of them converge at impermanence.
If the practice is not a suitable one given by teacher or taken by oneself & it’ll be taken time. This is not easy to become a meditation teacher. The lobha person is walking slowly. His sleeping place is always clean & tidy. A dosa person’s place is in a mess. He is wanting to be quick & pressing his front feet in walking.
Therefore if you checking his sandals at the toes’ places have deep impressions. A moha person doesn’t has the straight foot steps. (For the important of a teacher, Sayadaw gave the example of Ven. Sariputta & Ven. Anuradha).
A person has wisdom becomes conceited and contemplate the impermanence of māna (conceit). A person with sharp wisdom & conceit, give him dhammānupassanā. First thing is taking the meditation method according to one’s character.
After that must dispell wrong view. And then must contemplate the impermanence. I am not just giving for a talk but for the way of practice. Stripping off ditthi has 3 stages; knowing, developing & abandoning (theory, practice & result). (continued on the Anuradha’s story).
Form or matter (rūpa) is changing & perishing. Changing means disbanding one’s nature. Perishing – also the same. Disbanding one’s nature is anicca. Form disbands form’s nature & vedana disbands vedana’s nature. Other khandhas also know in this way (i.e. perception, kammic formation & consciousness). This is form, this is vedana, etc. are stripping off ditthi with knowing.
Knowing the disbanding of one’s nature with contemplation is vipassanā. Knowing by falling away ditthi is with perception (saññā). It’s learning from a teacher. It’s not with wisdom yet. Paññā also has 2 kinds; lokiya & lokuttara paññā – mundane & supramundane wisdom.
Let’s do the practice. First, must strip off wrong view with mundane wisdom. For e.g. form is disbanding its own nature. Does it still has form there? Know the other khandhas also in the same way. If you can discern the disbanding of its own nature is mundane wisdom. It you still seeing form as form is not tirana pariññā yet (understanding with developing).
Only seeing the anicca lakkhana – the characteristic of impermanence & D.A process will be cut off. We’re talking as cittānupassanā – contemplation of mind. It’s necessary that we have to use it. It’s not only contemplating as mind. But also have to discern the impermanent characteristic of the mind.
If you’re still seeing it as mind is a nutty person. For e.g. a mosquito bites you. From the not itching vedana & it becomes itching vedana. This is changing & disbanding its nature. If you’re discerning in this way, practicing in the morning & will realize Dhamma in the evening.
This was taught by the Buddha. If you’re still not discerning anicca lakkhana & not right yet. Dhamma is inviting you, ehi passiko (inviting one to come & see) – calling you to observe the nature of its cessation. Or the cessation of the dhamma is calling at the magga dhamma.
When the maggan arrives here; does it still exist? The not existing lakkhana is anicca lakkhana. Not really existing dhamma is only a concept. Knowing from the existing to not existing dhamma is lakkhana. The inviting dhamma & the contemplative mind have to be in accordance with each other.
The object of contemplation is inviting you & also not existing after that, because rise & fall are very fast. At the time of the contemplative mind observing it & seeing the not existing of it. You must see the lakkhana.
In our speech is talking about the contemplation of impermanence. If talking rightly, you have to contemplate the anicca lakkhana. Seeing only the not existing is its lakkhana. For you to note; seeing from its existing to its not existing is anicca lakkhana.
Follow ehi passiko with sanditthiko is seeing the lakkhana (i.e. inviting dhamma & seeing dhamma). Still seeing vedana is nāmapariccheda ñāna – knowledge of discerning the mind (here vedana). The mind is inviting you & also disappearing. If you can follow with every calling & seeing its lakkhana (i.e. seeing its not existing).
You must know the calling & also have to contemplate it, then will know its lakkhana. If you still seeing its entity is wrong. And seeing lakkhana is right. During the time of inviting you it’s there. When you contemplate of it & it’s not there. Whatever dhamma you’re contemplating & it must be this way.
The arising dhamma inviting you & its vanishing shows the lakkhana. Hutava abhavuttena aniccaṁ – At the time of contemplation with the inviting & seeing its not existing is impermanent. If your contemplation is right & D.A process will be cut off. If not right & it’ll not be cut off. Not existing is anicca & nyan is lakkhana.
The object is anicca & nyan is lakkhana. The ways of stripping off ditthi are not the same. The time you discern form, vedana, etc. are with perception. With discerning impermanence is paññā. Ditthi falling away with perception still has the body concept. With paññā is without the body.
The differences are here. There is no existence of stability, me & mine. Mundane wisdom is good. We have to develop this wisdom. Every time dhamma arising have to contemplate its lakkhana. With a lot of contemplation & development even not seeing its perishing lakkhana. Not seeing is nyan becoming mature.
By killing ditthi & it become thinner. It’s staying there as anusaya – latent disposition. With anusaya vanishes & not seeing the khandha. Instead you are seeing the nicca lakkhana – permanent characteristic. It’s Nibbāna. If you’re discerning anicca lakkhana & it’s vipassanā nyan. Without it & changing from the conditioned to the unconditioned (from saṅkhata to asaṅkhata).
Dhamma Talks by Mogok Sayadaw--Part 11-19
發表於 : 2019-04-12, 14:02
 Not Becoming Dog Again
[Sometime Sayadaw’s talks were like a lion’s roar. Fearless & only regarding for the truths, not concerned about the listeners’ status & wealth. In the sutta, the Buddha described it very simple but profoundly. Because of Sayadaw’s sharp mind some of his profound talks were strong saṁvega & humorous. It could give the listeners different tastes of Dhamma/Dhamma rasa.]
In the Khandhavagga Saṁyutta, the Buddha taught clearly that we should not have affections to the dukkha khandhas. For this the Buddha gave the simile of a dog. A dog was bound with a collar & rope to a strong post. So it couldn’t run away from the post.
Only could run around the post with its collar &rope. It became an ageing, sick & dying dog at the foot of the post. The dog was eating, drinking, urinating & excreting near around it. Its ugliness was no end. The collar & rope were not cutting off & the post not came out. So, it couldn’t see any freedom. It was unpleasant for others to see it.
The Buddha was wanting to show our ugliness that gave this simile. The strong post represented the 5 khandhas. Attachment to the khandha was the strong rope. Taking them as me & mine was the ditthi collar. Deluded, crazy & blind worldling was the dog. Don’t take it as an offending remark. Your foolishness & stupidity are not different from this dog.
If you still have tanhā/māna rope, ditthi collar & clinging to the khandha post is like this dog. If you want to go celestial realms & brahma god realms are also the same way. Praying for the becoming is changing post; i.e. as human being, celestial being, etc.
Because you don’t want to be free as dog. The power of not knowing/ignorance is so great that people are saying things & doing things whatever they want. (Just reflect on nowadays human & the Earth problems).
Now, praying is only for becoming a dog. If becoming worse than that, just go to avici hell. Don’t be ended up with the artists, but at truth. (This referred to artists drawing & describing about celestial realms without really seeing with their own eyes.)
Khandha is dukkha sacca – the post, rope & collar are samudaya sacca & the dog is the sufferer (dukkha beings). Beings make their own posts, bind themselves with ropes & put on collars & running around their posts in circle. Showing themselves in the 31 realms of existence without shame. Not doing vipassanā practice, the post, rope & collar will be never broken off. And then will never be free from becoming a dog.
If you see the impermanence of the 5 khandhas & the post is broken off. Not connecting with tanhā & the rope also cutting off. And not seeing the khandha as this is mine, this I am & this is myself. (Not taking the khandha with tanhā, māna & ditthi).
From a crazy worldling & becomes a spiritual worldling (From andha puthujjana to kalyāna puthujjana). And then you’re not happy to be at the base of the post. You make the decision for digging out the post, so continue the contemplation. If developing to the knowledge of disenchantment & has the seed of a stream enterer. With the disenchantment & continue the contemplation without giving up.
If you choose one of the contemplations & all are including (with one of the 4 satipathānas). No need to contemplate all the 5 khandhas. With the knowledge of not wanting & free from this is mine, this I am & this is myself. The post, the rope & collar are falling off. Except vipassanā there is no other true refuge. If you have compassion for yourself & just do the practice. You must have to do it.