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Dhamma Talks by Mogok Sayadaw--Part 6
發表於 : 2019-01-11, 13:17
Dhamma Talks by Mogok Sayadaw--Part 6-1
發表於 : 2019-01-11, 13:22
 The Mind at Dying
29th May 1961
Dying is after the out breath goes out and no in breath comes in is death. The Buddha said that all living beings without seeing the next rebirths at the dying moment would never die. They are seeing it with the 5 dying mind moments. After these minds come death consciousness arises(cuticitta). This mind is the last mind of this life. After that comes rebirth consciousness.
The 5 dying mind must be anyone of the wholesome or unwholesome dhammas. These are arising continuously and passing away one by one for 5 times. What are these 5 minds are seeing? Example for the unwholesome mind - it sees the lying and cheating of others or remembering them. Seeing the unwholesome kamma one's had done before. For the wholesome mind-by seeing made offering things to the monks.
For the practising yogi - he sees the impermenence of phenomena. For a stream enterer (sotāpanna) the impermence of phenomena reappear. Therefore beings are seeing what they are used to do it (This point is very important to everyone in his daily life or whole life.
We should develop wholesome mind and kamma all the times and these become a habit.) So everyone seeing his or her actions has done before and dies. Some see huge black dogs, hell cauldrons (woks).
They become frightened and tears flow down from their eyes. We had lived our lives in wrong ways and will arrive to the wrong places. These they know by themselves. The Buddha had spoken about these things. Some see celestial nymphs, celestial mansions and chariots of the heaven. A person will born as a ghost sees forest, hills and steep cliff.
Family member and others are surrounding and talk to him but he doesn’t hear it. Some are crying out with fright. Family members are near but they can’t help him. After the 5 mind moments and will die. There is no time to make correction. Therefore we have to make preparations earlier before death.
In 100,000 incidents with these kinds of situations, only one case could be made the correction. (Don’t know where Sayadaw got this information. It seems to be a story from Sri Lanka. An old novice was helped by his son who was a monk. In these kinds of situations very difficult to help the dying person.)
It was very few indeed. Someone will born as animal sees the womb of an animal. Some fall into hell directly even don’t have the chances of questioning by King Yama. Because their kammas are very heavy (Such as the 5 heavy kammas)(King Yama is like a judge in hell. A good hearted being who helped the hell beings to remember some of their goodness by questioning them.)
How to correct it? The Buddha warned us – Practice vipassanā. Don’t be headless! Someone with the knowledge of impermanence, seeing it as anicca khandha & dies. After death instantly arrives to blissful plane (sugati), or can enter the stream before death (from the Aṅguttara Nikāya).
The Buddha lived for 45 years (as an enlightened Buddha) & warned the Bhikkhus for 1792 times of the above warnings (Practice vipassanā. Don’t be heedless!) Everyone without the practice of vipassanā, the Teachings of the Buddha is extinct for him. Therefore we should practice vipasannā & become a habitual kamma by without stopping it (Sayadaw continued the Mahanama’s story to give the example of the benefit of the practice).
This task is no need to spend money. Only to sit down & observing the impermanence of the khandha. It is not a burden at all (Human beings are sometime very stupid. They can spend a lot of money & times doing foolish things. Even give up their lives for these stupidity). If you are afraid of dying and death that only get the knowledge of sense of urgency (saṁvega).
If you do the practice will free from dukkha. By knowing these things clearly, & the desire for the practice will arise. You already have the perfections (parami) for yourselves. Because you meet the Buddha’s Teachings, encounter a teacher who can teach the sacca dhamma (teachings on truth) & possess the ears for listening them. (The last point may seem insignificant. Most people taking interest & pleasure to listen gossips & frivolous talks on sensual pleasure. Just examine the nowadays medias.)
(Sayadaw continued on the contemplation of feelings-vedana). Every itching, pain & aching etc. … arise, & with the contemplation will see their arising & passing away. From the 3 feelings (pleasant, unpleasant & neutral) one of them will always arise. With mindfulness, persistent effort & observe with wisdom (paññā).
Whatever arising in the khandha all are impermanent. By showing their impermanence, we just following with, that’s right, that’s right. This is right seeing & even before death getting the path factors (magganga). Nibbāna is covering up by conditioned phenomena. It is covering up with permanence.
King Milinda asked Ven. Nāgasena; “Is Nibabāna always exist or not?” Nibbāna is not connecting with everyone. Only the practicing yogi can see it. Today talk has 3 points. I talk about the good & unpleasant deaths. Nibabāna is covering up by conditioned phenomena.
In referring with the feeling, all 3 types of feeling are covering up Nibbāna. In referring to the mind, all minds are covering up Nibbāna. Therefore I urge you all for the practice.
Dhamma Talks by Mogok Sayadaw--Part 6-2
發表於 : 2019-01-11, 13:30
17th, 18th, 20th & 21st June 1961
We have to correct our mistakes on the khandha with our own knowledge. There are 12 inversions (vipallāsa). All living beings in daily life are reflecting on the 5 khandhas with the 12 mistakes (These are: perceive things as permenence, happiness, self and beautiful; knowing things as permenence, happy, self and beautiful; viewing things as permanence, happy, self and beautiful.).
Therefore these are 12 inversions always surrounding the 5 khandhas. We were in many lives in such situations. It has been liked surrounded by walls. The inner part is the khandhas and 31 realms are the outer walls. According to the truth these are dukkha and samudaya (the cause).
Fuels and fire are together. So beings are becoming fire ghosts. In the awaken times, people are always burning with the kilesa fire. In the sleeping times they are always burning with the life of aging. It was like burning all the times with fire in the security prison.
It was surrounded by the 12 walls of ignorance. If we don’t know our worst situations will never find the way out. These mistakes come from the khandha. By clearing away the khandha and it will disappear.
To understand the inversions are very important. Don’t think that these dhammas are only relates to the living khandha. It also have connection to lifeless objects. Human beings are born inside the inversions. They are happy and joyful with aging, sickness and death.
The matter of knowing these dhamma is not an ordinary things. The Buddha himself had to know them for the correction of living beings. He had to fulfill the paramis (perfections) for the 4 incaculable aeons (asankheyya kappa) and hundred thousand aeons(kappa). To expand the 5 khandhas become the 4 satipatthāna.
To condense it becomes impermanence (i.e, rise & fall). In the 31 realms of existence only have saṅkhāra & anicca. The 12 inversions have to be destroyed with its own path knowledge accordingly. By seeing impermenence wrong perceptions and views are gone.
Therefore should not take the khandha as a reliable thing. With impermanence inversion of view falls away. After discerning impermanence and die, even without seeing the ending of it will become a sotāpanna after death. Why is that happen? Because by discerning impermanence has no wrong view.
If you ask why arising in the heaven become sotāpanna quickly. As a heavenly being doesn’t has mucus and dirty matters in the body which can’t cover up the knowledge (nyan). (You know how dirty and foul human bodies are. Heavenly devatas never come down to earth for this reason. They can’t bear this smell.)
Nyan becomes clear & has the power of penetration. Heavenly beings can see far distances with their eyes are also this point. The importance of impermanence is more than that. After becomes a sotāpanna; of the 12 walls of inversions, 8 of them are broken down & destroyed.
(The 8 inversions sotāpanna eradicated are: ① The views of permanence, happiness, beauty & self ② the perceptions of permanence & self ③ The knowing-knowledge of permanence & self).
If reborn again as a human being never becomes a leper, blind & deaf etc. (physical disability), never born into a family with wrong views & never born in a place where the teachings of the Buddha is out of reach. Becomes only as higher class human being & heavenly being. For the higher Path knowledge also start again from impermanence.
The majority of people blame the problems on kammas (both good or bad). In reality the inversion of dhammas control over kammas. Therefore crazy kammas are under the control of a crazy dictator. So, nothing is good. Because of wrong views -> become attachment to views -> create kammas under the control of wrong views.
Without wrong views fall away every kamma creates is crazy kamma. Because of wrong views kammas become unstable kammas. Therefore beings create kammas out of desire. So, beings are falling down randomly, in the round of existence. Don’t be afraid of kammas. You have to fear of ditthi & tanhā.
After destroy ditthi has a stable rebirth (Never fall into the planes of misery; can’t interfere by negative kamma). By examining the different types of characters of living beings can know crazy kamma or not. For e.g, Queen Mallikā fell into hell for short period was the cause of crazy kamma.
For worldlings all their kammas are crazy kammas. Not knowing the truth people become crazy. For good kamma, first have to cure our craziness.Because the 12 lunatics are over controlling on kamma. How can it be good kamma? By seeing the khandha rightly craziness will be cured. Condense the 5 khandhas become 3 universal characteristics_anicca, dukkha & anatta.
Condense it again anicca vata saṅkhāra_all conditioned phenomena are truly impermanence. By seeing impermanence knowing the truth of dukkha. The khandha always has this only. To know it by yourself-sanditthika. By continuous practicing & knowing the truth more & more. At the time can make a firm decision as it’s real dukkha & craziness will gone.
Before we take kamma as father & mother. (i.e, rely on them as a small child relies on his parents. Mot Buddhists rely on good kammas. But Sayadaw usually said it was wrong. Instead we should rely on knowledge; nyan father & nyan mother, instead of kam father and kam mother. Here kam is the Burmese word for kamma.)
If you know how to use the khandha will send you to Nibbāna. Without it the distorted dhammas arise and send you to old age, sickness and death. (Sayadaw explained on this point, gave the simile used by Ven. Nāgasena the simile of a boat).
The boat was the 5 khandhas. Boat man was the practising yogi. The other shore was Nibbāna. The khandha was like the boat; without it and the vipassanā knowledge, you couldn’t arrive to Nibbāna. If you know how to look at the khandha, it will send you to Nibbāna. Don’t know how to look at it will send you to old age, sickness and death.
You have to look at it like a boat man. With mindfulness always look after the boat. Have to observe the khandha continuously. Don’t let oneself becomes over tired. Over tired is an extreme (atta-kilamatha). Feelings are arising and disappearing.
This is their nature. The reason we don’t realize Nibbāna is our knowledge not reaching into the khandha’s nature. Also inversions grow out and our knowledge can’t penetrate them. The task of the yogi is looking for a quiet place and not losing the track of the knowledge.
The Buddha asked to look for bodily seclusion-kayaviveka. With it and becomes mind seclusion-cittaviveka. And then the mind becomes in calmness. With this comes the cessation of the khandha-upadhi-viveka. To make his simile clear Ven. Nagasena used Ven. Sariputta’s verses of instruction on practice, i.e Kayamimaṁ Gatha.
Today talk is wanting to get rid of inrversions that showing you the practice. Listening talk is changing to ariyan eyes-noble eyes. So that you know how to look at it with the ariyan’s disciple eyes and knowing the truth. Before you thought as this khandha was nice to have it. Now you know it as real dukkha.
Dhamma Talks by Mogok Sayadaw--Part 6-3
發表於 : 2019-01-11, 13:38
 The Nature of Vipassanā
22nd June 1961
I urge you to try hard in vipassanā practice. Why? If you have compassion to yourself and should do it. Tigers used to get their preys by hiding themselves. Only by hiding and catching can succeed. If chasing the prey can’t catch it. The nature of the khandha is changing.
You can’t see it normally. Only by watching and observing you’ll see it, for e.g, a mosquito bites you. If you are talking don’t know it. Only after itching and you know it. Because the mind is floating around somewhere.
If you contemplate on feeling; watch and catch it, and on mind, watch and catch it. They are arising by the contact of sense objects and sense doors. The arising phenomenon is the object of vipassanā contemplation. You have to aim at them with sati, samādhi and paññā.
Khandha will tell its nature. Arising & disappearing, anicca & magga-impermanence & knowing accordingly. Before you didn’t know, because of not watching & observing them. After sometime you don’t need to watch. Because the khandha is showing it nature again & again, at that time let go of the watching & observing only.
Feeling arises & by watching & catching it, not becomes vedana paccaya tanhā (feeling conditions craving). Instead it becomes vedana nirodha (with the cessation of feeling) & tanhā nirodho (craving also ceases). Here tanhā ceases by not arising at all. In the mind only path factors exist (magga).
By seeing impermanence, you do not find the feeling & craving. But only find out the feeling disappears & the path factors arise. With the substitution of the path factors, & craving can’t arise. Therefore vipassanā contemplating yogi truly becomes vedana nirodha – tanhā nirodho (with the cessation of feeling & craving also ceases).
In the practice if you are still seeing feeling is not right yet. These words are very important. Feeling arises & ceases but craving ceases by not arising. These are: the cessation of the arising & the cessation of non-arising (upādānirodho & anupādā-nirodho).
The main thing in vipassanā is knowing impermanence (anicca). Which one vanishing is not the main point (e.g, vedana or mind etc). Knowing about death is the main one. Practise without any doubt & practice in the morning will realize the Dhamma in the evening. And practise in the evening will realize the Dhamma in the morning. It’s very quick if you get the Yathābhūta Nyan (The knowledge of things as it really are, i.e anicca).
Looking for it in contemplation is thinking-vitakka (Like a tiger is chasing its prey). Knowledge & thinking are not the same. Following with chasing is vitakka. By knowing that it’s not there is right view. It’s knowing nirodha (Temporary cessation, so sometimes using as tadinga nibbāna).
By seeing the feeling arises & then you are alive with the feeling (at that moment). By seeing as it’s not there & then you are alive with magga (at that moment with the path factors). These are quite different. Vedana nirodha_tanhā nirodho = feeling ceases, so do craving ceases.
Therefore tanhā can’t arise. If the future causes are not dying away will connect to tanhā. Will get a new khandha. It’s a great fault, because it’s dukkha (Said by the Buddha in the Majjima Nikāya). By seeing impermanence, there is no solid and stable happiness. Perversions fall away is freedom. (*Sayadaw continued to Channovada Sutta. Recounted the story of Ven. Channa who killed himself).
Ven. Sariputta asked to Channa on his experience of the practice. He answered that seeing the cessation of feelings & didn’t has tanhā, māna & ditthi (claimed as an arahant). This was one of the evidence of seeing nirodha is on the right track.
Therefore vipassanā contemplation is watching and observing of the cessation of phenomena. I am wanting you to see the cessation of all the saṅkhāra dhammas. In a Dhammapada verse the Buddha taught to the 1500 monk as-sabbe saṅkhāra aniccati-.
All conditioned phenomena are impermanent. Here, he didn’t make any division on the khandha. Tanhā has to cease without arising. If after arising & ceasing, then becomes kamma. (continue to talk vipassanā on unpleasant and neutral feelings) In the Cha-chakka Sutta (Majjima Nikāya), The Buddha said that after the feeling without the cessation of lobha, dosa and moha, dukkha would never end.
This was another evidence. Seeing the arising and ceasing moment to moment is seeing one’s own death. It is Yathabhūta Nyan. After a long time and become disenchantment with it. It is Nibbida Nyan. Later making one’s own decision about it as the truth of dukkha and nothing is desirable.
With the contemplation of impermanence and the khandha vanishes. Nyan turns towards which is without arising and ceasing. This is seeing Nibbāna. During alive the khandha still exists (This seeing Nibbāna came from the Ven. Nāgasene’s answer to King Milinda.)
Dhamma Talks by Mogok Sayadaw--Part 6-4
發表於 : 2019-01-11, 13:42
 The Right Association
22nd June 1961
Living in the society by selling and buying and sometimes greed (lobha) and hatred (dosa) arise. These are unwholesome minds and it can make us worry. And also we are afraid of becoming unwholesome with them.
I will help you to distinguish between them, which one leading to painful existence and the one not leading to it. I will explained it according to the Buddha’s teaching.
Not every unwholesome dhamma is leading to painful rebirth. Every Buddhist is afraid of it. There are greed falling into the planes of misery and some are not. Do not take it as every wholesome dhamma is good. Some wholesome dhammas are leading to dukkha and some free from dukkha.
There are wholesome dhammas arriving to Nibbāna and not arriving there. Normally people are not easy to distinguish them. Therefore carefully take note of it. Not knowing the way, we do not afraid of it. Do not be with the wrong association. I am not talking about association with people. But on the association with wholesome and unwholesome dhammas.
Firstly, association with faith (saddhā). Here means not the faith of generosity but in the attributes of the Buddha, the Dhamma and the Sangha. Have to believe in the all knowing power knowledge (omniscience) of the Buddha (Sabba ññuta Nyan). Have to believe in the teaching of the Buddha which can give the 3 kinds of happiness (Sayadaw did not mention it specifically).
These are the matters of saddhā. If you have unshakable faith in the Buddha, the Dhamma & the Sangha will not fall into the planes of misery. But still have lobha which can’t send you there. Secondly, associate with wisdom (paññā).
Therefore make companions with saddhā & paññā. Believe in what the Buddha had said that in the khandha only anicca existed. Saddhā can’t see it. After observe with paññā. In this way free from the planes of misery. And will free from all dukkha. You have to know your own D.A process. As example, the greedy mind arises & observe with sati & paññā (mindfulness & wisdom).
By seeing the impermanence of the greedy mind which can’t send you to the planes of misery. Instead it will send you to Nibbāna. The enemy becomes friend. These were coming from the Sutta Nipāta. I am warning you of don’t let greed on its own way (i.e, should contemplate its impermanence).
If dosa arises & treat it in this way. That is association with paññā. If you are in association with clinging & action (upadānā & kamma) & become a problem. Associate with knowledge & wisdom (nyan/ paññā). This is not a strange dhamma. It was also coming from the contemplation of mind in the satipatthāna sutta. Such as greedy mind, angry mind, etc arise & know it.
If you have faith will know the arising. With the association of paññā & know the vanishing. Without destroy it with the Path knowledge the unwholesome mind will arise by conditioning. Wrong view and greed are always together.
By contemplating the impermanence of the arising greedy mind & wrong view can’t send to the planes of misery. Greedy mind also can’t send you to the planes of ghost. Whatever kinds of unwholesome mind arise & associate paññā no need to fear it. It becomes insight right view (vipassanā sammā ditthi)
In the beginning of the practice saddhā is an ordinary one. After it’s mature become the faculty of faith (saddhā indriya). After more mature become the strength of faith (saddhā bala). After the most mature stage become the unshakable faith (saddhā maggan). With a lot of contemplation will develop in stages.
Ordinary faith starts seeing impermanence. With the faculty of faith, the enemy of defilement can’t close too much. With the strength of faith can’t close in. With saddhā maggan, kilesa is destroyed. During the practice if you don’t see Nibbāna means, it need more contemplation.
It’s not mature yet.
Dhamma Talks by Mogok Sayadaw--Part 6-5
發表於 : 2019-01-11, 13:49
 Did the Buddha Help Everyone?
23rd June 1961
There are 2 right views; insight knowledge and the path knowledge. The view of seeing impermanence but not Nibbāna, and seeing Nibbāna and not impermanence. After with a lot of comtemplation not seeing feeling, mind etc. instead only seeing impermenence of conditioned dukkha (saṅkhāra dukka).
This view only existed in the teachings of the Buddha. These are conditioned arising by others, so it is saṅkhāra. Khandha is the truth of dukkha. So, it is the truth of conditioned dukkha. If you see saṅkhāra dukkha the debts of all the round of existence and this life done by foolishness will be freed.
This is called the forerunner knowledge. For e.g, wanting to eat something arises in the mind. It arises by the objects of food and saṅkhāra. The mind is the aggregate of consciousness (viññākkhandha) and dukkha sacca (truth of dukkha). Combine together & becomes sankhata dukkha sacca (The truth of conditioned dukkha).
If you die with this view is not going to the planes of misery. After arriving to the blissful plane (i.e heaven) Path Knowledge arises. This view is saccanulomika nyan-forerunner view of the Path knowledge. Do not take it as an insignificant view. This view cut off the round of existence, and the view of the insight knowledge.
The view is cutting of the D.A process. These are the different names given to it, but all are the same. In the suttas the Buddha went to help some beings for enlightenment were had this view before in their past lives. Even how much difficulties it were and he went to help them.
(There are some misconceptions and ideas on the Buddha, arahant disciples and the teachings. Even the Buddha became like a God and making people confuse about some of his teachings. Sometime the Buddha teaching becomes for thought games instead of put into practice to end dukkha).
This view was what the Buddha would help people. If yourself have this experience will be free from the existence (For this e.g, Sayadaw recounted the story of Cula-Panthaka). If someone did not has this knowledge the Buddha would not go to him.
Even he met the Buddha could not penetrate the Dhamma. In some of you have this view already. People who do not have it yet should work hard, and do not give it up. If you do not have this view please do not die yet. Therefore to see saṅkhāra dukkha is very important. Some making vows and prayers to meet the future Buddha Mettaya.
If you do not have this view beforehand, even meeting him cannot free from dukkha (In some of the Pali Nikāya; there were many who closed to him or met him did not have any realization; e.g King Pasenadi Kosala and Queen Mallikā, Saccaka the Debater, etc)
Instead of discerning few of them a lot is better (i.e, anicca). You have to follow it to the end. If you called it impermanence or saṅkhāra dukkha or whatever & will see the asankhata sukha. Nibbāna is near if you see saṅkhāra dukkha. If you see a lot of saṅkhāra dukkha, then hitting your both arms with joy (A Burmese expression of the sense of joy).
You’ll become a sotāpanna in this life. In the past these dhammas were not teaching by people & talking about Nibbāna as very far away from us (e.g, In Ven. Ñānāvira Thera’s Clearing the Path, he was mentioned that in Sri Lanka, around 1960, most people even thought that sotāpanna couldn’t exist).
It’s very far away for them because they don’t know how to go there. The leaders are saying it as far away & the followers become lazy about that. Practice yourself & find out. Your knowledge will tell you as it’s near. May be you’ll say my knowledge is weak. Don’t you know it’s itchy or painful? Think about it.
After itching & painful, it’s vanishing. Happy or sad even children know about it. But the bad thing is not following with knowledge. Happy exists or not exists have to follow from behind it. You will find the saṅkhāra of happy ends up with dukhha. It’s not difficult.
(Sayadaw continued his talk by quoting a Pali verse from a commentary explained the process of vipassanā to Nibbāna) There is nothing to be in low spirit. I am only in worry that you don’t practice. At the ending of saṅkhāra dukhha and magga sammā ditthi arises (right view of the path).
This saying is in theory. With experience at the end of impermanence, Nibbāna arises. Before that without the help of a teacher is impossible. Later the dhamma will lead itself onwards. (explained on Nibbāna) Khandha disappears means free from the existence of the khandha (khandha vatta).
I am now, free from the dukkha of painful rebirths. With this feeling the mind becomes cool & peaceful. The whole process is coming first the forerunner of right view (seeing impermanence) & at last follow by Nibbāna right view (seeing Nibbāna).
Dhamma Talks by Mogok Sayadaw--Part 6-6
發表於 : 2019-01-11, 13:53
 What is the Most Important Thing in Life?
25th June 1961
To know the truth is the most important thing. The Buddha didn’t say the truth of giving (dāna sacca), the truth of virtue (sīla sacca) & the truth of serenity (samatha sacca). For insight practice (vipassanā) he used it as truth.
If you don’t know the truth don’t know Nibbāna, & not seeing Nibbāna. Truth is connecting with the khandha. Therefore Nibbāna is connecting with the khandha. Khandha is truth of dukkha. So, Nibbāna is also connecting with dukkha (From the Kathāvutthu).
After you find the khandha & will find Nibbāna. Knowing the truth is more important than worshipping the Buddha. This was the reason why the Buddha dispelled Ven. Vakkali away, out of concerning for his knowing the truth.
The Buddha compared the benefit of knowing the truth and the fault of not knowing it. He gave a simile of a lake with the length, width and depth of one yojana (13 miles) each with full of water and the 7 droplets of water.
(Here in this simile, the fault of not knowing the truth and create suffering for oneself are similar to the volume of water in the whole lake. The benefit of knowing it as a sotāpanna, the suffering still left are like the seven droplets of water).
(Sayadaw continued to talk about the state of the mind of people in daily life according to the D.A process. And then he compared it with people doing goodness. The numbers of goodness are incomparable to the numbers of unwholesome mental states. So not knowing the truth is quite terrible.)
Of the 5 khandhas, knowing anyone of them very well is knowing the truth. The way you all are knowing is; as example, the body is itchy. You know it with displeasure (domanassa), such as why so itchy! In the khandha all the arising dhammas are the process of dukkha sacca and continuously happen.
The Buddha was only pointing to it. They are happening all the times in the khandha. Dukkha sacca are arising and we do not know it. There are numerous of truths in the khandha. Not following with the knowledge that it becomes worthless. The dukkha we know before are bitten by dog, hungry for food etc.
These are unpleasant mind (dosa), displeasure mind (domanassa). These are not knowledge mind. You know the foulness (asubha) of a dead body. The asubha have to spend money on it (funeral). But you do not know the born and die asubha in the khandha (impermenent asubha).
These ae asubha and also dukkha. If craving, clinging and action are not following behind and it becomes dukkha nirodho hoti- the cessation of dukkha. This is knowing impermenent dukkha. Whatever arising in the khadha and knowing it as dukkha sacca becomes contemplation on dhamma (Dhammanupassana).
The thing to save you all is the knowledge of knowing the truth. The knowledge of knowing the truth of impermenent dukkha protecting you from the present action (kamma) arising. So, future khandha cannot arise. Not getting the future khandha, the kammas we had done a lot in our past lives cannot follow anymore.
Only you have the khandha they can follow you. Therefore the Buddha gave the example of a lake. The water in the lake dries up is like the past kammas. Also not filling the lake with water again and it dries up. This like not create kamma in the present. Therefore if you want to end dukkha have to work for knowing the truth.
Knowing the truth becomes knowledge (vijjā). People are worrying about the past unwholesome kammas, and also the unwholesome kammas of present life. They can give the results to us at any time. If you don’t want to be like this have to be worked very hard to know the truth.
Dhamma Talks by Mogok Sayadaw--Part 6-7
發表於 : 2019-01-11, 13:59
 Polishing the Mind
27th June 1961
[ At Sāvatthi, Jeta’s Grove, Anāthapindika’s monastery, Ven. Sariputta, Mahā Moggallāna & many monks were there. They requested Sariputta to give a teaching. He delivered the following teaching. (From the Majjima Nikāya, Anangana Sutta)
There were 4 types of persons in the world:-
1. Someone had a lot of defilements & didn’t know about it. He was an inferior person.
2. Someone had a lot of defilements & knew about it. He was a superior person.
3. Someone had few of defilements didn’t know about it. He was an inferior person.
4. Someone had few of defilements & knew about it. He was a superior person
(Sayadaw gave this talk for the yogis to make corrections for themselves) Sariputta gave the similes for these 4 persons.
1. A man bought a dirty bronze bowl from a market place & let it at home near a dirty conner & never cleaned it. And it became dirtier everyday.
2. A man bought a dirty bronze bowl & at home look after it very well. He polished it everyday & became brighter & brighter.
3. A man bought a clean bronze bowl & at home threw it near a dirty conner. And everyday it became dirtier.
4. A man bought a clean bronze bowl & at home he looked after it very well And polished it everyday & became shinning.
The meanings of the similes are as follow:
The first man born with a lot of defilements & doesn’t know about it. So he associates with bad companions & goes to unsuitable & improper places & done many bad things. His mind becomes more & more defiled.
The 2nd man also born with a lot of defilements & knows about it. And associates with good friends, restrains himself, does good things & cultivates mind development. So his mind becomes purer.
The 3rd man born with fewer defilements & doesn’t know about it & associates with bad companions, goes to unsuitable places & done many bad things. His mind becomes defiled.
The 4th man born with fewer defilements and knows about it, associates with good companions, restrains himself, does good things and cultivates mind development. So his mind becomes easily pure. Combine the 1st and the 3rd persons and end up in the same ways and results.
The 2nd and the 4th are also end up with the same results and can realize Nibbāna in this life or next life. Everyone should check himself with the 4 persons. Correct mistakes and look after themselves, and practice diligently in this life to end dukkha.]
A person without knowing himself has defilements and the desire will never arise in his mind to clean it. And continue to do things connections with greed, hatred and delusion. He has defilements and making it more and more defiled. Without practice vipassanā will become more and more foolish.
After dies will born in the planes of misery. In this world there are too many people of this type. The 2nd person knows himself has defilements and practises vipassanā. And after dies born in the planes of bliss and realize Nibbāna.
The 3rd person born with fewer defilements and without knowing it and wandering amongst the forest of sensual objects. His defilements are rising up and increasing. With wrong companions and going amongst the 5 strands of sensual pleasures (kāmagunā).
Even a person with paramis has bad companions and going to the bad places, done bad things and his defilements becomes thicker and thicker (A very good example was Prince Ajātasattu associated with Devadatta and the outcome was very grave.)
The 4th person sometimes he is unavoidable has to go amongst the sensual pleasure but very careful to stay away from them and moving around with vipassanā knowledge.
Dhamma Talks by Mogok Sayadaw--Part 6-8
發表於 : 2019-01-11, 14:08
 Searching for the Right Things
28th June 1961
A person doesn’t know the truth is only turning towards dukkha. Men are searching for women and women are searching for men. They are searching for the wrong thing. The real searching is for the truth. The truth is still existing in the world but people are searching for dāna, sila and samatha practices.
(Sayadaw gave the simile of a blind turtle in the ocean for the rarity of getting the human existence. After that continued to talk about the Bodhisatta’s 2 former teachers, Ālara Kalama and Uddaka Rāmaputta.
They were arūpajhana attainers but did not have the chance for enlightenment. Sayadaw wanted to emphasize the difficulty of having the opportunity to practice the truth).
These examples are describing your power of the good kamma. And therefore do not be lazy. Even the Bodhisatta without knowing the truth sometimes born as animals ( For e.g, Bhuridatta, the Serpent King or King of Nāga. This point is very important. Any being without destroying the seed of the identity view – sakkāya ditthi can be fall into the 4 planes of misery in the round of existence.
Even the real Bodhisattas are no exception & no need to say about the unreal ones. There were 550 Jataka Stories of the Buddha’s past lives as Bodhisatta & he was born as animals for many times. In one life as the prince Taymiya, even had mentioned once in hell before.
But there are some misconceptions about Bodhisattas always living in Heaven & other things). In the world there is no greater fault than not knowing the truth. (Sayadaw explained the 3 knowledges as mentioned in the First Discourse of the Buddha.
These are; Sacca Nyan, Kicca Nyan & Kata Nyan. May be can be translated as theoretical knowledge, practical knowledge & resultant knowledge). Sacca Nyan is the lower knowledge. Kicca Nyan is the middle knowledge. Kata Nyan is the higher knowledge. Listening to what I am saying & paying attention to the khandha.
Whatever arising in the khandha & knowing as dukkha sacca is Sacca Nyan (Exception of lobha) It’s not including anicca yet. At the moment of arising & knowing is Sacca Nyan. Wanting something or wanting to do something is Samudaya Sacca (only lobha). Samudaya ceases is Nirodha Sacca.
To know whatever arising is Magga Sacca. All these are ordinary knowing. This is with the help of a teacher These are the way of knowing in details (Not a combined knowing).
Everytime dhamma arises in the khandha by knowing these 4 points with the analytical knowledge is Sacca Nyan. Even this lower knowledge is not everyone knowing it. Knowing these things are coming from the help of a teacher’s explanation. Even Ālara Kālāma & Uddaka Rāmputta didn’t know this knowledge.
This way of knowing was listening to the dhamma by the group of 5 monks. (Pañca_vaggiyā bhikkus, (the first 5 disciples of the Buddha). Never heard about these dhammas how can someone knows the arising dhamma. Everytime with the truth of arising & knowing of it is Sacca Nyan. Kicca Nyan – whatever arises in the khandha is rising & passing away. Knowing thoroughly as impermanence is dukkha sacca.
Knowing thoroughly as it is dukkha arising & dukkha vanishing. This is fully understanding of dukkha sacca (pariññāya). There is nothing exist except of Dukkha Sacca. Kicca is one thing & Nyan is another thing (The object is kicca & contemplative mind is nyan). Kicca Nyan is the practice (contemplation). If you don’t have this
knowledge and become a disadvantaged person. Penetrative knowing is knowing thoroughly. Sacca Nyan is ordinary knowing. Contemplation is doing the Kicca Nyan. I am worrying about you is Nyan not turning towards the Khandha’s Kicca (Function of the Khandha). Khandha is always telling us its function. Nyan not turning towards it that cannot get the Kicca Nyan.
Dhamma Talks by Mogok Sayadaw--Part 6-9
發表於 : 2019-01-11, 14:17
 Practical Knwledge of Dukkha
29th ,30th June, 1st July 1961
[Sayadaw gave 4 talks on Kicca Nyan connection to the 4 functions of Dukkha Sacca; Pilanatha (oppressive), Sankhatatha (conditioning), Santapatha (burning) and viparinamatha (changing)]
[Sayadaw said; Kicca Nyan was vipassanā nyan. So had to develop for many times (bhavetabba). By seeing anicca at the same time and discern the 4 truths. Seeing the Khandha (anyone of the 5 Khandhas) arises is dukkha arising, seeing impermanence is magga nyan, tanhā not arising is samudaya, and not creating another khandha is nirodha.]
A person not knowing the truth is like a blind man moving around. Walking around with two of the wholesome and unwholesome legs. That is avijiā paccaya saṅkhāra – ignorance conditions volitional formation. (Here the blind man is ignorance, moving around with two legs are positive and negative actions).
Is it not every dāna (giving) can realize Nibbāna? If, it is leading by ignorance (including tanhā itself), then you will not get it (Nibbāna is without them). Therefore these two legs (wholesome and unwholesome) are moving towards dukkha in the whole round of existence (saṁsāra).
It is like a blind man moving around. Blind man walking around and falling down is dukkha sacca (jati). Because of avijjā and saṅkhāra receiving birth (jati) khandhas. After falling down and what happen to him? He gets injuries. Get it back again the sores of dukkha. Viññānaṁ paccaya nāma-rūpaṁ-rebirth consciousness conditions mind/body.
From nāma-rupaṁ paccaya salayatanaṁ-mind/body conditions 6 sense-bases. Six sense-bases are like infested wounds with pus and blood oozing out. These are happening in the 6 sense-bases. Phassa paccaya vedana-contact conditions feeling. Contact here means making your way in the thorny forest (Do not forget about the blind man is ignorance).
So, it is like a cane falling down on the wounds. And the feelings are arising. After knowing these things and the khandha’s nature you do not desire it again. Ignorance becomes knowledge (avijjā to vijjā). The mind become clean and pure. During listening the talk, I am showing you the fault of the D.A process. And you don’t have pleasure & enjoyment in it. Become not desiring this khandha & not wishing a new khandha.
At that time have to analyze the truth. In the mind, knowledge of non-greed arises. In Sacca Nyan have to know dukkha & Samudaya arise. And to know their cessation (ie, Nirodha). Knowing them is magga sacca. Every arising phenomenon have to know these four points.
Today I’ll talk about Kicca Nyam; Dukkha, Samudaya, Nirodha & Magga, all 4 of them. You have to ask; “What are their function?” To know about them is Kicca Nyan. This knowledge is more important than Sacca Nyan. This is a very rare opportunity to hear about it. During listening don’t let other mind states come in.
This is an important time (Recounted the story of layman Peya during the time of Kassapa Buddha) At that time his mind was clean & pure. And then the Buddha was in ready to talk about sacca dhamma. But at that moment he had some business & got up & left the place.
Because of that he missed the chance for realization (He had to wait for another chance to come quite a very long time. This was at the time of Gautama Buddha) It’s the time of turning your mind on the khandha for practice. So, turn your mind on it. Now, you have already listening to the talk for 45 minutes. Feelings are arising in the khandha. These feelings are oppressing the body/mind.
This khandha has the power of oppression – Dukkhasa Pilanatho: it has the nature of oppression. This feeling arising is for the oppression of other khandhas. Whatever arises in the khandha & know it as oppressive. Knowing it thoroughly as except has the oppressive function & no other matters.
At that time of knowing, samudaya not arises & dies away This is called cessation by not arising – Anupada Nirodho. The function of knowing (magga Sacca) is also doing the expelling function (of samudaya tanhā). This is tanhā nirodha (cessation of craving). Observing the oppression again & again is bhavetabba.
Because by contemplation with magga sacca for many times on the oppression of dukkha is bhavetabba. Kilesa also ceases for many times. At the same time is performing the 4 truths. Kilesa ceases by not arising is nirodha. Tanhā nirodho Nibbānaṁ-Taṅhā extinguished is Nibbāna. If you contemplate in this way will finish your task by practice & not by paramis.
In Sacca Dhamma; Sacca is truth and Dhamma also is truth. There is nothing truer than that. Other dhammas can be say as not truth. If you have done dāna (giving) and at some-time will give you the result. But if other unwholesome dhamma comes in and destruct, it will not give the result.
Practice sila (virtues) for long life but if other unwholesome kammas come in and becomes short life. (All these thngs are important for reflection. The functioning of law of kamma is not very simple. Only the Buddha fully comprehended it. If not we can be in misunderstanding and lost faith in it.
The situations can be changed if some conditions come in.) Samatha dhammas are also the same. (Sayadaw recounted back to the blind man simile in the first talk.) After the blind man is getting the different kinds of feeling and looking for medicines. Blind man looking for medicine and it will not be a good one. Vedana paccaya tanhā-Feeling conditions craving.
This is looking for medicines. Taking the wrong medicine and even the old wound is not cured, instead getting a new wound. Kamma paccaya jati-Action conditions birth. This is a new wound. Your situation is like a monkey, gets a wound on the body. The wound is not cured and even becomes worse by scratching.
If you can’t find or get a good teacher, then it is developing of wounds and nothing. (Majority of people are thinking that indulgence in sensual pleasure is development. So they find ways to indulgence for sensual pleasures. This is the outcome of modern science & technology, with inventions for sensual pleasure).
In this 31 realms of existence and having different kinds of birth are blind people moving around there. It is not easy to teach people on truth. Because they are blind for a long time now. Blind for many lives. It will be quite difficult to cure them. Now you are coming here for listening talk is looking for the medicine.
This time is the best. You have to take the chance for treatment. If you do not, then next time will be not easy. Maybe you will not find a good teacher. Even have a good teacher, maybe you will not live for long enough.
(Sayadaw continued to explain the truth by using Cittanupassana)
For e.g, seeing consciousness arises. Seeing consciousness is the wound with pus. This is dukkha sacca. Different kinds of mind arise and know them as dukkha sacca. Thoroughly know them as diseases (rogato) is Kicca Nyan.
To know them thoroughly as arising by the conditions of ignorance and craving of past life. The Kamma of past life made the arrangement to be here. Sankhatatho this is the dukkha sacca of condition by tanhā. The impermanence of minds are dukkha & conditions by tanhā. Every time discerning impermanence is Kicca Nyan. It’s also conditioning by kamma. The eyes are becoming not clear (ageing) & become damaged, etc.. The khandha is talking about its function (Kicca). Knowing is Nyan. Therefore Kicca Nyan.
Do you still desire these kind of eyes? Tanhā, upadānā & kamma not arise. The 4 truths are including in the Kicca Nyan. So, just contemplate impermanence. Even you don’t know about them & all 4 truths are including in it.
The Buddha said that he was realizing enlightenment by knowing the causes of the arising of living beings & the cessation of them. It’s the arising of ignorance & the cessation of it. Today I’ll talk about the Kicca Nyan of Santapatho_Burning with kilesa fire. Dukkha Sacca of the khandha is always burning with kilesa. Beings are always burning with the kilesa fire (see the Fire Discourse to the Kassapa’s brothers of fire worshipping ascetics).
Mind/body are burning with fire. This khandha is burning with 11 kinds of fire (lust-raga, hatred-dosa, delusion-moha, birth-jati, ageing-jara, death-marana, sorrow-soka, lamentation-parideva, pain-dukkha, grief-domanassa, despair-upāyāsā).
So, it is dukkha sacca. It has the function of always burning with kilesa fire. Every phenomenon of arising & falling away have to be contemplated in this way. Prince Ajāta sattu was burned by kilesa fire of greed & hatred, & killed his father. So his perfection of to become a sotāpanna also burned down by it. His good kammas were nullified (became ahosi kamma).
Is there any dhamma not vanishing in the khandha? Contemplate every arising & vanishing phenomenon as burning with fire & disappearing. Then you get the Santapattha Kicca Nyan. You see the mind & body dhammas as after burning & vanishing is Kicca Nyan.
After that you don’t see any function of the burning process. The function of burning with fire are gone. This is seeing Nibbāna, the fuels (khandhas) are consumed & fire (kilesas) extinguished. It’s Kata Nyan.
Mind & body are not arising as before is the fuels are consumed. Craving & clinging are not following after is the fire extinguished. Kicca Nyan is seeing the fuels & fire are burning. In the Samyutta Nikāya the Buddha said; “If someone gets Kicca Nyan & Nibbāna is near to him.”
Arriving to the hell and the hell fire there is so strong that it nearly blinds the eyes. By hearing the crying of the hell beings and ears are nearly deaf. The smell there is also so terrible that the nose nearly falling off. The hell foods and drinks go into the mouth are burning the small and large intestines and falling out at the bottom. The clothes in the hell are touching the body also burn it down.
Even thoughts are burning in the hell. Nothing is good there. It is called Mahā Parihala Hell- The Hell of Great Burning. Even though the hell beings will still have the chances to be free from there. But not knowing the truth is more terrible than that. Why is that?
Because not knowing-ignorance (avijjā) is establishing these hells. These are not naturally appear. These are the works (kammas) of people who do not know the truths. The things in Hell and fall into it are creating by one’s own unwholesome kamma (not created by God). Wanting to go to Hell is very easy and also easy to cut it off.
Everything of arising must know as dukkha sacca. You have to be afraid of not knowing to cut off your own D.A process. Do not be afraid of the Hell. The doors to the planes of misery are closed by knowing the truths. Kammas are opening the doors and Nyan closing it. Kammas opened the doors did not mean it normally opened by itself.
Talking it as one’s own kammas are making ready for it. (This is one of the important point that we can change our kammas. For e.g Subrahma devata and his 500 celestial nymphs’ kammas were making ready for them to go there after death. They were listening to the Buddha’s teaching and nullified its result. In the same way by wholesome merits celestial mansions were appeared in the heaven, e.g Nandiya upasaka.)
One’s dukkha is establishing by one’s D.A process. By kamma alone can’t do anything. Kamma do the jobs with the arrangement of kilesas. Do not be afraid of kamma but to kilesas. For an e.g, the arrow and the shooter, arrow is like kamma and the shooter is kilesas. Between them have to be afraid of the shooter and not for the arrow.
The Buddha never taught not to think about things. But if you wanted just thought about the truths (for Nibbāna). Thinking with greed, hatred and harmfuluess, then craving, conceit and wrong view (tanhā, māna, ditthi) will arise.
Today I will talk about change (viparinama) in Dukkha Sacca. Change exists is Dukkha Sacca and not exists is Nirodha Sacca. Arising and vanishing are called viparinama-changing or discarding one’s nature. If you can observe the change becomes Kicca Nyan.
The arising and vanishing are the functions (KIcca) of the mind/body process. The knowing is Nyan. Changing and destruction are not happening without causes. It happen by aging and death (jara and marana) in itself.