Dhamma Talks by Mogok Sayadaw--Part 12

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 12-20

文章 Nalorakk » 2019-04-16, 13:44

[20] Don’t Waste Your Precious Times

You don’t know that a thief is entering you khandha. Ageing is a thief. Taking your good eyes & leaving the weak eyes behind. Good complexion, good hair, good teeth, good mind & brain are not there anymore (Good complexion becomes dry with wrinkles, with colored spots & others, including ageing smell.

From black dark hairs become white & grey. Good teeth become bad teeth, yellow, broken, come out or shaky & painful. The mind & the brain not working well & properly. There are a lot to say on the working of the mind & the brain of ageing people.

There are a lot for contemplation with ageing. Before we were still very yound didn’t feel much about it. After getting old by oneself & has compassion for parents & old people). It’s stealing all the times. Because of the ageing – jāra thief & there are no more good kamma & nyan.

The comtemplation of dhamma are profound, & you’re arriving here with poor kamma & nyan. You have been wasted your good kamma & nyan with the 5 cords of sensual pleasure. The thief is stealing the properties & oneself also wasting it. Is there anything left? (In the audience there were some old disciples sitting in front of him).

Therefore you must use the short way to Nibbāna. With the long way it can be wasted the time & chances. With time moving on, you’re misusing the good kamma & nyan with sleep. And at the same time the jāra thief is stealing it. If you were in an early death it would be a great loss.

The short way is after the vipassanā knowledge & follow with the magga knowledge (i.e, insight knowledge & the Path Knowledge). Therefore don’t do the samatha practice. If you are developing samādhi, and death will overcome you with the poor kamma & nyan. It was like dying with the outside sāsana dhamma. Therefore I’ll not talk about the samatha practice.

Let’s go with the vipassanā samādhi ( In this Sayadaw was using the Susima Sutta & talked about the practice). Don’t do the ānāpāna & kasina practices. It takes long & you’re sure to die. I also don’t think you’ll make it. Preceding with the mundane path factors (i.e, the 5 maggans or insight knowledge).

After follow with the supramundane path factors (i.e, the 8 maggans or Path Knowledge). The saying of I am not like before means you’re in the stage of poor kamma & nyan. Let’s observe the arising phenomenon of now. If you see a visible form, there are 2 factors of seeing & knowing arise.

You must contemplate with insight to the now arising dhamma. If you can catch on the seeing & just do it. If not then try to catch on the visible form. The knowing mind arises at the heart. With the second mind rethink about the knowing mind (2nd mind observes the knowing mind). You’ll find out that it’s not there.

Why is that? As the knowing mind arises at the heart & the thinking mind also arises at the heart. The seeing arises in the eye. The knowing mind arises at the heart & vanishes there. When you think about it & not there anymore.

It’s like a sitting chair (Two persons can’t sit down on it at the same time or at the same moment.) Seeing the visible from & its vanishing are the arising & passing away of dhamma. The knowing as it’s not there is the magga. Try to practice not let the kilesas come in between the vanishings & the maggas.

The vanishing are always there. The problem is you don’t follow with maggas. If magga is not following & then kilesa will follow. If you’re not discerning the vanishing & then kilesa coming in between them. If you don’t contemplate, also kilesa comes in. These are the causes of not seeing impermanence. If you pay attention, will see it. If you don’t see it, then avijjā arises. That means kilesa come in. Don’t think about oneself as rootless (without wholesome roots) or 2 rooted (with only 2 wholesome roots) person. (i.e, if someone not discerns impermanence & shouldn’t speculate about it & just doing the practice). If kilesa not come in between the contemplation & vipassanā magga it will become mature. And then will develop to nibbida ñāna- disenchantment with the vanishing dhamma.

After that the path knowledge of not wanting of it will arise & complete with the 8 path factors. Is there including ay samathe practice?

(And Sayadaw continued with the Susima Sutta to support this practice).

Here had only 2 knowledges; these were the knowledge of discerning impermanence & the knowledge of seeing Nibbāna. It’s sure that at the end of insight knowledge and the Path knowledge which sees Nibbāna arises. (He recited the Pali verses & explaining them). So don’t practice samādhi separately & start from impermanence. Because you’re with poor kamma & nyan. This was supported by the Buddha & arahants.

(There was a research many years ago by the late Prime Minister U Nu of Burma. He was a strong supporter of Mahasi Sayadaw & the dry insight practice (vipassanā). He wrote his research in a small book about the Pali Tipitaka. One time he invited a Mahasi yogi monk who name & monastery were not mentioning. It was sure that this monk was not living in Rangoon.

Because after the research this monk flew back to his place by plane. They placed him in a room & he entered into the Fruition state for 6 days & 6 nights. U Nu arranged some men to observe him day & night in turn. He was sitting there all the times for 6 days & 6 nights.

It was sure that he was not in the absorption state because not a samatha practicer. The commentary mentioned about supramundane jhāna which arises at every stage of enlightenment. It has connection with the Fruition state)

文章: 418
註冊時間: 2017-03-03, 08:00

Re: Dhamma Talks by Mogok Sayadaw--Part 12-21

文章 Nalorakk » 2019-04-16, 13:48

[21] The Dangers of Ignoble Dhamma

[In human history no human being greater & nobler than the Buddha. After his enlightenment, he was thinking that better to have a refuge than without. Therefore he was looking for everywhere with his wisdom & power, & couldn’t find anyone to be his teacher & refuge. And he decided to take the Dhamma as true refuge.

The Buddha out of compassion, especially taught to human beings for 45 years. He penetrated the human mind, characters, nature, the problems & dangers came from immoral behaviors & actions out of greed, hatred & delusion. He described the causes & how to deal with them.

He also taught about moral wholesome dhamma, the causes & how to develop them. The most important of his teachings were to transcend all dukkha.

There were many suttas mentioned about the problems & dangers of human societies arose from immoral consequences. Human beings are part of nature. Therefore human immoral behaviors &actions (even their mental states) are important causes for natural environments & its disasters.

Even nowadays modern science knows about some of their connections but still not in a very clear pictures. There are also unseen nature, causes & things scientists will never find out. Because they are normal people & have a lot of defilements like you & me. With a defiled mind can’t penetrate thing thoroughly like the Buddha & noble disciples.

How the defiled mind, ignoble mind & the wholesome mind effect the physical world & nature was even had discovered by a Japanese scientist. He researched on water with the different mental states which changed the structures of the water crystals.

Even the Buddha mentioned some of the human immoral behaviors, un-natural or abnormal actions brought dangers & natural disasters in human societies and to the natural world. Some of them were unlawful lust (adhamma raga), wrong practices (miccha dhamma), corruptions & immorality of politicians, leaders & officials.

Now we see these unwholesome things happen more & more in today world. The only way to escape from these dangers & disasters are wholesome & moral educations which are the foundations of all goodness to arise. These wholesome dhammas are like the strong root of a tree, without it the whole tree will collapse.]

Heedlessness in good & noble dhammas is encountering with the dangers of ignoble dhammas. The heedlessness of impermanence is ignorant. It’s unwholesome & ignoble dhamma. Sabbe saṅkhāra anicca & dukkha.

All conditioned phenomena are impermanent & suffering. Sabbe dhamma anattā. All dhammas are not-self. Not discerning them is encountering with the dangers of ignoble dhammas.

Āsava samudaya avijjā samudayo, avijjā samudaya āsava samudayo-with the arising of taints & ignorance arises, with the arising of ignorance & taints arise. They are the same (they are like viññānaṁ & nāma-rūpaṁ). With the sinking & drifting the taints of dhamma will follow you. A heedless person will end up with sinking & drifting.

The dangers of starvation, diseases, etc. are not very frightening. You will only die in one life. If you are heedless in the steam of saṁsāra & it’ll never end with the dangers of ageing, sickness & death. The fault of heedlessness let the 4 taints arise.

The dhammas shouldn’t be arisen are ignoble dhammas. It’s not referring to a person. You’re not afraid the dangers in hand, instead afraid of the dangers not encounter yet. Internal dangers are more fearful (i.e, defilements, immoral & unwholesome dhammas).

Not seeing the inner dangers that saṁsāra is long for you. Not met the Buddha, not realized Nibbāna & fell into the 4 woeful planes were the reasons of encountering with the dangers of ignoble dhammas before. These unwholesome dhammas came to you because you forgot the impermanence. Even the impermanence are there & you don’t see it. With the ignorance & its companions of the foolish kammas arise.

Therefore we’re encountering with the physical & mental sufferings. The permanent homes of heedless people are the 4 woeful planes. If you’re heedless will encounter dangers. If not in heedlessness will realize Nibbāna. With mindfulness (sati) & observing with paññā will not be in dangers.

文章: 418
註冊時間: 2017-03-03, 08:00

Dhamma Talks by Mogok Sayadaw--Part 12-22

文章 Nalorakk » 2019-04-16, 13:53

[22] True Dhamma & Counterfeit Dhamma

[This was a dhamma talk to U Mar Din, an old business man from the delta area in lower Burma. He was leaving his business to his children to overrun it. And came to near Sayadaw for practice. During his practice with Sayadaw, his children were very often contacting with him for the business problems.

And later Sayadaw knew about it & at one time said to him; “If all of your rice & oil mills were burnt down with fire would be better for you”. He said to people near him with tears in the eyes; “Sayadaw is concerning for my practice, but I can’t put the matters away from me.”]

By knowing the dangers of the practice & will be successful. If you don’t know it in mundane or supramundane matters and will not succeed. During the practice you will encounter the danger. In the Kassapasaṁyutta with less monastic rules & there were more arahants. And with more monastic rules & became fewer arahants.

Why is that? With the true Dhamma existed & more attainments. With the counterfeit dhamma existed & the sāsana degenerated. (The Buddha gave the example of the real gold & the fake gold). There are 2 types of counterfeit dhamma. The counterfeit teaching & practice (pariyatti & patipatti)

(The corrupted teaching were the views & ideas of others which had controversies with the Buddha’s teachings in the Suttanta Pitaka).

You’re in old age & I’ll not talk about on teachings. If you prefer on vedana & vedana; if prefer on mind & contemplate the mind & their impermanence. It’ll arrive to the knowledge of rise & fall-udayabbaya ñāna. If you contemplate vedana; not seeing sukha, dukkha & upekkha vedanas, & instead seeing impermanence, it arises in the heart.

If you’re arriving to this knowledge & one of the ten insight corruptions will arise. These are not the true Path Knowledge but they arise & destroy the practice. The whole body is spreading out with light (obasa). The yogi is taking it as attaining the magga because of the light coming out.

It’s not the Path Knowledge but the yogi takes it as true magga & stops the practice. It’s lost for one life. It’s not the true magga & only stop at vipassanā magga (insight knowledge). These insight corruptions have to be arisen. Only with the correction of a teacher & can develop to the higher level. And if they arise & don’t stop there.

Light is matter (rūpa)dhamma & contemplate it as impermanence. After it ceases & go back to the primary object (i.e, vedana, mind, etc.). And then the meditation develops to the knowledge of disenchantment (nibbida ñāna), & after that arriving to the Path Knowledge.

Strong joy (piti) can arise to some yogis. If staying with one’s joy & not see the impermanence. Therefore after contemplate the impermanence of joy & returning to the primary object.

Tranquility (passadhi) also can arise & the mind/body become tranquil. Knowledge (nyan) becomes sharp & taking it as the Path Knowledge & stop the practice. All these come only once & not arising again. Contemplate all of them as impermanence & return to the primary object. There are more corruptions in the teachings to obstruct it.

(Sayadaw not mentioned of them. It seemed to be referred to new doctrines, views & ideas crept into the Buddha’s teachings.)

The Buddha with his knowledge of knowing the future (anagataṁ ñāna) & said that these things would be more in the later periods of the teaching (sāsana). First patisambhidā ñāna (the 4 forms of acumen), after that the 6 supernormal powers (chalabhiññā), triple knowledge (tevijja), stream enterer, no ariyan & will only has contentment with sīla.

(Even with the last one is not so bad. If we look into the today world, even this sīla is quite rare in human beings).

If cover up with sukha, dukkha & upekkha vedana & impermanence become hidden. The Buddha in the Satipathāna Sutta taught that, samudaya dhammanupassiva- vayadhammanupassiva- seeing the arising & the vanishing dhamma. Therefore it’s important to discern impermanence.

To overcome vedana & seeing impermanence become right dhamma. Then why the Buddha taught as vedanānupassanā? If not giving a name where you’re going to observe. The practice only in accordance with the sabbe saṅkhāra anicca (all conditioned phenomena are impermanent) is right. Only you say who dies & find out the asubha (the corpse).

For e.g., U Hla dies. You go & see it. Do you find U Hla or the asubha? In the contemplation of vedana; wanting you to see vedana or see the impermanence? I am talking that way not because I myself has the sharp knowledge. The Buddha asked to contemplate for seeing the samudaya/vaya. (i.e, arising & passing away) if you still discern vedana, then still in the stage of nāma dhamma.

It’s nāmaparicheda ñāna- the knowledge of discerning of the mind. This is the lower level knowledge. Only seeing the impermanence arrive to the knowledge of rise &fall-udayabbaya ñāna. This is the main point. With the contemplation of sukha, dukkha & upekkha must discern impermanence.

(Here disagreement can be come in depend on the different way of practice. So the interpretation of the Buddha’s teaching is not easy).

If you don’t see impermanence & sukha vedana connects to lobha, dukkha to dosa & upekkha to moha respectively. It’s very important. If you don’t contemplate impermanence with upekkha vedana connects to avijjā, saṅkhāra. And with dukkha vedana, connects to the end.

And with sukha vedana, connects in the middle. A person does not know the practice and connects to the 3 kinds of D.A process. For someone who knows the practice & sticks with the 10 counterfeit dhammas.