Stopping and contemplation

Dhamma Talks by Mogok Sayadaw; 9th January 1961

This khandha will torture you wherever you are in. From the beginning come out from the mother’s womb carrying on the head with aging and death. Don’t think that whatever life you are in will be good. Only with the ending of khandha or the peacefulness is really good. As flattering by tanhā don’t think it as good.

The Buddha mentioned it as the truth of dukkha. It was taught by the all knowing Buddha (sabbañūta Buddha) that we have to take it as a confirmation. If you want to end dukkha must end the khandha.

If you want to end dukkha must do the work of ending khandha. Must do the ending of the cause. The Buddha taught to people according to their temperaments. So don’t reject any of them.

The ways to heavens, Brahma Worlds and Nibbāna, all these were taught by him according to people temperaments. If you discern impermanence will arrive to Nibbāna. Continue forward with persistent practice and no need to give up.

You must get the ending of khandha which is Nibbāna. If you are disenchanted to the khandha and will get it. Don’t let your doubt come in. Even you don’t get it in this life will get it in next life (to fulfill this point yogis must do their practices without any giving up in this life whatever the reasons may be).

Someone get it in this life will finish it in next life. (as like Sayadaw). If any kinds of life is good no need to perform the funeral. (In Burmese a dead body is use as asubha. The Pali word for foulness. Literal translation will be no need to throw the corpse away.)

When you are still alive this asubha (foul body) discharges urine and excrement. After death, this asubha (corpse)—has to be taken away to outside the village because of the disgusting smell.

The works of ending khandha are the contemplation of impermanence and the stopping method. If you can’t stop with the stopping method and out of reach the target, then contemplate impermanence.

I’ll show you the stopping method of insight (vipassanã). Mālunkyaputta requested the Buddha to give him short instruction to Nibbāna. Young and old can realize the Dhamma (At the time of the Buddha, young novices; such as Sumana, Panita, both of them 7 years old and old people; such as Radha, Bakula, both 80 years old etc. had the realiza- ion). Meeting a good teacher and with persistent effort will realize it.

If you don’t give the permission for tanhā to come in will arrive Nibbāna. As an example; you see a form, if you see the white color, then just stopping at white. That is, seeing white and the knowing. Don’t let the other mind states come in.

If you eat sweet food just stopping at knowing the sweetness. And if you know cold just stopping at the coldness. You all are good runners. so mostly can’t stop. So, there are 2 ways of practice; Stopping and contemplation of impermanence.

Using mindfulness (sati) and wisdom (pañña) are also a kind of stopping. In this way tanhā ceases. In the Mulapannasa (Majjima Nikāya) with contemplation can dispel āsava (taints).

Mālunkya dispelled āsava by stopping. By stopping the sense faculties are in safety and dispel āsava. You can’t find this in books. Sense faculties are becoming safe and no taints come in. If you can’t stop will give you another method.

As an example, in the seeing and knowing, contemplate the impermanence of seeing. Both of them are arriving to Nibbāna in the same way. If you are staying alone in a quiet place you can stop by just seeing? If you are mix-up with other people and it becomes difficult.

Indriyabhāvanā (development of sense faculty) and bojjhanga or maggaṅga bhāvanā (Development of enlightenment factors or the path factors) are the stopping and contemplation methods.

Sometimes even you can forget to contemplate impermanence. A lot of not knowing (avijjā) come into the practice. If kilesas come in and slow to get the knowledge.

(According to Sayadaw stopping methods was the Buddha only taught to 2 disciples, i.e, Bahiya Daruciriya and Malunkya putta. For most people it’s difficult to just stop at whatever arising in the beginning pratice. But contemplation is more easier.)

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