Noting and Observing (With an Open Mind-- Dhamma Talks by Sayadaw Jhaneyya)

Noting and Observing (Talk 1)

The following Dhamma talks were given in Burma

Yogis should not stop their practice if their noting is not clear, such as the rising and falling of the abdomen, sitting, or touching the floor. If one becomes lazy in the practice, one should undertake a samatha practice or Dhamma contemplation or recollection. Therefore, yogis should have some knowledge of the Dhamma—by listening to Dhamma talks, reading, or studying the suttas.

The five dhammas that living beings cannot stop from happening are birth, old age, sickness, death, and the debts (results) of unwholesome actions. By reflecting on these themes, one develops a strong sense of urgency (saṃvega) together with strong effort in practice.

He gives the example of a Subrahma devatā, one of the five hundred celestial nymphs, who were amusing themselves in a flower-tree garden and suddenly died and fell into hell due to their past kammic results. Yogis can practise recollections of the Buddha, death, and the repulsiveness of the body.

People may possess many merits such as dāna, sīla, and cāga. If they practise samatha, success can come easily. One should not look down on any merit, but should always remember the Nidhikanda Sutta.

Noting is to know the object. The saying that there is no need to note and that one only needs to know by observing is not correct. It is better if a yogi has both skills of samatha and vipassanā. Noting and observing are both important. With only noting, one cannot clearly discern impermanence (anicca). With only observing, samādhi does not properly develop, and even existing samādhi may decline. When both are cultivated together, sati, samādhi, and paññā develop in harmony.

Sometimes it is not possible to note continuously, but one can still observe continuously. Sometimes, if you cannot note, never mind—just do not let go of observing.

Merits based on greed (craving) give worldly results, but one has to be careful, as one can create demerits again (e.g., Devadatta, Ajātasattu, etc.). Merits must be the perfection (pāramī) of relinquishment. If one does not cultivate perfection together with knowledge, it will lead to suffering.

Note: Tipiṭakadhara Sayadawgyi, in a Dhamma talk, said: “The perfection merits of the Bodhisatta are greater than all the merits made by all living beings. The main cause is his intention and resolution solely to become a Buddha, for enlightenment alone. Therefore, his merits are never wasted and only increase more and more.”

All other beings possess only ordinary merits of various kinds. Therefore, Mogok Sayadawgyi always warned his listeners to perform merits for perfection, which lead more quickly and surely to realization, and not to waste them or turn them into hindrances through a greedy mind.

In practice, yogis must have the courage to practise relinquishment. One must turn away from kinds of happiness that lead to dukkha (e.g., indulgence in sensual pleasure, indulgence in hedonism). Do not turn away from dukkha by avoiding it, but understand dukkha as dukkha. Worldlings, however, do the opposite—they are slaves of taṇhā.

Right practice comes from right knowledge. Therefore, one has to study the Dhamma through listening and contemplation (e.g., Mogok Sayadawgyi’s Dhamma talks). A yogi who wants to end dukkha should stay with the objects of samatha or vipassanā every day, and should not waste time on defilements.

For example, in the Thai Forest Tradition, the object of mantra—Buddho—is well known. In the Chinese tradition, Amitābha (A-mi-to-fo) is widely practised. This is a very important point for yogis. See many stories of the Buddho mantra in Ajahn Mun’s biography, and among his senior disciples, as well as hill-tribe practitioners, showing how it was used in daily practice—for example, Ajahn Mahā Boowa and Ajahn Jia Cundo.

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