時間與無時間性
原題： Time and Timelessness
開示日期： 1960 年 4 月 19 日
時間就是輪迴的範圍；不受時間制約，則指向涅槃。太陽升起、落下，月亮盈虧，人們依此安立日、月、年；在這些日夜之中，五蘊不斷生滅，壽命一刻一刻縮短。表面上我們在度過時間，實際上是時間正在吞食我們。
《教誡給孤獨長者經》勸人不要執取眼、色、眼識及依它們而生的觸與受，乃至不要執取所見、所聞、所覺、所知的一切。給孤獨長者病危時，舍利弗尊者作這番深刻開示；長者感動落淚，因為過去很少聽到為在家人如此詳說不執取之法。
若照緣起的順序而行，時間就吞食我們。無明緣行，行緣識，一路到生、老、死；每一次反應都為未來五蘊準備條件。若以智慧逆向截斷渴愛與執取，便像是我們吃掉時間，不再任由時間把生死拖向下一輪。
把緣起中屬於現在五蘊與造業活動的一段列出來，可見八個環節：識、名色、六入、觸、受、渴愛、取、業有。沒有修行時，受之後生渴愛，渴愛後生取，取又推動業有，八項便全都向後運作。
有觀智時，前五項仍可依條件生起：有識、名色、六入、觸與受；但就在受處如實知道無常，不再轉為渴愛、取與業有。這不是把前五項消滅於日常生活，而是不讓後三項成為未來生的助緣。
從早到晚，我們以為自己在享用時間，實際上身體的良好條件正在減少，衰弱的條件正在增加。年輕消失，老年到來；健康消失，病苦增加；記憶、感官與力量也逐漸衰退。曾支持得人身的善業、今生可用的智慧與機會，都在時間中消耗。若仍只忙於欲樂，便是把珍貴資糧交給時間吞沒。
我們應在尚有力量時尋求解脫。五蘊每天都被日夜帶向死亡；死亡後若仍有渴愛，另一組五蘊又生起。禪師譬喻，這像棍子先打在舊傷上，苦後又接著苦。若不截斷緣起，所謂新生只是苦的相續。
不要把五蘊看成「我的」「我」或「我的自我」。逐一觀察它們無常、受壓迫、不能自主；如此，順向輪轉的力量減弱，逆向解脫的道路逐漸明顯。八聖道能直接在現前法上驗證，不必等待未來才給結果，所以被稱為不待時的法。
涅槃不依太陽、月亮來計量，也沒有由五蘊生滅構成的日夜。佛陀與阿羅漢已斷除造成未來生的條件，故不再被輪迴時間吞食。預流者雖尚未究竟解脫，流轉也已被限定，最多七次有生，不再無盡漂流。
佛陀曾教導一群與菩薩過去因緣深厚的婆羅門，使他們明白身心不是我與我所。這類故事提醒我們：遇到佛法並非只為增加知識，而是為把五蘊從「我的」觀念中釋放出來。
所以要問自己：今天是時間吃掉我，還是我以道智超越時間？若受後仍生渴愛、取與業有，就是時間繼續勝利；若受後現起正念與智慧，緣起在這裡停止，便是在走向不受時間制約的涅槃。
中文譯校說明
1. 本講引述的病中教誡主要見《中部》MN 143 〈Anāthapiṇḍikovāda Sutta〉。
2. "anuloma" 在本講指依緣起順序向生死流轉，"paṭiloma" 指逆觀、截斷其條件；「吃掉時間」是解脫譬喻，不是字面上的時間操作。
3. 緣起八項依次為 "viññāṇa"、"nāmarūpa"、"saḷāyatana"、"phassa"、"vedanā"、"taṇhā"、"upādāna"、"kammabhava"。修觀時前五項仍依緣生起，重點是以智慧使受不再成為後三項的條件。
4. "bhava" 在此譯為「有」，"kammabhava" 譯為「業有」，指能導向再生的造業活動，不能簡化翻成一般的「業」。
5. "akālika" 通常表示法的效用不待時、可由修行者現前驗證；本講進一步以「無時間性」譬喻涅槃不受有為生滅與日夜計量所制約，不宜把兩層意思完全等同。
6. 預流者「最多七次有生」是經典對其輪迴上限的說明，不表示每位預流者都必須恰好再生七次。
7. 「涅槃沒有日夜」意指涅槃是無為，不由太陽、月亮或有為法變化界定；不是主張證悟者在現世失去對鐘錶時間的正常辨識。
[20] Time and Timelessness
19th April 1960
Time is referring to samsara (round of existence), and timelessness to Nibbāna. Sayadaw gave an example of timeless dhamma with the Anathapindikovada Sutta (Instruction to Anathapindika by Sāriputta near his death) of Majjhima Nikāya. The source of time is the sun and the moon, and without them is timelessness. With time we are eating by it, so that our life-span becoming shorter and shorter. Instead if we are eating time then we transcend it. Accordance to Dependent Arising, the direct order (anuloma) is eating by time and the reverse order (patiloma) time is eating by us. So Nibbāna is timelessness and Noble Eight Fold Path is timeless dhamma.
Sayadaw explained the 12-links of Paticca-samupadā and took the 8-factors; i.e from viññānam to kammabhava as present khandhas process. Without practicing we develop these 8-factors all the times. With practice only 5-factors, i.e from viññānam to feelings arise and then cut off the continuation of the process.
After the morning time and follow by night time is nothing to be happy about, because the body is eating by time and the good things are gone and bad things are leaving behind. In reality these are no profit for us only loss. We are living under the sun and the moon, and time appears. Human good kammas and intelligence are always eating by them. In the end we are becoming helpless. So we have to liberate ourselves under the influence of time. In Nibbāna there are no sun and moon, therefore no day and night time. Time was eaten by the Buddha and arahants. Even only become a sotāpanna, a lot of time has been eaten by him. Time can only eat him again not more than 7-lives time. These time and timelessness came from the Buddha who taught the 500 monks who were brahmins before. They had connection with the Bodhisatta in their past lives. After death take rebirth again is like a stick fallen on the wound. Because after dukkha, then dukkha again. Don't take the 5-khandhas as this is mine, this I am, and this is myself. Contemplate them as impermanence, suffering and not-self. The Noble Eight Fold Path is timeless dhamma.
莫哥禪師佛法開示 - 第三部
臨終與五個心剎那 ｜ Near Death and the Five Mind Moments
臨終與五個心剎那
原題： Near Death and the Five Mind Moments
開示日期： 1960 年 5 月 29 日
依南傳阿毗達磨與註釋對臨終心路的說明，人將死時，心可能取過去所造的業、與業相應的影像，或來世趣向的徵相為所緣。臨終速行通常只剩五個心剎那，不像平常心路的七個；這五個剎那仍可能是不善或善的。
有人回想欺騙、傷害等不善行，或見到可怕的趣相，知道自己可能走向苦處，因而驚恐哭泣。也有人憶起布施、持戒等善行，或因平日熟習內觀，在臨終時仍能看見五蘊無常。長期慣習的傾向，到了臨終常有強大影響。
若一生都隨不善習慣而行，等可怕所緣已現前才後悔，往往太遲。那時身體衰敗，恐懼強烈，甚至無法清楚和家人說話，更不用說初次學習一種細緻的觀法。因此，要在健康、心力尚強時先作準備。
準備不是只盼望臨終時有人提醒自己，而是現在就一再觀察身心。心生起，知道它無常；受生起，知道它不能停留；身體每一變化，也如實知道。熟練以後，即使臨終境界混亂，正念與觀智才較有可能現起。
若臨終時仍能辨知現前五蘊是無常、苦、無我，便不是只被恐懼牽引。凡夫可能因此建立清淨趣向；已具足相應波羅蜜者，也可能在病中或臨終聽法、觀察而證得預流、一來或不還。然而，不應把臨終一念簡化為人人都能任意操控的保險；真正可靠的是平日修習。
釋迦族摩訶男是預流者。他住在繁忙的迦毘羅衛，常遇到象、馬、車、人混雜的街道，擔心自己若在驚慌中突然死去，來世會到哪裡。佛陀安慰他：他的心長久以信、戒、聞、施、慧薰習，好比一瓶油沉入深水，瓶雖破裂，油仍向上浮；由善法長期薰習的心，不會因一場意外便失去既有方向。
這個例子不是叫我們放逸，而是強調慣習的重要。若耳根常聽真實法，並以智慧反覆觀無常，心就具有較強的善根條件。不要只關心臨終五個剎那，而要關心今天數以萬計的心剎那正在訓練什麼方向。
《彌蘭王問經》中，彌蘭王問龍軍尊者：涅槃是否一直存在？對尚未辨知無常的人，涅槃雖不是由他創造，卻尚未成為親證的所緣；對如實觀五蘊的人而言，則能沿著生滅走向不生不滅。
心與受彷彿遮住了涅槃：一個心滅去，另一個心又生起；一個受滅去，另一個受又接上。這不是說涅槃在它們後面佔據某個空間，而是說渴愛使有為相續不斷覆現。若觀智跟隨每一心、每一受直到不再執取，造成未來五蘊的條件止息，涅槃便得以親證。
所以，看到心的無常，不要停在概念；看到受的變化，也不要只求暫時舒服。要看清所有可生之法都必滅，並讓渴愛、取與業有不能接續。臨終修行的基礎，就是今日不間斷的修行。
中文譯校說明
1. 「臨終五個心剎那」是南傳阿毗達磨與註釋所說近死心路中的五個 "javana"；它是傳統心路模型，不是早期經典對每位臨終者都作出的可直接觀測保證。
2. 臨終可能取 "kamma"、"kamma-nimitta" 或 "gati-nimitta" 為所緣，也屬註釋傳統的系統說明。個人實際臨終經驗可能受疾病、藥物、腦功能及心理狀態等多重因素影響。
3. 摩訶男的安慰教示可參見《相應部》SN 55.21〈Mahānāma Sutta〉與相近經文。重點是心已長期由信、戒、聞、施、慧薰習；不宜斷言他不知道自己的果位，也不宜據此說一次善念能抹除所有業力條件。
4. 「帶著無常觀死去便生天」是勸修語；依佛教業論，來生由多重業緣與心行共同決定，不能化約成單一、可機械保證的規則。
5. 《彌蘭王問經》的英文通稱是 "Milindapañha"。文中「心受遮住涅槃」是譬喻有為相續與執取，不表示涅槃在空間上藏於心或受的背後。
6. 「無常的終點」是指有為法與造成再生之條件的究竟止息，不是觀察中短暫無念、昏沉或感受中斷。
[21] Near Death And The Five Mind Moments
29th May 1960
No one can die without seeing the way of rebirth, by seeing them with the near dying mind moments (vithicitta). Seeing the destinations with the near dying 5-mind moments and then pass away, after the dying mind moment already dead. Just send the corpse to the cemetery. The 5-mind moments are wholesome or unwholesome mental states. As example with unwholesome mental states, seeing back what one had deceived others or remembering them, seeing back the unwholesome kamma one had done. As an example for wholesome mental states, seeing back making dāna. For vipassanā practice, seeing the impermanence of the mind-body process reappear, seeing back the impermanence of the khandhas. People seeing whatever used to them (Habitual tendency, this point is very important.). Dying means one seeing back what one had done before. Some seeing the destinations of their rebirths. As example, hell fire, hell woks etc. and tears run down from their faces. At that time there is no time for making correction. Therefore, before death, from now on we have to prepare. You can't even talk to your children and wife besides you. He is in fright of what he is seeing. Those who can cry out and crying with fright.
There were very few stories could make corrections near death. The Buddha gave some instructions on this, by making preparation with insight practice. Near death discerning impermanence and these are anicca khandhas, dukkha khandhas and then become sotāpanna sakadagamin and anāgāmin before death. If die with impermanence and take rebirth in heaven. (Sayadaw mentioned about Mahānāma the cousin of the Buddha.) He was a sotāpanna but didn't know about it. So he asked the Buddha what would happen to him if he died with accident. The Buddha answered that he didn't need to worry about it, and already had the good quality for dying. Therefore, you all must prepare for impermanence. If you can have the ears of listening to the Sacca Dhamma is a tihetuka person.
King Milinda asked Ven. Nāgasena, " Is Nibbāna always exist or not?" People who can discern anicca in practice, it's exist for them. The ending of anicca is Nibbāna. If you contemplate the mind, the mind covers up Nibbāna. If you contemplate feeling, the feeling covers up Nibbāna. If you follow them to the end and uncover by it, then Nibbāna will appear.[/size]
原題： Near Death and the Five Mind Moments
開示日期： 1960 年 5 月 29 日
依南傳阿毗達磨與註釋對臨終心路的說明，人將死時，心可能取過去所造的業、與業相應的影像，或來世趣向的徵相為所緣。臨終速行通常只剩五個心剎那，不像平常心路的七個；這五個剎那仍可能是不善或善的。
有人回想欺騙、傷害等不善行，或見到可怕的趣相，知道自己可能走向苦處，因而驚恐哭泣。也有人憶起布施、持戒等善行，或因平日熟習內觀，在臨終時仍能看見五蘊無常。長期慣習的傾向，到了臨終常有強大影響。
若一生都隨不善習慣而行，等可怕所緣已現前才後悔，往往太遲。那時身體衰敗，恐懼強烈，甚至無法清楚和家人說話，更不用說初次學習一種細緻的觀法。因此，要在健康、心力尚強時先作準備。
準備不是只盼望臨終時有人提醒自己，而是現在就一再觀察身心。心生起，知道它無常；受生起，知道它不能停留；身體每一變化，也如實知道。熟練以後，即使臨終境界混亂，正念與觀智才較有可能現起。
若臨終時仍能辨知現前五蘊是無常、苦、無我，便不是只被恐懼牽引。凡夫可能因此建立清淨趣向；已具足相應波羅蜜者，也可能在病中或臨終聽法、觀察而證得預流、一來或不還。然而，不應把臨終一念簡化為人人都能任意操控的保險；真正可靠的是平日修習。
釋迦族摩訶男是預流者。他住在繁忙的迦毘羅衛，常遇到象、馬、車、人混雜的街道，擔心自己若在驚慌中突然死去，來世會到哪裡。佛陀安慰他：他的心長久以信、戒、聞、施、慧薰習，好比一瓶油沉入深水，瓶雖破裂，油仍向上浮；由善法長期薰習的心，不會因一場意外便失去既有方向。
這個例子不是叫我們放逸，而是強調慣習的重要。若耳根常聽真實法，並以智慧反覆觀無常，心就具有較強的善根條件。不要只關心臨終五個剎那，而要關心今天數以萬計的心剎那正在訓練什麼方向。
《彌蘭王問經》中，彌蘭王問龍軍尊者：涅槃是否一直存在？對尚未辨知無常的人，涅槃雖不是由他創造，卻尚未成為親證的所緣；對如實觀五蘊的人而言，則能沿著生滅走向不生不滅。
心與受彷彿遮住了涅槃：一個心滅去，另一個心又生起；一個受滅去，另一個受又接上。這不是說涅槃在它們後面佔據某個空間，而是說渴愛使有為相續不斷覆現。若觀智跟隨每一心、每一受直到不再執取，造成未來五蘊的條件止息，涅槃便得以親證。
所以，看到心的無常，不要停在概念；看到受的變化，也不要只求暫時舒服。要看清所有可生之法都必滅，並讓渴愛、取與業有不能接續。臨終修行的基礎，就是今日不間斷的修行。
中文譯校說明
1. 「臨終五個心剎那」是南傳阿毗達磨與註釋所說近死心路中的五個 "javana"；它是傳統心路模型，不是早期經典對每位臨終者都作出的可直接觀測保證。
2. 臨終可能取 "kamma"、"kamma-nimitta" 或 "gati-nimitta" 為所緣，也屬註釋傳統的系統說明。個人實際臨終經驗可能受疾病、藥物、腦功能及心理狀態等多重因素影響。
3. 摩訶男的安慰教示可參見《相應部》SN 55.21〈Mahānāma Sutta〉與相近經文。重點是心已長期由信、戒、聞、施、慧薰習；不宜斷言他不知道自己的果位，也不宜據此說一次善念能抹除所有業力條件。
4. 「帶著無常觀死去便生天」是勸修語；依佛教業論，來生由多重業緣與心行共同決定，不能化約成單一、可機械保證的規則。
5. 《彌蘭王問經》的英文通稱是 "Milindapañha"。文中「心受遮住涅槃」是譬喻有為相續與執取，不表示涅槃在空間上藏於心或受的背後。
6. 「無常的終點」是指有為法與造成再生之條件的究竟止息，不是觀察中短暫無念、昏沉或感受中斷。
[21] Near Death And The Five Mind Moments
29th May 1960
No one can die without seeing the way of rebirth, by seeing them with the near dying mind moments (vithicitta). Seeing the destinations with the near dying 5-mind moments and then pass away, after the dying mind moment already dead. Just send the corpse to the cemetery. The 5-mind moments are wholesome or unwholesome mental states. As example with unwholesome mental states, seeing back what one had deceived others or remembering them, seeing back the unwholesome kamma one had done. As an example for wholesome mental states, seeing back making dāna. For vipassanā practice, seeing the impermanence of the mind-body process reappear, seeing back the impermanence of the khandhas. People seeing whatever used to them (Habitual tendency, this point is very important.). Dying means one seeing back what one had done before. Some seeing the destinations of their rebirths. As example, hell fire, hell woks etc. and tears run down from their faces. At that time there is no time for making correction. Therefore, before death, from now on we have to prepare. You can't even talk to your children and wife besides you. He is in fright of what he is seeing. Those who can cry out and crying with fright.
There were very few stories could make corrections near death. The Buddha gave some instructions on this, by making preparation with insight practice. Near death discerning impermanence and these are anicca khandhas, dukkha khandhas and then become sotāpanna sakadagamin and anāgāmin before death. If die with impermanence and take rebirth in heaven. (Sayadaw mentioned about Mahānāma the cousin of the Buddha.) He was a sotāpanna but didn't know about it. So he asked the Buddha what would happen to him if he died with accident. The Buddha answered that he didn't need to worry about it, and already had the good quality for dying. Therefore, you all must prepare for impermanence. If you can have the ears of listening to the Sacca Dhamma is a tihetuka person.
King Milinda asked Ven. Nāgasena, " Is Nibbāna always exist or not?" People who can discern anicca in practice, it's exist for them. The ending of anicca is Nibbāna. If you contemplate the mind, the mind covers up Nibbāna. If you contemplate feeling, the feeling covers up Nibbāna. If you follow them to the end and uncover by it, then Nibbāna will appear.[/size]
從鷲眼到慧眼 ｜ From Vulture Eye to Wisdom Eye
從鷲眼到慧眼
原題： From Vulture Eye to Wisdom Eye
開示日期： 1960 年 9 月 26 日
一般人也知道苦：頭痛知道頭痛，肚子痛知道肚子痛，飢餓時知道飢餓。動物同樣知道這些粗重不適。這只是普通層面的知苦，還不是聖者所說的如實知苦。
修行所需的知苦，是直接觀察五蘊的生滅與受壓迫性。即使沒有明顯疼痛，身心仍一刻不停地變化，無法保持，也不聽命於人。透徹知道這種苦，才會真正厭離，不再要求五蘊一再生起。
禿鷹看見腐爛狗屍，覺得是可口食物；人看了則厭惡。對同一境界，眼光不同，反應就不同。凡夫以渴愛之眼看五蘊，認為人身、天身、財物、名聲與感官快樂值得追求；智慧之眼卻看見它們都是無常、受逼迫、終必敗壞的法。
禪師把前一種叫作「鷲眼」。只要仍以鷲眼看世界，便會在任何一種有中尋找美味，不知道所有有都是苦諦。若以智慧眼看，便會看見身心的不淨、無常與不可依靠，不再被外表欺騙。
《彌蘭王問經》中，彌蘭王與龍軍尊者談到，並非所有人都能親證涅槃；能如實知苦、對五蘊不再希求的人，才朝證悟前進。只知道粗顯痛苦，卻仍想換取另一種更好的五蘊，還沒有穿透苦諦。
鷲眼就是渴愛與執取的眼，是集諦的方向。智慧眼則不是厭世的情緒，而是正見：無論欲界、色界或無色界，只要是因緣所生，就有壞滅與逼迫。粗重苦容易察覺，樂受和微細捨受所含的苦，則必須用觀智辨知。
受最容易遮蔽涅槃。痛苦來時，我們想擺脫它；快樂來時，便以為已得到真正幸福。其實樂受也在變化，像偽裝成朋友的拷問者，使人依戀後再遭分離。真正安穩的樂，是煩惱與五蘊熄滅的寂靜樂，不是某個可維持的世間感受。
修行不能進展，常因把感受中的舒適認為真實安樂。一旦禪坐出現輕安、喜悅，便想保留；它變化時又失望。這仍是在受後生渴愛。應像觀痛一樣觀樂，看見它也生、住不住、終必滅去。
譬如盤中放蜜，螞蟻聞香而來。牠們吃蜜時感到甜美，腳卻逐漸被黏住，最後可能死在盤中。欲樂也是如此：吸引力在前，束縛與失落在後。問題不在蜜具有罪惡，而在眾生不知分寸地黏著。
又如魚看見釣餌，最初只是中性的所見；想吃時生起樂受與欲求，咬下後魚鉤刺入口中，苦受隨即到來，最後還被拉上岸、敲打而死。眾生只看餌，不看鉤；只看樂受，不看渴愛、執取及其後果。
禪師因此把各種受說成「敵人」，是要警告行者不可依靠它們。更精確地說，受只是因緣生法；真正的危險是對受無知，繼而貪愛或排斥。若把受如實觀作無常，它反而成為通往智慧的所緣。
不知道苦，便沒有真正的內觀；沒有內觀，出世間道果就不會現起。要把鷲眼換成慧眼：每當五蘊顯得美好、可愛、值得佔有時，就同時看見它的生滅、逼迫與非我。如此，才會從集諦轉向道諦，由黏著轉向寂靜。
中文譯校說明
1. "vulture eye" 是本講對渴愛、執取視角的譬喻，"wisdom eye" 則指以觀智如實見無常、苦、無我；不是對生理視力或特定族群的評價。
2. 《彌蘭王問經》的通行巴利名為 "Milindapañha"；其中問答屬後期重要論書，不應全數當作早期經藏中的佛說原句。
3. "santi-sukha" 是寂靜之樂，指涅槃的安穩；它不是樂受的一種，也不是禪坐中暫時舒服的身心狀態。
4. 「一切受都是敵人」是警策性的修辭。依教義，"vedanā" 本身只是受蘊；危險在於對受的 "avijjā"、"taṇhā" 與 "upādāna"，不是感受本身具有敵意或道德罪惡。
5. 樂受無常、終必變異，因此不可作究竟依靠；這不等於所有世間快樂都應受責難。修行重點是如實知其條件性，不貪著也不排斥。
6. 只知道疼痛等粗苦，尚不等於穿透苦諦；苦諦涵蓋五取蘊的有為、逼迫與不可保有性。
[22] From Vulture Eye to Wisdom Eye
26th Sep. 1960
The dukkha you all know are head ache, throat ache etc., even animals know them. This was not the kind of dukkha which known by the noble disciples of the Buddha. The first kind of knowing is ordinary knowing (by listening talks etc.) and the later by direct knowing with contemplation. Only by the penetration of dukkha that not wanting dukkha will come. As an example, vultures like the putrid carcass of a dog because it's the vulture eye. Whatever existence you get, it’s only dukkha and asubha (suffering and loathsomeness). So you have to change your vulture eye to wisdom eye. King Milinda asked Ven. Nāgasena that could everyone realize Nibbāna. Not everyone, only people know dukkha and not wanting it will realize it. Knowing dukkha and penetration of dukkha can realize it. The vulture eye or worldling eye means craving and attachment is the cause of dukkha(samudaya). You all know the coarse dukkha, don't know the subtle one. In all dhamma, feelings are the most covered up phenomena to Nibbāna. The real torturer to you all is pleasant feeling disguise as happiness. The real happiness is santi sukha - the peacefulness of Nibbanic happiness. The reason for not arriving to Nibbāna is you all take the happiness of feeling as real happiness and can't throw it away. It looks like this simile. You pour some honey into a plate and leave it there. After sometimes ants come and eat it. Later they die and sticking there. They were tortured by pleasant feeling and die. Now you know that in the whole round of existence, living beings were torturing by feelings. Another simile is a fish in the water. A fisherman used a bait and left it in the water. The fish sees it (neutral feeling). After seeing and wanting to eat it (pleasant feeling). Goes and swallows it and the hook pierces its mouth (unpleasant feeling). The fisherman pulls it and beats it with a stick and it dies with dukkha vedanā.
So, all feelings are enemies. Therefore, all living beings don't know dukkha and not arrive to Nibbāna. By not knowing dukkha and no insight knowledge comes. By not getting insight knowledge and transcendental knowledge never arise.
原題： From Vulture Eye to Wisdom Eye
開示日期： 1960 年 9 月 26 日
一般人也知道苦：頭痛知道頭痛，肚子痛知道肚子痛，飢餓時知道飢餓。動物同樣知道這些粗重不適。這只是普通層面的知苦，還不是聖者所說的如實知苦。
修行所需的知苦，是直接觀察五蘊的生滅與受壓迫性。即使沒有明顯疼痛，身心仍一刻不停地變化，無法保持，也不聽命於人。透徹知道這種苦，才會真正厭離，不再要求五蘊一再生起。
禿鷹看見腐爛狗屍，覺得是可口食物；人看了則厭惡。對同一境界，眼光不同，反應就不同。凡夫以渴愛之眼看五蘊，認為人身、天身、財物、名聲與感官快樂值得追求；智慧之眼卻看見它們都是無常、受逼迫、終必敗壞的法。
禪師把前一種叫作「鷲眼」。只要仍以鷲眼看世界，便會在任何一種有中尋找美味，不知道所有有都是苦諦。若以智慧眼看，便會看見身心的不淨、無常與不可依靠，不再被外表欺騙。
《彌蘭王問經》中，彌蘭王與龍軍尊者談到，並非所有人都能親證涅槃；能如實知苦、對五蘊不再希求的人，才朝證悟前進。只知道粗顯痛苦，卻仍想換取另一種更好的五蘊，還沒有穿透苦諦。
鷲眼就是渴愛與執取的眼，是集諦的方向。智慧眼則不是厭世的情緒，而是正見：無論欲界、色界或無色界，只要是因緣所生，就有壞滅與逼迫。粗重苦容易察覺，樂受和微細捨受所含的苦，則必須用觀智辨知。
受最容易遮蔽涅槃。痛苦來時，我們想擺脫它；快樂來時，便以為已得到真正幸福。其實樂受也在變化，像偽裝成朋友的拷問者，使人依戀後再遭分離。真正安穩的樂，是煩惱與五蘊熄滅的寂靜樂，不是某個可維持的世間感受。
修行不能進展，常因把感受中的舒適認為真實安樂。一旦禪坐出現輕安、喜悅，便想保留；它變化時又失望。這仍是在受後生渴愛。應像觀痛一樣觀樂，看見它也生、住不住、終必滅去。
譬如盤中放蜜，螞蟻聞香而來。牠們吃蜜時感到甜美，腳卻逐漸被黏住，最後可能死在盤中。欲樂也是如此：吸引力在前，束縛與失落在後。問題不在蜜具有罪惡，而在眾生不知分寸地黏著。
又如魚看見釣餌，最初只是中性的所見；想吃時生起樂受與欲求，咬下後魚鉤刺入口中，苦受隨即到來，最後還被拉上岸、敲打而死。眾生只看餌，不看鉤；只看樂受，不看渴愛、執取及其後果。
禪師因此把各種受說成「敵人」，是要警告行者不可依靠它們。更精確地說，受只是因緣生法；真正的危險是對受無知，繼而貪愛或排斥。若把受如實觀作無常，它反而成為通往智慧的所緣。
不知道苦，便沒有真正的內觀；沒有內觀，出世間道果就不會現起。要把鷲眼換成慧眼：每當五蘊顯得美好、可愛、值得佔有時，就同時看見它的生滅、逼迫與非我。如此，才會從集諦轉向道諦，由黏著轉向寂靜。
中文譯校說明
1. "vulture eye" 是本講對渴愛、執取視角的譬喻，"wisdom eye" 則指以觀智如實見無常、苦、無我；不是對生理視力或特定族群的評價。
2. 《彌蘭王問經》的通行巴利名為 "Milindapañha"；其中問答屬後期重要論書，不應全數當作早期經藏中的佛說原句。
3. "santi-sukha" 是寂靜之樂，指涅槃的安穩；它不是樂受的一種，也不是禪坐中暫時舒服的身心狀態。
4. 「一切受都是敵人」是警策性的修辭。依教義，"vedanā" 本身只是受蘊；危險在於對受的 "avijjā"、"taṇhā" 與 "upādāna"，不是感受本身具有敵意或道德罪惡。
5. 樂受無常、終必變異，因此不可作究竟依靠；這不等於所有世間快樂都應受責難。修行重點是如實知其條件性，不貪著也不排斥。
6. 只知道疼痛等粗苦，尚不等於穿透苦諦；苦諦涵蓋五取蘊的有為、逼迫與不可保有性。
[22] From Vulture Eye to Wisdom Eye
26th Sep. 1960
The dukkha you all know are head ache, throat ache etc., even animals know them. This was not the kind of dukkha which known by the noble disciples of the Buddha. The first kind of knowing is ordinary knowing (by listening talks etc.) and the later by direct knowing with contemplation. Only by the penetration of dukkha that not wanting dukkha will come. As an example, vultures like the putrid carcass of a dog because it's the vulture eye. Whatever existence you get, it’s only dukkha and asubha (suffering and loathsomeness). So you have to change your vulture eye to wisdom eye. King Milinda asked Ven. Nāgasena that could everyone realize Nibbāna. Not everyone, only people know dukkha and not wanting it will realize it. Knowing dukkha and penetration of dukkha can realize it. The vulture eye or worldling eye means craving and attachment is the cause of dukkha(samudaya). You all know the coarse dukkha, don't know the subtle one. In all dhamma, feelings are the most covered up phenomena to Nibbāna. The real torturer to you all is pleasant feeling disguise as happiness. The real happiness is santi sukha - the peacefulness of Nibbanic happiness. The reason for not arriving to Nibbāna is you all take the happiness of feeling as real happiness and can't throw it away. It looks like this simile. You pour some honey into a plate and leave it there. After sometimes ants come and eat it. Later they die and sticking there. They were tortured by pleasant feeling and die. Now you know that in the whole round of existence, living beings were torturing by feelings. Another simile is a fish in the water. A fisherman used a bait and left it in the water. The fish sees it (neutral feeling). After seeing and wanting to eat it (pleasant feeling). Goes and swallows it and the hook pierces its mouth (unpleasant feeling). The fisherman pulls it and beats it with a stick and it dies with dukkha vedanā.
So, all feelings are enemies. Therefore, all living beings don't know dukkha and not arrive to Nibbāna. By not knowing dukkha and no insight knowledge comes. By not getting insight knowledge and transcendental knowledge never arise.
五蘊的重擔 ｜ The Burden of the Khandhas
五蘊的重擔
原題： The Burden of the Khandhas
開示日期： 1960 年 10 月 3 日
五蘊是沉重的負擔。依阿毗達磨的剎那分析，一個有為法具有生、住、滅三個小剎那；才生起便走向變異與壞滅。涅槃沒有這種生滅，所以沒有老、病、死的壓迫。
我們平常把身體當作可愛、可享用的「我」，卻沒有看見它每一刻都需要餵養、清洗、保護、醫治，並且無論如何照料仍走向敗壞。心也一樣，一個念頭才生起便被另一個取代，無法命令它永遠安住。這五蘊正是真實的苦諦。
禪師引述舍利弗尊者臨近般涅槃時的教示：只要蘊與煩惱仍在，就像火不斷燃燒，沒有究竟安穩。五蘊的重擔甚至比須彌山更重；世界壞滅時，大山也會消失，但眾生若未斷渴愛，這一生的五蘊壞滅後，另一生的五蘊又會出現。
所以，真正理解涅槃的人，會歡迎放下五蘊重擔。這不是想傷害現有身體，也不是以厭惡追求死亡，而是不再為未來五蘊造因。對仍須維持的身體，以智慧照料；對它的生滅，不再認作我與我所。
修內觀時，只要跟著現前五蘊觀察。心或受一生起，觀智來時，原先的心或受已經變化、滅去；被觀察的心與後來知道它的心不能是同一剎那。因而直接可見的是：法一出現就不再保持原樣，隨即被另一法取代。
最初看見法生起，接著看見它變化，最後看見它已不存在。這就是變易與壞滅。五蘊不斷顯示「來看吧」：不必盲信老師，只要回到身心，便能驗證它們每一刻都不同。
看見變化、壞滅，是如實智。繼續反覆觀察，心不再把生滅當作新奇或可愛，會生起厭離智。此處的厭離不是憂鬱、厭世或瞋恨身體，而是智慧不再受騙，知道反覆取得這類五蘊沒有究竟利益。
當行者先前只見「我的心」「我的感受」，現在只見條件所生的法在變易，身見便受到削弱。當他知道所有生起都必壞滅，也不再期待其中有永恆安樂。五蘊之滅顯示滅諦的方向，能如實知見的觀智則具有道諦的功能。即使已生厭離，也不要停止修行。初步不喜歡所緣，可能只是情緒；真正的厭離智必須以清楚、平衡的正知為基礎。繼續觀察無常，直到對一切有為法離貪，不再以渴愛抓取。
說「離開五蘊而到達沒有五蘊的涅槃」，只是方便語。不是有一個靈魂從身體出走，搬到另一個地方；而是造成未來五蘊的無明、渴愛、取與業有完全止息。沒有新的負擔生起，才是究竟卸下重擔。
中文譯校說明
1. "khandha" 是蘊；本講所說負擔尤其是五取蘊，也就是被渴愛、邪見執取的身心過程。
2. "uppāda"、"ṭhiti"、"bhaṅga" 的生、住、滅三小剎那，是南傳阿毗達磨的精細模型；早期經典確立有為法無常、生滅，卻不要求修行者必須採用三小剎那分析才可修觀。
3. "vipariṇāma" 是變易、變壞；看見變易可成為 "yathābhūta-ñāṇa" 的內容，後續成熟為 "nibbidā-ñāṇa"。此處「厭離」不是病理性厭惡或自我傷害衝動。
4. "ehipassika" 是法的德相「來看、可親自驗證」，不是某一個獨立觀智階段的專名。
5. 「五蘊消失」須依語境理解為執取止息、觀智不再把蘊當作我，及般涅槃後不再有未來蘊；不是禪坐時肉身突然消滅。
6. 「到達沒有五蘊的涅槃」是方便說法。"Nibbāna" 不是靈魂遷入的地方，佛法也不主張有一個不變主體離開五蘊繼續存在。
[23] The Burden of The Khandhas
3rd Oct. 1960
The khandhas have sub-moment arising(uppāda), sub-moment presence(thiti) and sub-moment dissolution(bhaṅga). Nibbāna doesn't have these things. Therefore, doesn’t has old age, sickness and death. Khandha is the real truth of dukkha. It was mentioned to the monks by Sāriputta near his parinibbāna (passing away). Khandhas were always burning with the fire of defilement. Therefore, in the whole of samsara, I never had peace of mind. Carrying around these khandhas was heavier than Mount. Meru, because when the world ends it would be disappeared, but the khandhas would continue for existence.
Therefore, for someone who enters into Nibbāna element (parinibbāna) will welcome it with gladness. The way of insight is watching the khandhas. Whatever is arising if you are watching and will see it as not there. Because the knowing mind and the contemplative mind can't arise together. The arising is change (viparināma) and not existing is perishing. Therefore, only exist as change and perishing. Change and perishing are the truth of dukkha - viparināma lakkhanam dukkha saccam. If you will follow the khandhas process, you only see the changing and perishing - ehi passiko. If you are seeing the change and perishing, it becomes the knowledge of seeing the truth. After seeing it for sometimes in this way and later become don't want to see it. This is the knowledge of disenchantment (Nibbidā Nyan). Seeing the change and perishing is the knowledge of the way as it is (Yathabuta Nyan). If the knowledge of not wanting comes in, then the 5-khandhas disappear. This is leaving from the khandhas. If you ask, where it has gone? It's arriving to Nibbāna which is without khandhas. This point is very important. The nature of the khandhas are changing and perishing. If you are seeing these and get the yathabuta nyan. If you are continuing to contemplate and will become disenchantment with them. Yathabuta means the right seeing. After becoming disenchantment don't get up and leave, but have to be continued with your contemplation.
原題： The Burden of the Khandhas
開示日期： 1960 年 10 月 3 日
五蘊是沉重的負擔。依阿毗達磨的剎那分析，一個有為法具有生、住、滅三個小剎那；才生起便走向變異與壞滅。涅槃沒有這種生滅，所以沒有老、病、死的壓迫。
我們平常把身體當作可愛、可享用的「我」，卻沒有看見它每一刻都需要餵養、清洗、保護、醫治，並且無論如何照料仍走向敗壞。心也一樣，一個念頭才生起便被另一個取代，無法命令它永遠安住。這五蘊正是真實的苦諦。
禪師引述舍利弗尊者臨近般涅槃時的教示：只要蘊與煩惱仍在，就像火不斷燃燒，沒有究竟安穩。五蘊的重擔甚至比須彌山更重；世界壞滅時，大山也會消失，但眾生若未斷渴愛，這一生的五蘊壞滅後，另一生的五蘊又會出現。
所以，真正理解涅槃的人，會歡迎放下五蘊重擔。這不是想傷害現有身體，也不是以厭惡追求死亡，而是不再為未來五蘊造因。對仍須維持的身體，以智慧照料；對它的生滅，不再認作我與我所。
修內觀時，只要跟著現前五蘊觀察。心或受一生起，觀智來時，原先的心或受已經變化、滅去；被觀察的心與後來知道它的心不能是同一剎那。因而直接可見的是：法一出現就不再保持原樣，隨即被另一法取代。
最初看見法生起，接著看見它變化，最後看見它已不存在。這就是變易與壞滅。五蘊不斷顯示「來看吧」：不必盲信老師，只要回到身心，便能驗證它們每一刻都不同。
看見變化、壞滅，是如實智。繼續反覆觀察，心不再把生滅當作新奇或可愛，會生起厭離智。此處的厭離不是憂鬱、厭世或瞋恨身體，而是智慧不再受騙，知道反覆取得這類五蘊沒有究竟利益。
當行者先前只見「我的心」「我的感受」，現在只見條件所生的法在變易，身見便受到削弱。當他知道所有生起都必壞滅，也不再期待其中有永恆安樂。五蘊之滅顯示滅諦的方向，能如實知見的觀智則具有道諦的功能。即使已生厭離，也不要停止修行。初步不喜歡所緣，可能只是情緒；真正的厭離智必須以清楚、平衡的正知為基礎。繼續觀察無常，直到對一切有為法離貪，不再以渴愛抓取。
說「離開五蘊而到達沒有五蘊的涅槃」，只是方便語。不是有一個靈魂從身體出走，搬到另一個地方；而是造成未來五蘊的無明、渴愛、取與業有完全止息。沒有新的負擔生起，才是究竟卸下重擔。
中文譯校說明
1. "khandha" 是蘊；本講所說負擔尤其是五取蘊，也就是被渴愛、邪見執取的身心過程。
2. "uppāda"、"ṭhiti"、"bhaṅga" 的生、住、滅三小剎那，是南傳阿毗達磨的精細模型；早期經典確立有為法無常、生滅，卻不要求修行者必須採用三小剎那分析才可修觀。
3. "vipariṇāma" 是變易、變壞；看見變易可成為 "yathābhūta-ñāṇa" 的內容，後續成熟為 "nibbidā-ñāṇa"。此處「厭離」不是病理性厭惡或自我傷害衝動。
4. "ehipassika" 是法的德相「來看、可親自驗證」，不是某一個獨立觀智階段的專名。
5. 「五蘊消失」須依語境理解為執取止息、觀智不再把蘊當作我，及般涅槃後不再有未來蘊；不是禪坐時肉身突然消滅。
6. 「到達沒有五蘊的涅槃」是方便說法。"Nibbāna" 不是靈魂遷入的地方，佛法也不主張有一個不變主體離開五蘊繼續存在。
[23] The Burden of The Khandhas
3rd Oct. 1960
The khandhas have sub-moment arising(uppāda), sub-moment presence(thiti) and sub-moment dissolution(bhaṅga). Nibbāna doesn't have these things. Therefore, doesn’t has old age, sickness and death. Khandha is the real truth of dukkha. It was mentioned to the monks by Sāriputta near his parinibbāna (passing away). Khandhas were always burning with the fire of defilement. Therefore, in the whole of samsara, I never had peace of mind. Carrying around these khandhas was heavier than Mount. Meru, because when the world ends it would be disappeared, but the khandhas would continue for existence.
Therefore, for someone who enters into Nibbāna element (parinibbāna) will welcome it with gladness. The way of insight is watching the khandhas. Whatever is arising if you are watching and will see it as not there. Because the knowing mind and the contemplative mind can't arise together. The arising is change (viparināma) and not existing is perishing. Therefore, only exist as change and perishing. Change and perishing are the truth of dukkha - viparināma lakkhanam dukkha saccam. If you will follow the khandhas process, you only see the changing and perishing - ehi passiko. If you are seeing the change and perishing, it becomes the knowledge of seeing the truth. After seeing it for sometimes in this way and later become don't want to see it. This is the knowledge of disenchantment (Nibbidā Nyan). Seeing the change and perishing is the knowledge of the way as it is (Yathabuta Nyan). If the knowledge of not wanting comes in, then the 5-khandhas disappear. This is leaving from the khandhas. If you ask, where it has gone? It's arriving to Nibbāna which is without khandhas. This point is very important. The nature of the khandhas are changing and perishing. If you are seeing these and get the yathabuta nyan. If you are continuing to contemplate and will become disenchantment with them. Yathabuta means the right seeing. After becoming disenchantment don't get up and leave, but have to be continued with your contemplation.
Dhamma Talks by Mogok Sayadaw--Part 3-24
[24] Understanding of Insight Practice
18th Nov.1960
To get the first Path Knowledge (Magga Nyan) must kill wrong view. Wrong view is sticking in the 5-khandhas. Wrong view arises because of not knowing the anicca khandhas and the dukkha khandhas. First, strip off wrong view by perception (saññā), later dispelling them by contemplation. Hence, these are the 3-stages of practice; i.e intellectual, practical and realization knowledges (ñāta pariññā), (tīrāṇa pariññā) and (pahāna pariññā). So, wanting to strip off wrong view need to explain the 5-khandhas. To understand the 5-khandhas need to know the Dependent Arising (Paticca-samupadā). Without knowing it, and then have doubt about the source of the khandhas. Dependent Arising has 2 kinds; i.e in the book and in the present khandhas. Must know the present Dependent Arising. Wrong views and doubts are sticking within the 5-khandhas. It happens because of not knowing their arising and ceasing. It happens because not understand the law of Dependent Arising. Dependent Arising of the past was already gone so nothing to do with us now. Future also does not arise yet. Only the present is important. Everybody's khandhas are the process of cause & effect. So, only explain about mind & body is not enough. According to the book to kill ignorance and volitional formation (avijjā and sankhāra) is right, but this body is the cause of past Dependent Arising. The real has to kill is the present arising of avijjā and sankhāra. By knowing the present Dependent Arising, then ignorance becomes knowledge (avijjā becomes vijjā). Without ignorance will not make sankhāra. So have to practice become vijjā and asankhāra (konwledge and not compounded). To prevent the fruits of ignorance and formation to arise, start from the present khandhas. In this way no new khandha tree grows out. Without this then it will never end. So, to know the present arising khandhas. For example, eyes contact with the physical form, and eye consciousness(seeing) arises. The eyes are the present arising material phenomena and the physical form also. New eyes and new physical form, new mind, new feeling, new perception and the volition of wanting to see also a new one. All these new 5-khandhas are arising now. These new 5-khandhas are nothing to do with the past and future. From sense-consciousness to feeling; i.e the 5-khandhas are arising together. In the text writing it down in separately, but in the real process appear together. So the present 5-khandhas are not the 5-khandhas gave birth by mother, also not created by God.
Only knowing the khandha which is now arising will know the khandha which is now passing away. You all don't know how to watch a movie. When you are looking at the pictures on the movie screen, you think it's permanent. In reality what happening is within a minute many pictures are arising & passing away. These can be only known by looking at the role of film in the machine. The material phenomena of the eye caused by the past kamma were already ceased. Now is the new material phenomena caused by the new kamma. (Sayadaw also mentioned an important point that when the 5-khandhas are arising we only aware of the most prominent one.) For example, in a soup when salt is more prominent than the other, and we say it's salty. But in reality inside the soup including other tastes also, such as sweetness, spicy etc. Within the 5-khandhas of the seeing mind, consciousness and feeling are more prominent, but the other 3 khandhas also arise together with them. (And then Sayadaw explained each one of them and the connection of cause & effect.) Eye-base and physical form elements are the causes (paticca-samupadā) and the 4 mind khandhas are the results (paticca-samupana).
So, there are no personality and living being, only cause & effect process phenomena. Do you have any wrong view and doubt as where I come from? Material phenomena are only material elements, don't come and confuse it. Mind phenomena are only mind elements, don't come and confuse it. Material phenomena are conditioning by kamma, citta(mind), utu(temperature) and āhāra(food), not created by Māha Brahma and God. By knowing the causes, doubt is overcome. Knowing that there are only mind & body phenomena, can wrong view come and stick with it? No, in this way wrong view and doubt fall away. This is only in intellect and not by practice. There are 3 ways to dispel them; i.e by intellect, practice and extermination (study, practice and realization). The 5-khandhas are arising and passing away, and replace by another new khandhas etc. in this way without end. (The past kammic energy support these continuations.) For contemplation no need to concentrate all the 5-khandhas, only one of them. It's the contemplation of impermanence and also one's own death. After you have seen your own death all the times and do you still want it? The Buddha said that if you are looking for the beginning of a being, it will never end. Why is that? Because all these deaths can never come to an end. When every khandhas arising and can't contemplate, then Dependent Arising continues and will receive future khandhas continuously.
By contemplation it can not. Vipassanā is contemplating one's own death. After seeing your own death, do you have any affection to them? In this way of discerning impermanence, the Buddha and worldling (puthujjana yogi) are not the same rate. As example, the Buddha in each moment for the mind 107X105 times (hundred thousand billion times/sec.) and matter 107x5000 times (five thousand billion times/sec.). These rate were after become a Buddha, before enlightenment could not discern that much. Even the Buddha and Ven. Sāriputta are not the same rate. (This talk was delivering to U Tan Daing and his friend U Tun Yin. They came from Rangoon and made inquiry on practice. Later U Tan Daing became a very close disciple and propagated Sayadaw’s talks around Burma by establishing Mogok Vipassanā Centre in Rangoon.)
18th Nov.1960
To get the first Path Knowledge (Magga Nyan) must kill wrong view. Wrong view is sticking in the 5-khandhas. Wrong view arises because of not knowing the anicca khandhas and the dukkha khandhas. First, strip off wrong view by perception (saññā), later dispelling them by contemplation. Hence, these are the 3-stages of practice; i.e intellectual, practical and realization knowledges (ñāta pariññā), (tīrāṇa pariññā) and (pahāna pariññā). So, wanting to strip off wrong view need to explain the 5-khandhas. To understand the 5-khandhas need to know the Dependent Arising (Paticca-samupadā). Without knowing it, and then have doubt about the source of the khandhas. Dependent Arising has 2 kinds; i.e in the book and in the present khandhas. Must know the present Dependent Arising. Wrong views and doubts are sticking within the 5-khandhas. It happens because of not knowing their arising and ceasing. It happens because not understand the law of Dependent Arising. Dependent Arising of the past was already gone so nothing to do with us now. Future also does not arise yet. Only the present is important. Everybody's khandhas are the process of cause & effect. So, only explain about mind & body is not enough. According to the book to kill ignorance and volitional formation (avijjā and sankhāra) is right, but this body is the cause of past Dependent Arising. The real has to kill is the present arising of avijjā and sankhāra. By knowing the present Dependent Arising, then ignorance becomes knowledge (avijjā becomes vijjā). Without ignorance will not make sankhāra. So have to practice become vijjā and asankhāra (konwledge and not compounded). To prevent the fruits of ignorance and formation to arise, start from the present khandhas. In this way no new khandha tree grows out. Without this then it will never end. So, to know the present arising khandhas. For example, eyes contact with the physical form, and eye consciousness(seeing) arises. The eyes are the present arising material phenomena and the physical form also. New eyes and new physical form, new mind, new feeling, new perception and the volition of wanting to see also a new one. All these new 5-khandhas are arising now. These new 5-khandhas are nothing to do with the past and future. From sense-consciousness to feeling; i.e the 5-khandhas are arising together. In the text writing it down in separately, but in the real process appear together. So the present 5-khandhas are not the 5-khandhas gave birth by mother, also not created by God.
Only knowing the khandha which is now arising will know the khandha which is now passing away. You all don't know how to watch a movie. When you are looking at the pictures on the movie screen, you think it's permanent. In reality what happening is within a minute many pictures are arising & passing away. These can be only known by looking at the role of film in the machine. The material phenomena of the eye caused by the past kamma were already ceased. Now is the new material phenomena caused by the new kamma. (Sayadaw also mentioned an important point that when the 5-khandhas are arising we only aware of the most prominent one.) For example, in a soup when salt is more prominent than the other, and we say it's salty. But in reality inside the soup including other tastes also, such as sweetness, spicy etc. Within the 5-khandhas of the seeing mind, consciousness and feeling are more prominent, but the other 3 khandhas also arise together with them. (And then Sayadaw explained each one of them and the connection of cause & effect.) Eye-base and physical form elements are the causes (paticca-samupadā) and the 4 mind khandhas are the results (paticca-samupana).
So, there are no personality and living being, only cause & effect process phenomena. Do you have any wrong view and doubt as where I come from? Material phenomena are only material elements, don't come and confuse it. Mind phenomena are only mind elements, don't come and confuse it. Material phenomena are conditioning by kamma, citta(mind), utu(temperature) and āhāra(food), not created by Māha Brahma and God. By knowing the causes, doubt is overcome. Knowing that there are only mind & body phenomena, can wrong view come and stick with it? No, in this way wrong view and doubt fall away. This is only in intellect and not by practice. There are 3 ways to dispel them; i.e by intellect, practice and extermination (study, practice and realization). The 5-khandhas are arising and passing away, and replace by another new khandhas etc. in this way without end. (The past kammic energy support these continuations.) For contemplation no need to concentrate all the 5-khandhas, only one of them. It's the contemplation of impermanence and also one's own death. After you have seen your own death all the times and do you still want it? The Buddha said that if you are looking for the beginning of a being, it will never end. Why is that? Because all these deaths can never come to an end. When every khandhas arising and can't contemplate, then Dependent Arising continues and will receive future khandhas continuously.
By contemplation it can not. Vipassanā is contemplating one's own death. After seeing your own death, do you have any affection to them? In this way of discerning impermanence, the Buddha and worldling (puthujjana yogi) are not the same rate. As example, the Buddha in each moment for the mind 107X105 times (hundred thousand billion times/sec.) and matter 107x5000 times (five thousand billion times/sec.). These rate were after become a Buddha, before enlightenment could not discern that much. Even the Buddha and Ven. Sāriputta are not the same rate. (This talk was delivering to U Tan Daing and his friend U Tun Yin. They came from Rangoon and made inquiry on practice. Later U Tan Daing became a very close disciple and propagated Sayadaw’s talks around Burma by establishing Mogok Vipassanā Centre in Rangoon.)
Dhamma Talks by Mogok Sayadaw--Part 3-25
[25] To Deal With Wrong View & Doubt
14th Nov.1960
Sit comfortably and observing the breath in & out normally. This is oriented for samādhi. Samatha by itself can't arrive to Nibbāna. Let us talk about vipassanā. After you are observing the breath for sometimes, there arises an itching sensation at a place on the body. Before, this’s not exist on the body. It's changing now (viparināma). Changing is arising, the change disappears is perishing. Only arising and passing away exist. After stop ānāpānasati for a while and observe, seeing the arising & passing away. Changing is the truth of dukkha. What the Buddha said was right. Knowing is magga sacca. In this way following all the arising phenomena and seeing their arising & passing away is truth of dukkha. Then you know what the Buddha said that clinging to the 5-khandhas was dukkha sacca. In this way whatever mind arises and know, feeling arises and know. You will discover them on the whole body. They are arising without any gaps for a needle to get in. Kāye sabhāvaṃ viditavāna – It’s knowing the nature of the body. You know that one's body is truth of dukkha. Don't follow ānāpānasati, but if samādhi and discernment become weak, then return to the breath. Observe the mind at the heart base which is knowing the breath. After that follow whatever arising and then without anything to follow just return to the breath. This is knowing the phenomena of dukkha, so it's mindfulness of the dhammas - Dammanupassanā satipatthāna. Practice as the simile of a spider taught by Ven. Nāgasena to King Milinda. By watching and catching, you will get the prey of impermanence. After you discerning them as disgusting, and disenchanting and the knowledge develops. Before you discern the impermanence of dukkha, and now is knowledge of disenchantment. If you are becoming disenchantment, then it's the 2nd development of knowledge. After disenchantment I want to remind you, continue to follow the arising phenomena. They will show you the truth of dukkha. After that, develop to the knowledge of not wanting, because it's the assemblage of dukkha that becomes the knowledge of not wanting. And then all dukkha will come to an end. Dukkha nirodho Nibbānam - you will find Nibbāna, the ending of dukkha. The death of tanhā-ditthi is samudaya sacca. It extinguishes the hell fire and wok. (In this talk Sayadaw urged his disciples to do vipassanā first and later for business.) You have to practice vipassanā during your daily life, such as eating, working etc. After you are closing the doors of painful rebirths and can live as you like. Because old age, sickness and death are always there. You have to practice hard before death come and before your kamma and intelligence become weak.
For healthy and safety life people are looking for refuge here and there. Some times with superstition and wrong ways. If you have envy and avarice will never safe from dangers. You have to make precautions beforehand when it comes, and know how to defend it. Don't forget about that treasure accumulate with treasure, and rubbish with rubbish. If you have love and hate, then envy and avarice will come. Greed and anger are the source of it. If you are practicing dhamma, then you are the insider of the Sasāna (Dispensation of the Buddha) and without it the outsider. The outsider can't enjoy the sun and the moon of the Sasāna. If you die earlier, Sasāna also disappear for you. So there are 2 reasons for its disappearance, die early and not practicing. Love and hate come from desire. There are two kinds of desires, wholesome and unwholesome. Desire comes from thinking. You can't sleep at night because of too much thinking. So, have to contemplate thinking(vitakka).
Wrong view and doubt are sticking in the khandhas. So have to know the cause of the khandhas. To understand the khandhas have to know Dependent Arising. Without fallen off ditthi beings are wandering in the pleasant and unpleasant existences. The cause of the khandhas is Dependent Arising. From there you know how to strip off wrong view and doubt. Real understanding of it is quite rare (Sayadaw emphasized was true, most Buddhist even don't know about it.) Want to strip off ditthi have to understand the source of Dependent Arising. Without knowing the causes of the khandhas, stuck with doubt. Don't know the result, stuck with wrong view. This is a very important point. In the Saṁyutta-nikāya the Buddha mentioned that it was more important than the head was burning with fire and the body was piercing with a spear. Have to deal with wrong view first and later the other problems. Don't take it as I am frightening you. There is nothing more frightening than wrong view. The Buddha used his knowledge and saw that nothing was more serious than wrong view. There were a lot of stories on killing parents (Nowadays a lot of news on patricide and matricide appeared in the east and west.) If you have ditthi and tanhā will come. Forbid the Path and Fruit is ditthi. Resistance by wrong view and doubt even someone discerning anicca can't realize Nibbāna (Sayadaw in his many talks emphasized this point very often.) If you don't intellectually dispel wrong view beforehand whatever you are seeing can't realize Nibbāna. There were many stories in the Pali Texts. As examples, Ven. Anuradha, Ven. Channa and Ven. Yamaka, they couldn't realize the Dhamma before because of their wrong views. Only by the help of the Buddha and Ven. Sāriputta that became success. After Ananda became a stream enterer but could not developed forwards was looking after the Buddha and busying with other matters.
Khandha Paticca-samupadā - doesn't mean the whole day of process but what happening at the present moment. Present khandha is not the khandha gave birth by mother or yesterday khandha, but the new arising khandha. If you know this, you are free from the view of permanence. From young you are growing up is eternalism - sassata ditthi. People will think the new arising khandha is nothing to do with the old khandha, then it becomes annihilationism - uccheda ditthi, so wrong view is sticking here and there. These 2 wrong views are hindering the Path and Fruit Knowledges. The Buddha said to go on the middle way. The matter of the eye is conditioned by kamma, citta, utu and āhāra (action, mind, temperature and food). Eye consciousness is caused by arom-dvāra (sense door and sense object). By knowing these will free from uccheda ditthi. The cause is not cutting off. By intellectually free from ditthi and discerning impermanence can enter Nibbāna. These 2 wrong views are coming from identity view - sakkāya ditthi.
Don't let these views arise with the 5-khandhas. The Buddha said if you had any one of them even didn't have the knowledge in accordance with the truth - saccanulomika nyan. If you have identity view and also have all the 62-wrong views. By knowing that it is the process of cause & effect and not created by Māha Braham or God, and then free from doubt. These are cause & effect phenomena, not a person and not a being. Condensed the 5-khandhas, only have mind & body. In the discussion between Ven. Sāriputta and Ven. Kothitha, it was said that by contemplation of the mind including the body. By contemplation of the body was including the mind. Viññānam and nāma-rūpa (consciousness and name-form) are also the same way. These examples were by the Buddha and Sāriputta. They are depending on each other. If one of them is collapsing and the other also do. Therefore, Sabbe sankhāra anicca - All conditioned phenomena are impermanent. Everyday people are doing uncountable unwholesome kammas. So the result would be also a lot but the time is not yet arriving to give the result. They are not doing anything to cut off the kammas. Because of vedanā living beings are doing a lot of kammas (vedanā paccaya tanhā...kammabhāvo - feeling conditioned craving...action). These are kammas desire for khandhas. You all take kamma as parents so rely on them as kam father and kam mother (kam - Burmese word for kamma). But the Buddha taught you to rely on nyan parents, nyan father and nyan mother (nyan - Burmese word for ñānam). Between feeling and craving insert knowledge. You divide the 5-khandhas and get the 4-satipatthāna. If you can contemplate impermanence to anyone of them, then craving and clinging are gone. Therefore, the Buddha declared that he had got rid of all wholesome and unwholesome dhammas. Wanting to cut off kamma, practice with one of the satipatthāna. Without it become a human ball and kick by the wholesome and unwholesome dhammas. So must contemplate impermanence to one of the satipatthāna.
14th Nov.1960
Sit comfortably and observing the breath in & out normally. This is oriented for samādhi. Samatha by itself can't arrive to Nibbāna. Let us talk about vipassanā. After you are observing the breath for sometimes, there arises an itching sensation at a place on the body. Before, this’s not exist on the body. It's changing now (viparināma). Changing is arising, the change disappears is perishing. Only arising and passing away exist. After stop ānāpānasati for a while and observe, seeing the arising & passing away. Changing is the truth of dukkha. What the Buddha said was right. Knowing is magga sacca. In this way following all the arising phenomena and seeing their arising & passing away is truth of dukkha. Then you know what the Buddha said that clinging to the 5-khandhas was dukkha sacca. In this way whatever mind arises and know, feeling arises and know. You will discover them on the whole body. They are arising without any gaps for a needle to get in. Kāye sabhāvaṃ viditavāna – It’s knowing the nature of the body. You know that one's body is truth of dukkha. Don't follow ānāpānasati, but if samādhi and discernment become weak, then return to the breath. Observe the mind at the heart base which is knowing the breath. After that follow whatever arising and then without anything to follow just return to the breath. This is knowing the phenomena of dukkha, so it's mindfulness of the dhammas - Dammanupassanā satipatthāna. Practice as the simile of a spider taught by Ven. Nāgasena to King Milinda. By watching and catching, you will get the prey of impermanence. After you discerning them as disgusting, and disenchanting and the knowledge develops. Before you discern the impermanence of dukkha, and now is knowledge of disenchantment. If you are becoming disenchantment, then it's the 2nd development of knowledge. After disenchantment I want to remind you, continue to follow the arising phenomena. They will show you the truth of dukkha. After that, develop to the knowledge of not wanting, because it's the assemblage of dukkha that becomes the knowledge of not wanting. And then all dukkha will come to an end. Dukkha nirodho Nibbānam - you will find Nibbāna, the ending of dukkha. The death of tanhā-ditthi is samudaya sacca. It extinguishes the hell fire and wok. (In this talk Sayadaw urged his disciples to do vipassanā first and later for business.) You have to practice vipassanā during your daily life, such as eating, working etc. After you are closing the doors of painful rebirths and can live as you like. Because old age, sickness and death are always there. You have to practice hard before death come and before your kamma and intelligence become weak.
For healthy and safety life people are looking for refuge here and there. Some times with superstition and wrong ways. If you have envy and avarice will never safe from dangers. You have to make precautions beforehand when it comes, and know how to defend it. Don't forget about that treasure accumulate with treasure, and rubbish with rubbish. If you have love and hate, then envy and avarice will come. Greed and anger are the source of it. If you are practicing dhamma, then you are the insider of the Sasāna (Dispensation of the Buddha) and without it the outsider. The outsider can't enjoy the sun and the moon of the Sasāna. If you die earlier, Sasāna also disappear for you. So there are 2 reasons for its disappearance, die early and not practicing. Love and hate come from desire. There are two kinds of desires, wholesome and unwholesome. Desire comes from thinking. You can't sleep at night because of too much thinking. So, have to contemplate thinking(vitakka).
Wrong view and doubt are sticking in the khandhas. So have to know the cause of the khandhas. To understand the khandhas have to know Dependent Arising. Without fallen off ditthi beings are wandering in the pleasant and unpleasant existences. The cause of the khandhas is Dependent Arising. From there you know how to strip off wrong view and doubt. Real understanding of it is quite rare (Sayadaw emphasized was true, most Buddhist even don't know about it.) Want to strip off ditthi have to understand the source of Dependent Arising. Without knowing the causes of the khandhas, stuck with doubt. Don't know the result, stuck with wrong view. This is a very important point. In the Saṁyutta-nikāya the Buddha mentioned that it was more important than the head was burning with fire and the body was piercing with a spear. Have to deal with wrong view first and later the other problems. Don't take it as I am frightening you. There is nothing more frightening than wrong view. The Buddha used his knowledge and saw that nothing was more serious than wrong view. There were a lot of stories on killing parents (Nowadays a lot of news on patricide and matricide appeared in the east and west.) If you have ditthi and tanhā will come. Forbid the Path and Fruit is ditthi. Resistance by wrong view and doubt even someone discerning anicca can't realize Nibbāna (Sayadaw in his many talks emphasized this point very often.) If you don't intellectually dispel wrong view beforehand whatever you are seeing can't realize Nibbāna. There were many stories in the Pali Texts. As examples, Ven. Anuradha, Ven. Channa and Ven. Yamaka, they couldn't realize the Dhamma before because of their wrong views. Only by the help of the Buddha and Ven. Sāriputta that became success. After Ananda became a stream enterer but could not developed forwards was looking after the Buddha and busying with other matters.
Khandha Paticca-samupadā - doesn't mean the whole day of process but what happening at the present moment. Present khandha is not the khandha gave birth by mother or yesterday khandha, but the new arising khandha. If you know this, you are free from the view of permanence. From young you are growing up is eternalism - sassata ditthi. People will think the new arising khandha is nothing to do with the old khandha, then it becomes annihilationism - uccheda ditthi, so wrong view is sticking here and there. These 2 wrong views are hindering the Path and Fruit Knowledges. The Buddha said to go on the middle way. The matter of the eye is conditioned by kamma, citta, utu and āhāra (action, mind, temperature and food). Eye consciousness is caused by arom-dvāra (sense door and sense object). By knowing these will free from uccheda ditthi. The cause is not cutting off. By intellectually free from ditthi and discerning impermanence can enter Nibbāna. These 2 wrong views are coming from identity view - sakkāya ditthi.
Don't let these views arise with the 5-khandhas. The Buddha said if you had any one of them even didn't have the knowledge in accordance with the truth - saccanulomika nyan. If you have identity view and also have all the 62-wrong views. By knowing that it is the process of cause & effect and not created by Māha Braham or God, and then free from doubt. These are cause & effect phenomena, not a person and not a being. Condensed the 5-khandhas, only have mind & body. In the discussion between Ven. Sāriputta and Ven. Kothitha, it was said that by contemplation of the mind including the body. By contemplation of the body was including the mind. Viññānam and nāma-rūpa (consciousness and name-form) are also the same way. These examples were by the Buddha and Sāriputta. They are depending on each other. If one of them is collapsing and the other also do. Therefore, Sabbe sankhāra anicca - All conditioned phenomena are impermanent. Everyday people are doing uncountable unwholesome kammas. So the result would be also a lot but the time is not yet arriving to give the result. They are not doing anything to cut off the kammas. Because of vedanā living beings are doing a lot of kammas (vedanā paccaya tanhā...kammabhāvo - feeling conditioned craving...action). These are kammas desire for khandhas. You all take kamma as parents so rely on them as kam father and kam mother (kam - Burmese word for kamma). But the Buddha taught you to rely on nyan parents, nyan father and nyan mother (nyan - Burmese word for ñānam). Between feeling and craving insert knowledge. You divide the 5-khandhas and get the 4-satipatthāna. If you can contemplate impermanence to anyone of them, then craving and clinging are gone. Therefore, the Buddha declared that he had got rid of all wholesome and unwholesome dhammas. Wanting to cut off kamma, practice with one of the satipatthāna. Without it become a human ball and kick by the wholesome and unwholesome dhammas. So must contemplate impermanence to one of the satipatthāna.
Dhamma Talks by Mogok Sayadaw--Part 3-26
[26] Contemplate Anicca , Perceive Anicca & Know Anicca
1st Feb.1960
[Based on Sadanta Sutta, Anguttara-Nikāya. Five hundred Licchavi princes were talking about, "What are the most difficult things to come by?" They thought about the 5 things as: horse, elephant, jewels, woman and a rich person. They asked the Buddha and he answered the 5 rare things to encounter. These are:
1. To encounter the Buddha's Sasāna
2. To encounter a teacher who can teach the Sacca Dhamma
3. By understanding of the Sacca Dhamma
4. After understanding and put into practice, and discern anicca(Dhammanu-dhammapaṭipātti)
5. Repay the gratitude by realization of the Dhamma-> (To the Triple Gems and the teacher)
This is an important discourse. Now, you all are having these rarities. So have to put effort for practice without giving up. Every time the mind is in despair check these factors and encourage yourself. Another discourse in the Anguttara; the Buddha taught about the way of practice for the realization. People who have these 5 rarities and practice in accordance with the way and have confidence must realize the Dhamma. I myself is teaching you the right things in accordance with what the Buddha had taught. The tradition of the Buddha was never talked 2 ways but only one true speech. (This point is very important for Buddhists who study the teaching of the Buddha, if not, they will confuse with what the Buddha had taught, because there were new ideas crept into his teachings.) He used to speak only what was beneficial. I'll talk about the Buddha's way of practice. The Buddha taught that whatever mind state arises, contemplate as anicca, perceive as anicca, and know as anicca. As example; lobha, dosa etc. mental state arise and by contemplating no clinging happen and no kamma create. So they all cease to come. (1) Whatever arising and contemplate anicca, (2) perceive as anicca. You have to contemplate quickly. If not, kilesa will take the upper-hand. This is the Dhammaniyama Natural Procedure. It's happening all the times. Dependent Arising is natural procedure. If you don't contemplate, it will continue. If you contemplate, it's cutting off. It's the natural procedure of the round of existence and must cut off with effort. You can stop the wheel of samsaric dukkha with the wholesome dhamma of insight. (3) Knowing it as anicca - This knowing create the wholesome dhamma. These 3 points were taught by the Buddha that I have to mention it. In the real practice by contemplation of impermanence and all are including in it. And then you can ask, "Can I realize the Dhamma in this way?" If you can contemplate by not letting kilesa comes into the practice will realize it.
When you are doing sitting meditation make a resolution - aditthana. As examples, "Within an hour I'll not let kilesa come in and only continue with anicca. Staying with anicca and do not mix-up with other mental states." Hence, will realize the peaceful sukkha Nibbāna in this life as guaranteed by the Buddha in the Sutta, try hard in the practice. I am worry that you may put the blame on the perfection - pārami. So I had talked about the 5-rarities beforehand. Concern with the kilesa which comes in and take it as an object of meditation. So contemplate it as anicca. Example, hearing a sound and contemplate the hearing consciousness. If you don't then the kilesa mind of “What sound it is?” will come in. Whatever mind state comes in, it's for the starting point of kilesa to follow behind. By contemplation of the first coming in mind state is cutting off the kilesa mind which will follow behind. If you ask, "When I'll realize the Dhamma?" This is depending on you and nothing to do with the teacher. Depend on one's own character and perseverance or kilesa volume and effort. Without kilesa comes into the practice will realize quickly. Anyhow you will realize it but do not reduce your effort. If you afraid of the dukkha as much as the drops of water in the lake of each side 50-yojana wide, length and depth, you must work hard (a simile used by The Buddha in the Saṁyutta-nikāya.).
1st Feb.1960
[Based on Sadanta Sutta, Anguttara-Nikāya. Five hundred Licchavi princes were talking about, "What are the most difficult things to come by?" They thought about the 5 things as: horse, elephant, jewels, woman and a rich person. They asked the Buddha and he answered the 5 rare things to encounter. These are:
1. To encounter the Buddha's Sasāna
2. To encounter a teacher who can teach the Sacca Dhamma
3. By understanding of the Sacca Dhamma
4. After understanding and put into practice, and discern anicca(Dhammanu-dhammapaṭipātti)
5. Repay the gratitude by realization of the Dhamma-> (To the Triple Gems and the teacher)
This is an important discourse. Now, you all are having these rarities. So have to put effort for practice without giving up. Every time the mind is in despair check these factors and encourage yourself. Another discourse in the Anguttara; the Buddha taught about the way of practice for the realization. People who have these 5 rarities and practice in accordance with the way and have confidence must realize the Dhamma. I myself is teaching you the right things in accordance with what the Buddha had taught. The tradition of the Buddha was never talked 2 ways but only one true speech. (This point is very important for Buddhists who study the teaching of the Buddha, if not, they will confuse with what the Buddha had taught, because there were new ideas crept into his teachings.) He used to speak only what was beneficial. I'll talk about the Buddha's way of practice. The Buddha taught that whatever mind state arises, contemplate as anicca, perceive as anicca, and know as anicca. As example; lobha, dosa etc. mental state arise and by contemplating no clinging happen and no kamma create. So they all cease to come. (1) Whatever arising and contemplate anicca, (2) perceive as anicca. You have to contemplate quickly. If not, kilesa will take the upper-hand. This is the Dhammaniyama Natural Procedure. It's happening all the times. Dependent Arising is natural procedure. If you don't contemplate, it will continue. If you contemplate, it's cutting off. It's the natural procedure of the round of existence and must cut off with effort. You can stop the wheel of samsaric dukkha with the wholesome dhamma of insight. (3) Knowing it as anicca - This knowing create the wholesome dhamma. These 3 points were taught by the Buddha that I have to mention it. In the real practice by contemplation of impermanence and all are including in it. And then you can ask, "Can I realize the Dhamma in this way?" If you can contemplate by not letting kilesa comes into the practice will realize it.
When you are doing sitting meditation make a resolution - aditthana. As examples, "Within an hour I'll not let kilesa come in and only continue with anicca. Staying with anicca and do not mix-up with other mental states." Hence, will realize the peaceful sukkha Nibbāna in this life as guaranteed by the Buddha in the Sutta, try hard in the practice. I am worry that you may put the blame on the perfection - pārami. So I had talked about the 5-rarities beforehand. Concern with the kilesa which comes in and take it as an object of meditation. So contemplate it as anicca. Example, hearing a sound and contemplate the hearing consciousness. If you don't then the kilesa mind of “What sound it is?” will come in. Whatever mind state comes in, it's for the starting point of kilesa to follow behind. By contemplation of the first coming in mind state is cutting off the kilesa mind which will follow behind. If you ask, "When I'll realize the Dhamma?" This is depending on you and nothing to do with the teacher. Depend on one's own character and perseverance or kilesa volume and effort. Without kilesa comes into the practice will realize quickly. Anyhow you will realize it but do not reduce your effort. If you afraid of the dukkha as much as the drops of water in the lake of each side 50-yojana wide, length and depth, you must work hard (a simile used by The Buddha in the Saṁyutta-nikāya.).
Dhamma Talks by Mogok Sayadaw--Part 3-27
[27] Worldly Fetters and Realization
19th Nov.1960
[Vaccha brahmin asked the Buddha the following questions. (1) Is there anyone without giving up the worldly attachment can realize Nibbāna? (2) Is there anyone without giving up the worldly attachment can reach good rebirth? (3) Any Ajivaka ever been realized Nibbāna? (4) Any Ajivaka ever been reached good rebirth? (Ajivakas were people reject the law of kamma.) The Buddha's answers to these were: (1) Negative answer (2) Positive answer (3) Negative answer (4) Negative answer, but only one person. Sayadaw gave a clear explanation to these Q&A. He said someone is at the time of practicing already giving up worldly things. Therefore, people in family life by regular practice can realize Nibbāna (e-g Sun Lun Sayadaw was a very good example in modern time). For Ajivakas they had niyata miccha ditthi fixed in destiny because of this wrong view or akiriyavāda - doctrine of non-action. So the Buddha with his psychic power looking back 100,000 kappas – Buddhist aeon never seen any Ajivaka realized Nibbāna and reached good rebirths. But the Buddha only saw one Ajivaka reached sugati - good rebirth, and this man was he himself and at that time believed in kamma.
Vaccha said that people believed that the Buddha knew everything every moment even during sleep. The Buddha replied that it was misinterpreting him. (Later Buddhists also misinterpret him in many things.) He only knew by reflection. Sayadaw explained vipassanā process and said that the Buddha mentioned only 3 insight knowledges. These are: (1) Udayabbaya nyan - Knowledge of rise and fall (2) Nibbida nyan - Knowledge of disenchantment (3) Magga nyan - Path Knowledge. Path Knowledge is discarding the khandhas and tanhā. As example, Sotāpatti Magga Nyan - The Path Knowledge of Stream Enterer is discarding the 5-khandhas to painful rebirths (hell, ghost and animal) and the craving to identify view - sakkāya ditthi, doubt - viccikiccha and adherence to rites and ceremonies - sīlabbataparamasa.]
The Buddha automatically knew everything was not true. He knew only by thinking. Sleep was with the life continuum of the mind (bhavanga citta) and how could he knew it. He was a triple knowledge(Tevijjā) person. These are: Pubbenivasa abhiññā - Direct knowledge of past lives. If he was thinking people past lives and knew all of them, he also knew what would happen to them in the future. This was Dibbacakkhu abhiññā - Direct knowledge of divine eye. And also had the knowledge of destruction of the taints - āsavaskhaya nyan. With this knowledge he also could teach people for their destruction of the taints. (This was the most important knowledge of the all.) (Sayadaw gave some examples of the King Suddhodāna and Santati Minister for their attainments of Nibbāna living in the family life.) The fetter - Samyojana of affection to one's body is greater than the fetter of wealth and family members. The time of practice is the time of discarding the fetter temporary. So the one who practices will realize the Dhamma and no practice without realization. If you know how to insert the knowledge between the Dependent Arising processes at any time; then you are discarding the fetters. During the practice if any kilesa comes in, then it will take time, and without coming in become quicker. So don't blame on the perfection (pārami). In Pekopadesa Pali, for ordinary disciples - pakati savakas, if they complete with these 2 factors will realize the Dhamma: (1) Listening to the Sacca Dhamma and (2) Wise attention. If you end up at other people sayings can be miss the chances. This is terrible. A person without contemplation and the fetters are always happening. By contemplation and it doesn't. If you are still discerning only mind and feeling, then these are lower level of knowledge. Not seeing mind and feeling instead anicca means higher level of knowledge. Not discerning the 3-characteristics is still in the lower level. Seeing rise and fall will arrive to the higher level of knowledge, arriving to its intrinsic nature - sabhāva. If you are still seeing the khandhas (i.e form, feeling, mind..etc) still not complete, because the Buddha said that the 5-khandhas are anicca. In the satipatthāna Sutta Pali said that have to know the mind, feeling etc., but not ask to contemplate these things. (It was mentioned in the beginning.) The Buddha wanted us to contemplate are their anicca. (It was mentioned in the end.)
Contemplation of feeling means remind us the object and without it don't know what to do. The real contemplation is the arising & passing away of them. To know that after arising is not there. Seeing impermanence is Yathabuta nyan - the knowledge of the way as it really is. Both of the Pali passages are right. The reason why the Buddha taught about the lower level of knowledge was to let us know the object of contemplation. To show the objects of contemplation. Is it see them or to discern their impermanence? Only by discerning impermanence that the reality and the knowing become fit together (i.e Yathabuta nyan, here the Burmese words for the reality and the knowing fit together means you are discerning what really exist. But usually we see what really not exist.) Arriving to the higher level of knowledge, then wrong view falls off. If you discern impermanence continue to contemplate. After sometime will become disenchantment but still in the 5-factors of the Path. Before you see the impermanence and now become disenchantment. These 2 knowledges are quite different. If you ask why they are different? The answer is kilesa becoming thinner. Don't reduce your effort and contemplate with perseverance. The knowledge will rise up again as these are not worthy to have. This is the penetration to the knowledge of Function - Kicca Nyan. The object of contemplation, mind and feeling etc. disappear. It’s the right knowing of the truth of dukkha. The knandhas related to the ditthi kilesa - defilement of wrong view disappear. It becomes khandha nirodho Nibbānam - The ceasing of the khandha is Nibbāna. ditthi kilesa disappears by not arising. The khandha disappears from the existing. Khandha nirodho and the 4 apaya nirodho cease together. (Here, by destroying the defilement of wrong view that present khandha ceases and at the same time the future 4 painful rebirths are totally ceased.) The 3-insight knowledges of seeing impermanence, disenchantment and the ending of the khandha are teaching by every Buddha in the past and the future to come. (This talk can be had an interpretation problem for some to satipatthāna. To know both – the arising and passing away. In the beginning of the practice may be can’t discern impermanent. After with strong sati and samādhi can discern it.)
19th Nov.1960
[Vaccha brahmin asked the Buddha the following questions. (1) Is there anyone without giving up the worldly attachment can realize Nibbāna? (2) Is there anyone without giving up the worldly attachment can reach good rebirth? (3) Any Ajivaka ever been realized Nibbāna? (4) Any Ajivaka ever been reached good rebirth? (Ajivakas were people reject the law of kamma.) The Buddha's answers to these were: (1) Negative answer (2) Positive answer (3) Negative answer (4) Negative answer, but only one person. Sayadaw gave a clear explanation to these Q&A. He said someone is at the time of practicing already giving up worldly things. Therefore, people in family life by regular practice can realize Nibbāna (e-g Sun Lun Sayadaw was a very good example in modern time). For Ajivakas they had niyata miccha ditthi fixed in destiny because of this wrong view or akiriyavāda - doctrine of non-action. So the Buddha with his psychic power looking back 100,000 kappas – Buddhist aeon never seen any Ajivaka realized Nibbāna and reached good rebirths. But the Buddha only saw one Ajivaka reached sugati - good rebirth, and this man was he himself and at that time believed in kamma.
Vaccha said that people believed that the Buddha knew everything every moment even during sleep. The Buddha replied that it was misinterpreting him. (Later Buddhists also misinterpret him in many things.) He only knew by reflection. Sayadaw explained vipassanā process and said that the Buddha mentioned only 3 insight knowledges. These are: (1) Udayabbaya nyan - Knowledge of rise and fall (2) Nibbida nyan - Knowledge of disenchantment (3) Magga nyan - Path Knowledge. Path Knowledge is discarding the khandhas and tanhā. As example, Sotāpatti Magga Nyan - The Path Knowledge of Stream Enterer is discarding the 5-khandhas to painful rebirths (hell, ghost and animal) and the craving to identify view - sakkāya ditthi, doubt - viccikiccha and adherence to rites and ceremonies - sīlabbataparamasa.]
The Buddha automatically knew everything was not true. He knew only by thinking. Sleep was with the life continuum of the mind (bhavanga citta) and how could he knew it. He was a triple knowledge(Tevijjā) person. These are: Pubbenivasa abhiññā - Direct knowledge of past lives. If he was thinking people past lives and knew all of them, he also knew what would happen to them in the future. This was Dibbacakkhu abhiññā - Direct knowledge of divine eye. And also had the knowledge of destruction of the taints - āsavaskhaya nyan. With this knowledge he also could teach people for their destruction of the taints. (This was the most important knowledge of the all.) (Sayadaw gave some examples of the King Suddhodāna and Santati Minister for their attainments of Nibbāna living in the family life.) The fetter - Samyojana of affection to one's body is greater than the fetter of wealth and family members. The time of practice is the time of discarding the fetter temporary. So the one who practices will realize the Dhamma and no practice without realization. If you know how to insert the knowledge between the Dependent Arising processes at any time; then you are discarding the fetters. During the practice if any kilesa comes in, then it will take time, and without coming in become quicker. So don't blame on the perfection (pārami). In Pekopadesa Pali, for ordinary disciples - pakati savakas, if they complete with these 2 factors will realize the Dhamma: (1) Listening to the Sacca Dhamma and (2) Wise attention. If you end up at other people sayings can be miss the chances. This is terrible. A person without contemplation and the fetters are always happening. By contemplation and it doesn't. If you are still discerning only mind and feeling, then these are lower level of knowledge. Not seeing mind and feeling instead anicca means higher level of knowledge. Not discerning the 3-characteristics is still in the lower level. Seeing rise and fall will arrive to the higher level of knowledge, arriving to its intrinsic nature - sabhāva. If you are still seeing the khandhas (i.e form, feeling, mind..etc) still not complete, because the Buddha said that the 5-khandhas are anicca. In the satipatthāna Sutta Pali said that have to know the mind, feeling etc., but not ask to contemplate these things. (It was mentioned in the beginning.) The Buddha wanted us to contemplate are their anicca. (It was mentioned in the end.)
Contemplation of feeling means remind us the object and without it don't know what to do. The real contemplation is the arising & passing away of them. To know that after arising is not there. Seeing impermanence is Yathabuta nyan - the knowledge of the way as it really is. Both of the Pali passages are right. The reason why the Buddha taught about the lower level of knowledge was to let us know the object of contemplation. To show the objects of contemplation. Is it see them or to discern their impermanence? Only by discerning impermanence that the reality and the knowing become fit together (i.e Yathabuta nyan, here the Burmese words for the reality and the knowing fit together means you are discerning what really exist. But usually we see what really not exist.) Arriving to the higher level of knowledge, then wrong view falls off. If you discern impermanence continue to contemplate. After sometime will become disenchantment but still in the 5-factors of the Path. Before you see the impermanence and now become disenchantment. These 2 knowledges are quite different. If you ask why they are different? The answer is kilesa becoming thinner. Don't reduce your effort and contemplate with perseverance. The knowledge will rise up again as these are not worthy to have. This is the penetration to the knowledge of Function - Kicca Nyan. The object of contemplation, mind and feeling etc. disappear. It’s the right knowing of the truth of dukkha. The knandhas related to the ditthi kilesa - defilement of wrong view disappear. It becomes khandha nirodho Nibbānam - The ceasing of the khandha is Nibbāna. ditthi kilesa disappears by not arising. The khandha disappears from the existing. Khandha nirodho and the 4 apaya nirodho cease together. (Here, by destroying the defilement of wrong view that present khandha ceases and at the same time the future 4 painful rebirths are totally ceased.) The 3-insight knowledges of seeing impermanence, disenchantment and the ending of the khandha are teaching by every Buddha in the past and the future to come. (This talk can be had an interpretation problem for some to satipatthāna. To know both – the arising and passing away. In the beginning of the practice may be can’t discern impermanent. After with strong sati and samādhi can discern it.)
Dhamma Talks by Mogok Sayadaw--Part 3-28
[28] Volition, Action and Kammic Formation
23rd Nov.1960
[Here, Sayadaw gave a talk on cetanā(volition), action(kamma) and sankhāra (kammic formation). It was an interesting talk and explained their meanings and their connection in the Pali Suttas and Abhidhamma. These words are important for Buddhists to know them. sankhāra has 4 meanings: (1) formation; (2) mental formation, i.e the 4th aggregate; (3) kammic formation; (4) prompting. The sankhāra here in this talk was No. (3) kammic formation or in the 12-links of Dependent Arising avijjā paccaya sankhāra - ignorance condition kammic formation.
The Buddha with his pubbenivāsa abhiñña - direct knowledge of past lives was looking backwards to find the beginning of a living being (even may be his own). But he would never reach the end of his past lives because samsāra - round of existence was too long for every living being, but he could find the causes of their origin. It was avijjā(ignorance) and tanhā(craving). Sayadaw said all the khandhas are conditioning craving and not only feeling(vedanā), but feeling is the nearest cause for craving.]
[Cetanā - volition or stimulation is kamma - action. Two kinds of cetanā; create kamma and not create kamma. Pure cetanā is not create kamma just only cetanā. By vattas (round of existence); vatta cetanā - create existence, and vivatta cetanā - not create existence. All arahants their actions are pure cetanā and not kamma. If giving the result, it's kamma. In the Dependent Arising of 12-links, sankhāra is past kamma and kamma-bhāva is present kamma.
In our many past lives we had created many sankhāra kamma; i.e good, bad or mixed kamma which are always waiting for the chance to give the result. Kamma-bhāva is 2 ways. If we have a teacher who can teach Dependent Co-arising and vipassanā practice, then we will not create kamma-bhāva. If not, we create kamma all the times. We can observe our minds at viññānam or vedanā or tanhā or upādāna (see the 12-links of D.A). In this way stop creating kamma. In past lives because of avijjā and tanhā (ignorance is like father and craving is mother), we had created many kammas which were sankhāra. It will follow up in samsāra until our last lives as arahants. We can see these results in the Suttas and in daily life of all human beings. As an example of Ven. Mahā-Moggallāna's life; he was severely beaten by bandits. Because of one of his heavy kammas on his past life by killing his own mother. (Sayadaw continued to explain that people can take kamma with wrong view by telling the Mahā Punnama Sutta.)
In the Abhiha Sutta (The Daily 5-Recollections, from Anguttara), the Buddha taught to rely on kamma as a conventional truth or samatha practice(cāganusati). The path of kamma is within the round of 31-realms and the path of knowledge (nyan) transcends it. Kammic way is in samsāra and nyanic way is transcend samsāra or towards Nibbāna. For vivatta dāna (generosity to transcend dukkha), the Buddha mentioned dāna with vipassanā (in the Anguttara).
In the Abhidhamma of Dhamma-sanganī, we can see 3 types of dhamma. (1) Acayagāmino dhamma (2) Apacaya-gāmino dhamma (3) Nevācaya-gāmino nā pacaya-gāmino dhamma. The first is dhamma leading to birth and death, i.e all wholesome and unwholesome dhammas. The second is not leading to birth and death; i.e The Noble Eight Fold Path. The third is neither (1) nor (2); i.e the Buddha and arahants. The 3 dhamma can be found in the khandhas.]
The seed of volition(cetanā) is called action(kamma). Without the seed is just volition. The past action is sankhāra and the present is kamma-bhāva. Functional kamma is kariya kamma, just only function which were done by the Buddha and arahants. The kamma not give the result is regarding as pure cetanā. Some kamma-bhāva give the results and some are not. Can contemplate up to clinging(upādāna) not create kamma and no result (In the Satipatthāna Sutta of contemplation of the mind, the Buddha asked to contemplate when greed arose. But from craving to become clinging may be a little difficult.) sankhāra kamma is always giving the result. Without the ignorance ceases then the sankhāra not ceases, the sankhāra not ceases always connect the khandha process. By meeting spiritual friend (kalyānamitta) can stop the kamma-bhāva. Buddha and arahants are only khandhas. Others are clinging khandha (upādānakkhandha). A person without any clinging is just only khandha and with clinging is upādānakkhandha. There are many types of khandha; past and present khandhas etc. Take the kamma as mine is atta-ditthi(self-view) or kammavadi atta-ditthi. Permanence(nicca) is self(atta) and both are the same. The Buddha taught that: Sabbe dhamma anatta - All dhammas (including Nibbāna) are not self. Therefore, how can kamma becomes atta-self. Including Nibbāna is not self (Some Buddhists described or took Nibbāna as like atta in some books and teachings, i-e go against the Buddha’s teachings.) Taught about kamma in the suttanta method is for people who want Nibbāna slowly. But, now who want Nibbāna have to cut off kamma by doing vipassanā. Any realm of existences is the power of kammic energy. Cutting off kamma is the power of knowledge. Every dāna done by seeing dukkha sacca is not continue the round of existence(samsāra).
(Sayadaw taught his disciples how to perform a vivatta dāna which support to transcend dukkha. Most people done it with the desire (loba-tanhā) for the support of round of becoming. There were a few talks by him for this purpose before, and after a great offering, such as kathina ceremonies, for meditation hall, Sangha dwellings etc. First talked about dukkha sacca from the mother's womb to old age, sickness and death, about burning with the eleven fires of human life etc.)
First to contemplate and see the impermanence of the khandha. And then make a resolution by wanting to free from the vatta dukkha - round of dukkha existence. This dāna is done by the knowledge of truth - sacca nyan. The most superior dāna is enriching by vipassanā(Anguttara). The dāna for changing prison is not good and also not encourage. Whatever prison you are in changing prison is only prison. In the same way whatever existence you are in changing dukkha is only dukkha. (at last Sayadaw used the Sammā-datthi Sutta from the Majjhima Nikāya to explain the two types of worldling.) (1) Worldlings outside the Sasāna. Believe in kamma, so kammasakata sammā-ditthi. By itself alone not realize Nibbāna. (2) Worldlings inside the Sasāna. Believe in kamma also and get the knowledge of impermanence, so can realize Nibbāna.
23rd Nov.1960
[Here, Sayadaw gave a talk on cetanā(volition), action(kamma) and sankhāra (kammic formation). It was an interesting talk and explained their meanings and their connection in the Pali Suttas and Abhidhamma. These words are important for Buddhists to know them. sankhāra has 4 meanings: (1) formation; (2) mental formation, i.e the 4th aggregate; (3) kammic formation; (4) prompting. The sankhāra here in this talk was No. (3) kammic formation or in the 12-links of Dependent Arising avijjā paccaya sankhāra - ignorance condition kammic formation.
The Buddha with his pubbenivāsa abhiñña - direct knowledge of past lives was looking backwards to find the beginning of a living being (even may be his own). But he would never reach the end of his past lives because samsāra - round of existence was too long for every living being, but he could find the causes of their origin. It was avijjā(ignorance) and tanhā(craving). Sayadaw said all the khandhas are conditioning craving and not only feeling(vedanā), but feeling is the nearest cause for craving.]
[Cetanā - volition or stimulation is kamma - action. Two kinds of cetanā; create kamma and not create kamma. Pure cetanā is not create kamma just only cetanā. By vattas (round of existence); vatta cetanā - create existence, and vivatta cetanā - not create existence. All arahants their actions are pure cetanā and not kamma. If giving the result, it's kamma. In the Dependent Arising of 12-links, sankhāra is past kamma and kamma-bhāva is present kamma.
In our many past lives we had created many sankhāra kamma; i.e good, bad or mixed kamma which are always waiting for the chance to give the result. Kamma-bhāva is 2 ways. If we have a teacher who can teach Dependent Co-arising and vipassanā practice, then we will not create kamma-bhāva. If not, we create kamma all the times. We can observe our minds at viññānam or vedanā or tanhā or upādāna (see the 12-links of D.A). In this way stop creating kamma. In past lives because of avijjā and tanhā (ignorance is like father and craving is mother), we had created many kammas which were sankhāra. It will follow up in samsāra until our last lives as arahants. We can see these results in the Suttas and in daily life of all human beings. As an example of Ven. Mahā-Moggallāna's life; he was severely beaten by bandits. Because of one of his heavy kammas on his past life by killing his own mother. (Sayadaw continued to explain that people can take kamma with wrong view by telling the Mahā Punnama Sutta.)
In the Abhiha Sutta (The Daily 5-Recollections, from Anguttara), the Buddha taught to rely on kamma as a conventional truth or samatha practice(cāganusati). The path of kamma is within the round of 31-realms and the path of knowledge (nyan) transcends it. Kammic way is in samsāra and nyanic way is transcend samsāra or towards Nibbāna. For vivatta dāna (generosity to transcend dukkha), the Buddha mentioned dāna with vipassanā (in the Anguttara).
In the Abhidhamma of Dhamma-sanganī, we can see 3 types of dhamma. (1) Acayagāmino dhamma (2) Apacaya-gāmino dhamma (3) Nevācaya-gāmino nā pacaya-gāmino dhamma. The first is dhamma leading to birth and death, i.e all wholesome and unwholesome dhammas. The second is not leading to birth and death; i.e The Noble Eight Fold Path. The third is neither (1) nor (2); i.e the Buddha and arahants. The 3 dhamma can be found in the khandhas.]
The seed of volition(cetanā) is called action(kamma). Without the seed is just volition. The past action is sankhāra and the present is kamma-bhāva. Functional kamma is kariya kamma, just only function which were done by the Buddha and arahants. The kamma not give the result is regarding as pure cetanā. Some kamma-bhāva give the results and some are not. Can contemplate up to clinging(upādāna) not create kamma and no result (In the Satipatthāna Sutta of contemplation of the mind, the Buddha asked to contemplate when greed arose. But from craving to become clinging may be a little difficult.) sankhāra kamma is always giving the result. Without the ignorance ceases then the sankhāra not ceases, the sankhāra not ceases always connect the khandha process. By meeting spiritual friend (kalyānamitta) can stop the kamma-bhāva. Buddha and arahants are only khandhas. Others are clinging khandha (upādānakkhandha). A person without any clinging is just only khandha and with clinging is upādānakkhandha. There are many types of khandha; past and present khandhas etc. Take the kamma as mine is atta-ditthi(self-view) or kammavadi atta-ditthi. Permanence(nicca) is self(atta) and both are the same. The Buddha taught that: Sabbe dhamma anatta - All dhammas (including Nibbāna) are not self. Therefore, how can kamma becomes atta-self. Including Nibbāna is not self (Some Buddhists described or took Nibbāna as like atta in some books and teachings, i-e go against the Buddha’s teachings.) Taught about kamma in the suttanta method is for people who want Nibbāna slowly. But, now who want Nibbāna have to cut off kamma by doing vipassanā. Any realm of existences is the power of kammic energy. Cutting off kamma is the power of knowledge. Every dāna done by seeing dukkha sacca is not continue the round of existence(samsāra).
(Sayadaw taught his disciples how to perform a vivatta dāna which support to transcend dukkha. Most people done it with the desire (loba-tanhā) for the support of round of becoming. There were a few talks by him for this purpose before, and after a great offering, such as kathina ceremonies, for meditation hall, Sangha dwellings etc. First talked about dukkha sacca from the mother's womb to old age, sickness and death, about burning with the eleven fires of human life etc.)
First to contemplate and see the impermanence of the khandha. And then make a resolution by wanting to free from the vatta dukkha - round of dukkha existence. This dāna is done by the knowledge of truth - sacca nyan. The most superior dāna is enriching by vipassanā(Anguttara). The dāna for changing prison is not good and also not encourage. Whatever prison you are in changing prison is only prison. In the same way whatever existence you are in changing dukkha is only dukkha. (at last Sayadaw used the Sammā-datthi Sutta from the Majjhima Nikāya to explain the two types of worldling.) (1) Worldlings outside the Sasāna. Believe in kamma, so kammasakata sammā-ditthi. By itself alone not realize Nibbāna. (2) Worldlings inside the Sasāna. Believe in kamma also and get the knowledge of impermanence, so can realize Nibbāna.
Dhamma Talks by Mogok Sayadaw--Part 3-29
[29] Seeing One's Own Death Is Vipassanā
25th Nov.1960
[Sayadaw gave a meditation instruction here. The language he used was unusual. He said when the observing mind and mental states arose, we could see their disappearing or anicca. A mind born and it dies, and then another mind arises again and dies again. Two minds and two mental states can't arise together at the same time. So when a mind arises we observe and it's not there anymore. When the observing mind comes in and it dies already. At that moment we are alive with the observing mind(magga). When another mind arises, the observing mind also disappears. So there is no observer only the observed. Vipassanā is seeing the death with the living mind. If you could see the death with the living mind, then the Buddha had arisen. Without it no Buddha arose then it becomes the path of ignorance condition kammic formation. So what really make the mind & body process on and on. Sayadaw sometimes in some of his talks mentioned about the hell beings suffer in hell. They die instantly and born again instantly on and on until their kammas are finishing for the hell. Some petas who never had a drop of water to drink for their thirsty. They lived for a very long period of times between each Buddha. They continued to survive by food of kamma(kammāhāra).
Mind is the creator because it creates kamma. Even before the being dies the results are starting to materialize. There was a sutta about Nandiya upāsaka. Because of his good kammas celestial mansions were starting to appear in the Tavatimsa Heaven even before he died. One time Ven. Maha-Moggallana visited there and found out some beautiful mansions with celestial nymphs were waiting for someone to arrive there. They requested Ven. Mahā-Moggallāna to send the message for Nandiya upāsaka. There was a remarkable parallel in a modern day story. This time do not with the outside objects but with the materialisation of a human embryo by the kammic energy. This was in Ajahn Mun's Biography about an elderly nun (see Ajahn Mun Biography, The legacy, pgs416-418)]
Human dukkha are can't compare to the dukkha of the hells and hungry ghosts. By reaching the sotāpatti magga (the knowledge of stream entry), dukkha only left for 7 drops of water compare with the whole drops of water in a huge lake (a cubic lake which is 50x50x50 yojanas each side with full of water, 1 yojana = 8 or 13 miles, from Sacca Samyutta). Therefore, you all have to put full force energy for practice. Only by practice to get the vipassanā magga (insight knowledge) that you'll get the supra-mundane knowledge (lokuttara magga). Vipassanā knowledge is the cause and supra-mundane knowledge is the result. (It mentioned in the Susima Sutta) Vipassanā knowledge is seeing the impermanence and supra-mundane knowledge is seeing the ending of the impermanence or impermanent process. Therefore, only you can see the impermanence, then you can see the end of it. By killing the kilesa worms with insight knowledge and you get the light of supra-mundane knowledge. Seeing one's own khandha is vipassanā knowledge. When the first mind is arising and you are alive with the first mind. If the second mind arises, the first mind dies away and you are alive with the second mind again. You have to know in this way. Therefore, contemplation of one's own death is vipassanā. Discerning one's own death is vipassanā. We don't see the numerous momentary arising deaths that craving (tanhā) arises, and wants to become human beings or heavenly beings. By not seeing one's own death; and ignorance, craving, clinging and action continue. In this way dukkha machine is going on and on. People are alive without knowing is like a blind man walking along the way. Seeing the death is going on the right path and without it on the wrong path. How to see one's own death is the best way of seeing? Don't see it in the way of fright. Seeing it as a stranger, then it's equal to the word of prato(stranger). You cannot stop it happens, so looking at it as a stranger. In this way is no fear and fright. This is also seeing it as not-self(anatta). In this way of seeing and vipassanā knowledge is becoming mature and developing. And then become don't want to associate or living with the stranger. It makes samudaya tanhā in the heart becomes thinner. By knowing it as not mine, wrong view and doubt fall away. Strangers are not coming anymore, and free from the dead ones. And then not seeing one's own death anymore is Nibbāna. This is Nibbāna element. (Sayadaw continued the Susima story). Practice with the insight knowledge beforehand and then will follow by the Path Knowledge (vipassanā nyan-> magga nyan) (In most of the suttas the Buddha taught about 3 knowledges, but here in Susima Sutta mentioned these 2 knowledges.)
25th Nov.1960
[Sayadaw gave a meditation instruction here. The language he used was unusual. He said when the observing mind and mental states arose, we could see their disappearing or anicca. A mind born and it dies, and then another mind arises again and dies again. Two minds and two mental states can't arise together at the same time. So when a mind arises we observe and it's not there anymore. When the observing mind comes in and it dies already. At that moment we are alive with the observing mind(magga). When another mind arises, the observing mind also disappears. So there is no observer only the observed. Vipassanā is seeing the death with the living mind. If you could see the death with the living mind, then the Buddha had arisen. Without it no Buddha arose then it becomes the path of ignorance condition kammic formation. So what really make the mind & body process on and on. Sayadaw sometimes in some of his talks mentioned about the hell beings suffer in hell. They die instantly and born again instantly on and on until their kammas are finishing for the hell. Some petas who never had a drop of water to drink for their thirsty. They lived for a very long period of times between each Buddha. They continued to survive by food of kamma(kammāhāra).
Mind is the creator because it creates kamma. Even before the being dies the results are starting to materialize. There was a sutta about Nandiya upāsaka. Because of his good kammas celestial mansions were starting to appear in the Tavatimsa Heaven even before he died. One time Ven. Maha-Moggallana visited there and found out some beautiful mansions with celestial nymphs were waiting for someone to arrive there. They requested Ven. Mahā-Moggallāna to send the message for Nandiya upāsaka. There was a remarkable parallel in a modern day story. This time do not with the outside objects but with the materialisation of a human embryo by the kammic energy. This was in Ajahn Mun's Biography about an elderly nun (see Ajahn Mun Biography, The legacy, pgs416-418)]
Human dukkha are can't compare to the dukkha of the hells and hungry ghosts. By reaching the sotāpatti magga (the knowledge of stream entry), dukkha only left for 7 drops of water compare with the whole drops of water in a huge lake (a cubic lake which is 50x50x50 yojanas each side with full of water, 1 yojana = 8 or 13 miles, from Sacca Samyutta). Therefore, you all have to put full force energy for practice. Only by practice to get the vipassanā magga (insight knowledge) that you'll get the supra-mundane knowledge (lokuttara magga). Vipassanā knowledge is the cause and supra-mundane knowledge is the result. (It mentioned in the Susima Sutta) Vipassanā knowledge is seeing the impermanence and supra-mundane knowledge is seeing the ending of the impermanence or impermanent process. Therefore, only you can see the impermanence, then you can see the end of it. By killing the kilesa worms with insight knowledge and you get the light of supra-mundane knowledge. Seeing one's own khandha is vipassanā knowledge. When the first mind is arising and you are alive with the first mind. If the second mind arises, the first mind dies away and you are alive with the second mind again. You have to know in this way. Therefore, contemplation of one's own death is vipassanā. Discerning one's own death is vipassanā. We don't see the numerous momentary arising deaths that craving (tanhā) arises, and wants to become human beings or heavenly beings. By not seeing one's own death; and ignorance, craving, clinging and action continue. In this way dukkha machine is going on and on. People are alive without knowing is like a blind man walking along the way. Seeing the death is going on the right path and without it on the wrong path. How to see one's own death is the best way of seeing? Don't see it in the way of fright. Seeing it as a stranger, then it's equal to the word of prato(stranger). You cannot stop it happens, so looking at it as a stranger. In this way is no fear and fright. This is also seeing it as not-self(anatta). In this way of seeing and vipassanā knowledge is becoming mature and developing. And then become don't want to associate or living with the stranger. It makes samudaya tanhā in the heart becomes thinner. By knowing it as not mine, wrong view and doubt fall away. Strangers are not coming anymore, and free from the dead ones. And then not seeing one's own death anymore is Nibbāna. This is Nibbāna element. (Sayadaw continued the Susima story). Practice with the insight knowledge beforehand and then will follow by the Path Knowledge (vipassanā nyan-> magga nyan) (In most of the suttas the Buddha taught about 3 knowledges, but here in Susima Sutta mentioned these 2 knowledges.)