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Dhamma Talks by Mogok Sayadaw--Part 11-20
發表於 : 2019-04-12, 14:07
 Difficult to Know Dukkha & Vedana
King Milinda asked Ven. Nāgasena; “Does everyone attain Nibbāna?” Someone can know dukkha & penetrate dukkha will attain it. With these knowledges are the cessation of tanhā. The cessation of tanhā is Nibbāna. Here are 2 important points. These are; ① to know dukkha, ② and to penetrate dukkha.
No.② is not wanting dukkha., so tanhā ceases. No.① is important to know about dukkha. No.② is important for no connection with dukkha. It has to be cut off with knowledge (ñāna). It’s important for a teacher to teach the student to know dukkha. It’s also important for the student not wanting dukkha by cutting off.
To know dukkha again & again & developing by not wanting it. Only by knowing about dukkha that the knowledge of not wanting will arise. If you don’t know & you’re wanting it. Vulture likes the putrid carcass of a dog. Because it’s with the vulture eye & knowing.
You must also change from the knowing of the vulture eye to the knowing of a human eye. Whenever you observe the khandha, it’s only asubha & dukkha. (loathsome & suffering). You must change it from the worldling eye into an ariyan eye. Before wherever we were only making prayers & wishes for dukkha & asubha. And only we are clinging to dukkha & asubha. Vulture eye & its knowing refer to tanhā, upādānā.
(Sayadaw continue to talk about the cause of dukkha by tracing the D.A process in reverse order, starting from jāra, marana dukkha.) Vedana, tanhā, upādānā & kamma are the real dukkha. We never complain about it as dukkha. Never complain about good to eat & live as dukkha. (i.e. vedana).
According to D.A process, samudaya becomes dukkha & again dukkha becomes samudaya. For e.g. vedana → tanhā → upādānā = samudaya → dukkha/samudaya → dukkha, etc.
We never observe tanhā arises & tanhā dies away. Are we really knowing the real dukkha? When dukkha vedana arises & wanting it to go away of tanhā comes in, & continue to upādānā & kamma. For pleasant feeling (sukha vedana) & the liking tanhā arises & also continue to upādānā & kamma.
Even dukkha itself exists, do you still know dukkha? Even not knowing about dukkha is far from penetrating dukkha. So, we don’t attain Nibbāna. All you know is the very coarse dukkha (painful feeling). Vedana is covering up Nibbāna. Pleasant feeling (sukkha vedana) is the biggest enemy. It’s the most affectionate thing for all of us.
Vedayita sukha & santi sukha are totally different (happiness come from feeling & peace). Vedayita sukha is oppressing & tormenting you. Happiness (sukha) of good feeling oppressing you that never attain peaceful happiness.
(For this point, Sayadaw gave the examples of ants die in honey & fishes die of baits) At last the fish dies with dukkha vedana by beaten. In your whole life, or saṁsāra vedana are taking in turn & oppressing you. Don’t say about of understanding dukkha sacca, even we’re falling in love with it. Not knowing dukkha sacca is the worst & the most stupid thing.
Dhamma Talks by Mogok Sayadaw--Part 11-21
發表於 : 2019-04-12, 14:10
 Bond with Ditthi Rope & Carrying Away by Tanhā Water
Before contemplating ditthi with vipassanā; it’s necessary to clear away its influence beforehand. If you have the I/me & then you have mine. Therefore if you have ditthi & tanhā will follow. Ditthi is binding a person & tanhā river/water carrying him down stream.
Therefore even he is seeing the river bank & can’t climb up on it. Even though tanhā water carrying him down towards the 4 woeful planes, because of bound with ditthi rope & can’t free himself from it. We were carrying away randomly by tanhā water in the whole saṁsāra. We’ll encounter with big waves & whirl pools.
The 5 sense objects were floods (ogha). Therefore you have to be sunk in them. The whirlpool is also pulling you in & sinking you down. Here you don’t need to be afraid of the flood & tanhā. You have to be fear of bound with the ditthi rope. Therefore the Buddha said that ditthi was very important.
D.A process makes you sink & sensual objects make you in dizziness. Tanhā is carrying you away down there. Ditthi makes you without energy & power. It was also making you missed with the Buddha & the Dhamma. If you conquer ditthi & tanhā also not having the power to carry you away.
Also you are not going into the whirlpool & flood. And there is no more sinking in the D.A process. Therefore ditthi is very important. It opposes the good & holy dhammas. It was for this reason that the Buddha taught us to abandon ditthi first by giving the similes of head on fire & the inflicting by spears.
Wholesome dhammas can give the result of Nibbāna as supportive conditions. But we don’t attain it because of mixing up with ditthi. If you are making merits for the purpose of Nibbāna, then don’t mix up with ditthi.
(Sayadaw continued for dispelling ditthi with the 5 khandhas). Viewing the khandha wrongly as a living being is ditthi. Bound with its rope strongly & can’t take it off is ditthupādāna – clinging the 5 khandhas as me. If this ditthi is not falling off & not free from the 4 woeful planes.
Showing with the D.A process; ditthupādāna → kamma → painful birth. And the Buddha continued to say that if ditthi had been fallen off & freed from the 4 woeful planes. Therefore ditthi has to be fallen away. The reason ditthi arises from the 5 khandhas is not clear about the samuti sacca & the pramattha sacca – conventional & ultimate truths.
(For this point, Sayadaw gave the example of a woman who was becoming with sorrow lamentation, pain & grief with the death of her husband) This comes from not understanding about these 5 truths. The reason is overcoming by the conventional truth.
The 5 khandhas are disappearing for her & becoming sorrow, lamentation, & crying as I have lost my husband. This is crying for the non-existing thing. Crying for the atta – the husband. Her non-existence husband was disappearing. This is the most difficult thing to deal with. (Worldlings are really in the state of super-craziness. Ariyans’ll laugh amusingly by pressing their bellies).
You all were in the whole saṁsāra had troubles, difficulties & died. And all were oppressing & tormenting by the non-existing things. Beaten with the non-existing stick, in reality can never die (But people die with sorrow, lamentation, pain & grief by the non-existing things).
If you are wanting to strip off ditthi must clear about the 5 khandhas. Also have to clear about samuti & paramattha. There were 8 causes to teach on conventional truths. And for the ultimate truths had 3 causes (i.e. 3 universal characteristics). Teaching samuti for the sake of shame & fear of wrong doings (hiri & ottapa dhammas), etc.
Not knowing the 5 khandhas analytically & penetratingly, & ditthi will not fall off. There are 3 kinds of analytical & penetrative knowledges/knowing. These are; ñāta pariññā, tirana pariññā & pahana pariññā respectively (i.e. knowledges of theory, practice & result).
Dhamma Talks by Mogok Sayadaw--Part 11-22
發表於 : 2019-04-12, 14:12
 Dispelling Ditthi before Insight
(In the beginning Sayadaw talked about Ven. Anuradha who had doubt & didn’t know how to answer the questions of the outsiders) I am talking about the process of the practice in accordance with the Buddha. You have to dispel ditthi first before the insight practice.
Ven. Anuradha had doubt because he couldn’t give the exact answers to the outsiders. His answers were giving with ditthi. He practiced by himself without giving up ditthi. If people are asking questions with living being (satta) & no need to answer for them. Because living being is not existing as a reality. Worldlings always have ditthi in their hearts.
No need to answer every question which refers to non-existence (one of the ways of the Buddha was answering with questions). There are 4 types of Qs to test someone has wrong view or not. It mentioned in the Abyākatasaṁyutta – connected discourses on the undeclared.
In there mentioned of some of the Qs no need to answer. No need to give the answer; if you give it & yourself is not clear about with it. There are 2 causes for not attaining magga & phala (Path & Fruit Knowledges). These are: ① the 5 heavy kammas ② with the wrong process in the practice.
(The Buddha continued asking Qs to Ven. Anuradha & helping him to give up wrong views). If you observe the way which the Buddha asking Qs, it was clear that before the contemplation & helping him to dispel ditthi. During the time of listening dhamma talk ditthi falls away is important. And then during the sitting meditation it doesn’t need anymore.
Therefore without listening dhamma talk can’t enter the stream. Only by listening of suññāta dhamma & leading towards magga & phala. It’s the dhamma devoid of a person & living being. Only becoming suññatā dhamma & ditthi will fall away. Nothing is more important than suññatā dhamma.
Dhamma Talks by Mogok Sayadaw--Part 11-23
發表於 : 2019-04-12, 14:18
 A Noble Life & Practice
Ven. Bhadda asked Ven. Ananda with 2 Qs : ① The dhamma had to be practiced ② And the ending of the dhamma which had practiced. (In the original sutta was, the holy life & the end of the holy life). The dhamma has to be practiced is on the 5 khandhas. Must send the mind (nyan) on them.
The path factors – maggan are the dhamma has to be practiced (For discerning impermanence need the 5 path factors). Khandhas are the places of defilement. Everytime the causes are ready for there & it comes out from the khandhas.
The 5 khandhas are the hiding places of kilesa enemies. If the hiding dhammas die & the practice comes to the end (Killing all the kilesas are 4 stages. For the first stage of enter the stream & practicing with the 5 path factors. And for the other higher 3 stages are practicing with the 8 path factors).
If you can attack the impermanent khandhas with nyans (maggan) & kilesa will die away. All the kilesas die when the practice comes to the end. For a stream enterer, if wrong view & doubt die away, the way towards the stream is coming to the end. Making the residence of kilesas become the residence of knowledge (nyan). These words are important.
Someone is called worldling (puthujjana) because ditthi & vicikiccha – wrong view & doubt latent in it. Becoming the residence of knowledge is a stream enterer (sotāpanna). If nyan conquers the battle & sends to Nibbāna. If kilesa conquers & sends to woeful planes.
It’s important that knowledge can enter the place of kilesa. Ditthi makes this khandha as this is me & this is mine. Knowledge replies as not you & not yours; it’s only anicca, dukkha & anatta & then occupies its place.
There are dhamma need to practice & cultivate. (i.e. dāna, sīla, samatha, etc.) Which dhamma is the noblest one? Also wanting to know the end of this dhamma. Dhamma have to be practiced & developed are the 5 path factors (for discerning impermanence), & ending with the 8 path factors (To discern the ending of impermanence).
These are the answer for both Qs. Our own perceptions about them are talking in long terms. We have to fulfill our paramis/perfection slowly. This is your old perspective. Don’t follow the long way. You have to follow the short way.
According to the Pali suttas & yogis’ experiences are sure about the short way (In the suttas, sometime the Buddha used 2 knowledges & sometime 3 knowledges. Two knowledges were; discerning impermanence & the ending of it. Three knowledges were; discerning impermanence, its disenchantment & its ending.
If you discern impermanence & it’s right view (sammā-ditthi). Right thought (sammā-sankappa) is the pointer & shows you it’s there. There was a saying of no awareness even not seeing a cave. Without mindfulness/awareness is not seeing it. If you see it means including sati (mindfulness).
Samādhi can’t do anything & only aiming to the object (towards impermanence). Right effort (sammā-vayama) is urging & encouraging the other 4 factors.
In the beginning have to practice with these 5 factors (as the active part). Wrong view & doubt are hiding in the 5 khandhas. In the first place I am teaching about becoming a stream enterer (sotāpanna). Therefore I am not including other kilesas. First, with the 5 path factors to strip off ditthi. And then later cutting off its root with the 8 path factors.
(Sayadaw continued to explain about carana dhamma & vijjā dhamma. One of the Buddha’s attributes was vijjā-carana-sampanno. Carana means good conducts. There’ll be many levels from the Buddha & down to moral person. Sayadaw listed dāna, sīla & samatha, etc. in it. Vijjā means knowledge, paññā- vipassanā paññā.)
Ditthi is making the 5 khandhas as I & me. But paññā responds as no/nonsense! It’s anicca. Vipassanā practice is the battle between ditthi & paññā (between wrong view & right view). If ditthi wins & it knocking down the person to woeful planes of existence - (apāyabhūmi).
If wisdom conquers & free the person from woeful planes. You’re always making companionship with miccha ditthi (wrong view). Each time only a Buddha had appeared in this world & right view came to existence (Even some Buddhists misunderstood this important point & took all other outside teachings were the same and they were only different in names).
By contemplating the khandhas & seeing impermanence & ditthi dies away. For e.g. a man was hit with a bullet. Even it hits the body & the mind dies away. Vipassanā is like this. If the hell seed not falling off yet & don’t be in smile. I am asking you for practice in discerning impermanence is to kill your biggest enemy. If ditthi can’t hide out again & the practice is finished.
In the khandha an itchy sensation arises. Does it exist before or arising now? Itchy sensation is not changing in place. If, it appears on the arm & vanishes there. And contemplate it as arising & passing away. If not, it becomes I am itching. It’s not I & not me that after arising & passing away. Then ditthi dies away. These are the path factors can alleviate feeling (vedana) & can kill wrong view (Here is the 5 path factors).
Someone contemplates with insight is disbanding the khandha & killing kilesa. (The 5 khandhas are arising & vanishing together. Here is vedana & killing kilesa is ditthi). Vipassanā has great power is becoming apparent. It’s disbanding the khandha & latent kilesa. If not disbands the khandha & it becomes vedana paccay tanhā/feeling conditions craving.
Therefore you have to practice hard. Noble practice & life is referring to this. Let’s die with it. Even not becomes a stream enterer after dies will instantly enter the stream (as a devata). The Buddha mentioned this point in the Anguttara Nikāya. The knowledge of a devata (heavenly being) is sharper than human being. (Sayadaw explained the reason behind it).
Do you have to be in low spint? I am only worrying that you don’t practice. In the human world dies with the 5 path factors & in the heaven instantly becomes 8 path factors. I am urging you practice for the discerning of impermanence. By seeing impermanence & it’s not vedana & abandons vedana.
The wrong view of I am feeling good also not arises (for sukha vedana). So it disbands the khandha & kilesa. After arriving at the heaven without ditthi and with the sharp knowledge it becomes the 8 path factors & enters the stream.
The Buddha gave an e.g. as in a scale put dāna, sīla & samatha practices at one side & the other side put the insight knowledge (i.e, knowledge of impermanence) Discerning of impermanence is better. Because dāna, sīla & samatha are not abandoning khandha & ditthi.
Therefore vipassanā is the noble practice. By abandoning ditthi will not fall into woeful planes. With the khandha & can’t see Nibbāna (not become nirodha/cessation of the khandha). Therefore vipassanā is nobler than dāna, sīla & samatha.
This dhamma is good to do for dying. If you’re discerning it & will be freed from wrong view in this life. If you’re discerning impermanence & becomes a noble practice. So don’t doubt about it. Even in this life busy with family & business matters, die with seeing impermanence & no need for worry.
Continue with the contemplation, impermanence becomes more & more prominent, even can’t put a tip of a needle inside it. Here & there are sensations like vibrations. Here & there are itches & pains. All these are impermanent. You have seen a big lump of foamy water before.
The bubblings are here & there. If you see them a lot for quite sometime & will become disenchanted. You have to continue with the contemplation & don’t stop with it. You only see the arising dukkha & the vanishing dukkha. If you know dukkha sacca very well & all will disappear.
It abandons the khandha & the ditthi root is latent in the khandha also dies. Nibbāna appears in the place of anicca dukkha sacca. It has one more thing; not only abandon khandha & kilesa, but also seeing Nibbāna. Knowing that there is no more dukkha. And it’s Nibbāna. The 8 path factors are completed. The practice is coming to the end.
The significance of vipassanā & Path Knowledges are becoming clear for you. The 5 path factors are noble practice & the 8 path factors are the ending of it. If you discern impermanence, can make a sure decision that I’ll arrive there. You’re seeing it because of a tihetuka person (someone has 3 wholesome roots).
Someone not discerns it, & may be a duhetuka person (Born with only has 2 wholesome roots. It can also possible that not put enough effort in the practice & not discern impermanence). You have to make the khandha & nyan becoming a pair together. Usually khandha & kilesa are pairing together (Here referring to ditthi, but also all the other types of kilesa are including).
First, pair off the khandha with the noble practice of maggan (i.e, the 5 path factors). After that pair and the ending of the noble practice with the Path Knowledge. Is’t Nibbāna far away or a very long journey?
Don’t be confused with what others have said. You could decide that before not met a good teacher and could not attain the Path & Fruit Knowledges. Now, you meet with a good teacher & this life will be the ending of saṁsāra. With this view in your heart & should practice very hard.
I’ll tell you the result of it. Before there were kammas following you for pushing down to hells, & making you became animals. All these foolish faults, demerits & merits are following you. With the ending of noble practice & all the unwholesome kammas disappear. Kammas are uncountable for everyone of us. (With the reflection on the D.A process in our daily life can know clearly the danger & suffering of saṁsāra). In a talk the Buddha told Ven. Ananda that in this life was a rich man & next life would be a dog. If you don’t practice & have to repay your kammic debts with khandhas.
Dhamma Talks by Mogok Sayadaw--Part 11-24
發表於 : 2019-04-12, 14:21
 Conditioned Phenomena
A worldling monk didn’t know that conditioned phenomena (saṅkhāra dhamma) were perishing. Therefore he couldn’t overcome his doubts with the answers of the 4 arahants. (From the Riddle Tree Sutta of Saṁyutta Nikāya) If you don’t know clearly the saṅkhāra dhamma & also not appreciate its perishing.
Therefore I’ll explain clearly on saṅkhāra. All mind & matter are saṅkhāra dhamma. All of them are ending up with perishing. Saṅkhāra dhamma not arises by itself. They are arising by conditioning. Therefore they are the resultants. You have to contemplate on the arising dhamma & not on the conditioning dhamma (i.e. the causes).
Not knowing the arising & vanishing phenomena, will never free from the dukkha of ageing, sickness & death. If it arises & think about it as it’s there or not there. After thinking & not seeing it, is the nature of anicca. If you can catch on this one & it’s true insight (vipassanā).
Only seeing the arising & passing away phenomena can develop knowledge (nyan). And don’t take other things. The arising nature can be known, as soon as its appearing. The passing away of its nature can be known only by thinking about it. If you still don’t know how to contemplate vipassanā & it’ll become difficult.
You don’t know it arising & not thinking about it passing away that you’re talking of not seeing it. If you’re looking for it & will not find it. After you know it arising & thinking it as exist or not exist will see it. Therefore by knowing the arising dhamma & will see it passing away.
So, as soon as saṅkhāra dhamma arises and it is important to know its arising. Whatever dhamma arises, it’s only arising & passing away.If you don’t know the arising & also don’t know the vanishing.
In your body there are matter conditioning by action (kamma), mind (citta), temperature (utu) & food (āhāra). Therefore these are saṅkhāra dhamma & end up with perishing. Your minds are with mental factors (cetasika). With the food smell & the smelling consciousness, with the eating & the taste consciousness, with the joyful things & the joyful mind, etc. arise.
These different kinds of mind are conditioning by causes & will end up with perishing. You only have mind & body. These are saṅkhāra dhamma. Therefore all are ending up with perishing. Therefore I am urging you not to pray for any mind & body existence. (Sayadaw continued to explain the following well known verses on saṅkhāra dhamma)
① Aniccā vata saṅkhāra,
③ Uppajjitvā nirujjhanti,
④ Tesaṁ vūpasamo sukho.
① Anicca vata saṅkhāra – Conditioned phenomena are truly impermanent.
I am concerning that you’re just only reciting them & not practicing. Should you not practice to get the unperishable dhamma in your hand? If you’re praying for the perishable things & have to shed tear. You are falling in love with saṅkhāra dhamma & doing things to get the perishing.
Someone practices to know the arising will know the vanishing. You’re wandering in the anicca forest & don’t know anicca. The arising & passing away of these 2 phenomena coming to the end is Nibbāna. Holding the impermanence as a manual & follow with it.
If you’re seeing the beginning of saṅkhāra & will see the ending of it. The reason of not arriving to asaṅkhata Nibbāna is not seeing the beginning of saṅkhāra. Nicca vata asankhatā – unconditioned Nibbāna is truly permanent. Mind/body (nāma-rūpa) & Nibbāna are can’t mix together. (But some Buddhists had the view of mixing together & it became atta).
② Upāda-vaya-dhammino – the phenomena of mind & body you have are arising & passing away.
③ Uppajjitva nirujjhanti – they are arising & passing away in your khandha.
④ Tesaṁ vūpasamo sukho – without the impermanent phenomena is happiness. Happiness (sukha) is Nibbāna (The Buddha described it as the supreme happiness or the unconditioned happiness).
Dhamma Talks by Mogok Sayadaw--Part 11-25
發表於 : 2019-04-12, 14:25
 Practice Only One
I’ll talk about the 4 persons:
① The person who goes with the flow of saṁsāra
② The person who goes against the flow of saṁsāra.
③ The person who stands fast in saṁsāra.
④ The person who has crossed over, gone beyond from saṁsāra (i.e. the arahant)
(From the Flow Sutta, Aṅguttara Nikāya) The 1st person is indulging in sensual pleasure & doing unwholesome things. The 2nd person is abandoning of sensual pleasure & practicing vipassanā with pain & difficulties. It can be said that he is the one like you are here. And going against the flow of samsāra.
The 3rd person is referring to stream enterer (sotāpanna), once returner (sagadāgāmi) & non-returner (anāgāmi). He is not flowing down nor reaching beyond yet. And he stands fast in the middle. (In the sutta mentioned only for the anāgāmi).
The 4nd person is seeing impermanence, its disenchantment, etc. & going upwardly against the flow (In the sutta mentioned only as someone practiced for transcending dukkha. It is only can go upwardly against the flow & becoming of standing fast. By seeing the ending of impermanence can become a person standing fast with the flow).
(Sayadaw talked about Toddeya rich man as an example for the 1st person. And then continue to talk about questions & answers between Ven. Mahā-kotthita & Ven. Sariputta. It was from the Sheaves of Reeds Sutta, Saṁyutta N.)
Ven. Mahā-kotthita asked Ven. Sariputta: “Is ageing & death created by oneself, or is it created by another, or is it created by both (oneself & other) or has it arisen fortuitously?” Ven. Sariputta answered: “No!, with birth (jati) as condition, ageing & death come to be.”
[Using the reverse order (patiloma) of the D.A process & tracing the source & ending up at consciousness (viññānaṁ). Viññānaṁ → nāma-rūpa → salāyatana → phassa → vedana → tanhā → upādānaṁ → bhavo → jāti → jarāmarana. Between consciousness & mind-matter: consciousness conditions mind-matter, & mind-matter condition consciousness. Therefore they are mutuality conditioning to each other. Viññānaṁ ↔ nāma-rūpaṁ]
Therefore if mind & matter cease, consciousness also ceases. (Ven. Sariputta gave the simile of the sheaves of reeds. If one were to remove one of those sheaves of reeds and the other would fall, vice versa). Consciousness & mind-matter are the body, sense-bases (salāyatanaṁ) are appeared on them by kamma.
Consciousness & mind-matter are mutality conditioning to each other (aññāmaññāpaccayo). Therefore contemplate one of the 5 khandhas will fulfill the practice. By contemplation of feeling (vedana) & all the other khandhas also included.
In Ven. Sariputta’s answers, this point was the most important one. You may be reasoned, should we have to contemplate only one? The Buddha taught to contemplate one of the 4 satipatthāna was coming from seeing this point.
Viññāna-paccayā nāmārupaṁ – Nāmarūpapaccayā viññānaṁ = consciousness conditions name & form (mind & matter) – Name & form condition consciousness. Viññāna nirodhā nāmarūpa nirodho; Nāmārupa nirodhā viññāna nirodho = with the cessation of consciousness comes the cessation of name & form, with the cessation of name & form comes the cessation of consciousness.
These were in the Pali Suttas. If you go & ask the yogis, they’re also seeing in this way. With the cessation of one khandha & all other khandhas are ceasing. For e.g. someone contemplates feeling & all the 5 khandhas disappear. Ven. Sariputta gave a simile; 2 sheaves of reeds were standing by supporting each other. If one of them fell & the other also.
Dhamma Talks by Mogok Sayadaw--Part 11-26
發表於 : 2019-04-12, 14:28
 Deceiving by the Active Mind
There are 2 classes of undesirable objects or things. Undesirable objects arise by one’s own thinking & thoughts. And undesirable things which already exist (The Pali word for undesirable object is anittharom/anittharammana).
The young brahmin woman Magandi had anger to the Buddha & with her thinking created an undesirable object of him. (At last it was leading to her destruction & had the heavy consequences) This was the mind deceiving her. The mind is creating the world (including the God).
Living beings are following the desire of the mind. For e.g. dogs have different colors & forms are in accordingly with their minds. In their past lives the minds deceived them & appeared in those forms. With the house owner mind of desire the carpenter of volition (cetana) constructs the form. With the strangeness of volition (cetana) & the resultants are also strange.
(Sayadaw continued to mention the different strange forms of some animals in the animal kingdom.) The minds control living beings & making arrangements for them. Without the cessation of the minds and different forms of animals will appear by the minds. But all their 5 khandhas are the same. Therefore the Buddha had to teach the contemplation of the mind (cittānupassanā). If you understand the mind very well & will gain liberation.
At the place of seeing consciousness arises is conditioning by kamma & the physical object (eye sensitivity/pasāda cakkhu is the cause of kamma & physical object is form). When the active mind arises & inversion (vipallāsa) comes in (To understand this point have to know the cognitive process of the mind/cittavithi).
With the undesirable object & becomes unwholesome eye consciousness. With the desirable object & becomes wholesome eye consciousness. These are resultant consciousnesses (vipaka cittas). A person who doesn’t know these things has inversions.
These minds are impermanent & already have ceased. The vultures are liking the dead body of a putrid dog by seeing the undesirable object, (For the vultures are desirable.) & becoming greedy. They are deceiving by their active minds.
All these are happening because of still not abandoning the inversions yet. All just seeing consciousness are neutral feelings (upekkha vedana) & without good or bad. And only becoming the active mind & inversion comes in. Deceiving by the active mind is becoming abnormal until without the insightful active mind or nyan mind & will deceive by them.
People in the long samsāra were deceiving by the active mind. Seeing the truth only becomes right. If not, we’re always deceiving by them. A person caught up with deceiving & got into the prison. In the same way, we’re falling into the prisons of hell, animal, ghost, etc. Whenever deceiving by them our destinations will be unstable.
The sense objects are right. They’ll only show anicca, dukkha, anatta & asubha (impermanent, suffering, not self & loathsome). Only at the active mind state we become abnormal. If path factors mind (maggan) not come in & can’t become right. And then saṁsāra’ll be never end.
Dhamma Talks by Mogok Sayadaw--Part 11-27
發表於 : 2019-04-12, 14:31
 Ignoble & Noble Searches
[There were 4 warnings from the Buddha. These were:
① The body is not following our own desires, but with ageing, sickness & death. These are its nature. It’s leading towards ageing, sickness & death. The yogi is practicing to escape from ageing, illness & death.
② When dukkha vedana arises in the khandha & we can’t rely on anyone. Nobody can give us comfort. We’re practicing for refuge or reliable dhamma to counter feeling (vedana). And it’ll give us comfort.
③ Whatever fortunes we have by hard working, none of these are ours. If we die & have to leave everything behind with the corpses (Even our physical bodies are not belonging to us & no need to talk about external things). Practicing dhamma is making it becoming ours
④ Tanhā is asking you to do anything, never giving you satisfaction & also never ending. We’re practicing dhamma to free ourselves as slaves from tanhā. We need to contemplate them very often.]
In the Aṅguttara Nikāya, the Buddha taught the monks to reflect on these 4 points of dhamma. ① This khandha is always leading towards ageing, sickness & death. Therefore the khandha’s nature & our desires are different. It done its duties. Our duties are to escape from it.
Practicing dhamma is to escape from the future ageing, sickness & death. To escape from the 4 painful births (hell, animal, ghost, etc.) Saying with one word to escape from all future dukkha. Before the practice we should reflect on this point. With this purpose to encourage & inspire/uplift our spirits.
② When sickness & disease arise (all the physical & mental unpleasant feelings) & family members (wife, children, relatives, etc.) can’t do anything for us. All are only in confusion, & can’t rely on anyone. And nobody can give you comfort. Therefore practicing dhamma is searching for refuge & comfort. With this in mind & must practice hard. Feeling is mind dhamma (nāma).
Therefore who can help you? ③ Gold, silver & wealths are not your own properties. Therefore we have to practice for Nibbāna & it’ll become our own properties. Practicing dhamma is freeing ourselves as the slave of tanhā. Working for tanhā will be never finished.
If you’re not free yourself from birth, ageing & death & making dukkha sacca as your own property (no.①). We got the khandhas which are unreliable & give us no refuge. Practicing dhamma is searching for refuge & reliability (no.②). Everything we have been searched with greed are not our own properties.
These ways of searching are wrong. All these things will perish & disappear. Only Nibbāna is our own property & can’t be perishable. ④ Whatever you’re doing is for tanhā. If you’re not wanting to practice dhamma & having the mind of a slave.
Whatever you’re doing for tanhā is liking to fill a water pot with holes in it. This is the working of a blind person. It’s not the fault of tanhā but the one filling it. Another point is whatever you fill from the mouth into the body & it comes out again from the eyes, ears, noses, mouth & body.
So you can never fill it up (If we contemplate this point & can see human beings are quite funny & foolish. In our whole life, we’re feeding the body by working hard. And whatever coming out from it are stinking, disgusting & useless – asubha). Only by thinking carefully & will release its nature. Even not only has no satisfaction with one’s body holes but also we’re filling for the family members. Therefore practicing dhamma is freeing ourselves from the slavery of the mind.
Let’s continue our yesterday dhamma on cause & effect connection. We have birth, ageing & death & falling into woeful planes; all these things happen because of the existence of the khandhas. If you’re afraid of these things must abandon greed (lobha).
Firstly, have to abandon wrong view & doubt. Only can abandon it before that can abandon lobha. By abandoning lobha can abandon all dukkha. Wrong view & doubt are latent in the 5 khandhas. To abandon it has to be in the right way (sammā-patipadā). Following accordingly to the D.A processes are the wrong ways (miccha-padipadā).
If nyan comes in & becomes (sammā-patipadā). You’re afraid of birth, ageing & death. This is the fear of an animal. (e.g, throwing a stone at a dog & it fears of the stone) You’re fear of the result. You have to be afraid of the cause which is the wrong way (miccha-padipadā). If you’re afraid of ageing, sickness & death do not let it becomes miccha-padipadā. The task of impermanence is the right way (sammā-padipadā).