revised on 2019-04-21
Dhamma Talks by Mogok Sayadaw; 13th March 1959
For any yogi who practices to end dukkha always makes effort to stop kilesas arising. Therefore, should reflect on the 4-requisites. Without it, paṭiccasamuppāda process continues. With no kilesas come in, then Nibbāna element can appear quicker. In wearing clothing with contemplation no kilesa arises. For beautifying is kilesa. Doing with good intention is no fault. Not good intention it is. Whatever we are doing must do it with ñāṇa (knowledge). Without it always taṇhā arises. Therefore, always use satipaṭṭhāna. Conducting with mindfulness can stop taṇhā arising. One can destroy them even if they come in. Never let go of sati. Whatever you are doing reflect as dukkha or these are dukkha. If you have sati and including with viriya, they can’t separate. Therefore, I have taught you to be mindful, put effort and contemplate with wisdom. It can be say satipaṭṭhāna or the 4-right efforts (sammappadhānā). Why the Buddha sometimes taught as satipaṭṭhāna and sometimes as sammappadhānā? However, he said both of them are together. Sati and viriya can’t see impermanence. Contemplative wisdom can see it. Therefore, wisdom is the main, and sati and viriya are supportive factors. Only wisdom can penetrate ignorance. All these points were taught in the Suttanipāta by the Buddha.
Paññā is the most important factors of the three, because sati could also be micchā-sati and viriya be micchā-viriya (wrong mindfulness and effort) without paññā; whereas there is not so-called micchā-paññā for mundane (lokiya) or supermundane (lokuttara) wisdom respectively. Whatever arising if you can’t contemplate impermanence, then one of the factors is lacking.
revised on 2019-04-21; cited from https://oba.org.tw/viewtopic.php?f=22&t=4028&p=35569#p35569 (posted on 2018-12-14)
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