To has Compassion and Wisdom for Oneself


Dhamma Talks by Mogok Sayadaw; 16th June 1962

Only by knowing the objects of contemplation and you will know what to contemplate. If not you are sitting there by wasting time What are the objects of contemplation? For example, if the eyes see form and eye consciousness arises. It’s the beginning of the object of contemplation and also the beginning of D.A process. After the seeing and the feeling of choosing good or bad arises.

At that moment you are alive with feeling. Seeing is the beginning and choosing good or bad is the 2rd. Phassa pacaya vedana-contact conditions feeling. This is called saṁsāra. After feeling ceases and craving arises. Vedanā paccaya taṇhā-Feeling conditions craving.

So, at that moment you are with taṇhā. After that clinging and ation arise (upādānaṁ and kamma bhava) These are objects of contemplation; 1. Eye consciouscess 2. Feeling 3. Craving 4. Clinging 5.action. After1.ceases and 2.arises, 2.ceases and 3. Arises, etc.

The 5 minds are in a process. After you will get the new khandha in next life. That is kamma paccaya jati-Action conditions birth. The mind process arises one by one. The others five sense-doors are also in the same way. In the whole day from the 6 sense-doors actions are arising. In each day the causes of births are uncountable. (This is the reason why the beginning of a being is undiscernible.)

Therefore, the debts for bodily, verbal and mental kammas are quite a lot. We have to cut off these kammas. From the eye-door, the 3 D.A process of greed, hatred and declusion (lobha, dosa and moha) arise. The other doors also know in this way.

Everyday unwholesome kammas are uncountable. You can only cut them off with the path knowledge. Therefore, the Buddha said that the permanent homes of living beings were the 4 woeful planes. So the wanderings in saṁsāra is quite frightening.

D.A process is showing the objects for contemplation. You can’t do it blindly. Only by knowing what’s arising and you’ll see the falling away. Mind arises one by one. Every living being is alive with one mind. Everyday a lot of kammas are arising.

Therefore, your wholesome kammas which you have done only sometimes are incomparable with them. Also without the D.A process and you can’t be alive. Making note of this point. If you don’t get the insight knowledges and all these kammas are not become fruitless. If you don’t know what have to be contemplated is not my fault. You don’t know what happening in you that and can’t do it.

I’ll show you the contemplation. Contemplate the impermanence of the mind, good or bad feeling. If you can contemplate them, taṇhā, upādāna and kamma can’t arise. Every time if it arises with contemplation cut off the round of existence of defilements, action and result (kilesa, kamma and vipāka vaṭṭas). So, this is asking you to cut off the three rounds of existence. The Buddha and teachers were teaching people with widom and compassion together. If not with compassion they wouldn’t give their times.

They could teach the truth (sacca) meaned including wisdom. Both qualities have to be going together. If one of them is lacking and no completion. Without paññā is useless talking. From the point of disciples also need compassion and wisdom. Has compassion for oneself to liberate from dukkha, and wisdom to understand what the teacher has said. Has compassion for yourself.

Take notes with wisdom to my talk. If not you can get the merit but not wisdom. It will be like the same as a frog listening to the talk of the Buddha. If you are listening the talk for merit, then like the frog. So, listening with a human mind for the talk. How to listen a talk also important?

When you contemplate on the arising dhamma (here is seeing), it already is passing away and not existing anymore. You are not alive with the seeing consciousness, and instead with the path factors consciousness. Vipassanā contemplation is abandoning the khandha means this point. Also not following with taṇhā and upādānaṁ is abandoning kilesas.

Therefore, insight knowledges are abandoning khandha and kilesa. With the abandonment of khandha and wrong view also falls off. Because these is nothing to be called as a person or a being. If you’re making something out of nothing as me and mine is really crazy.

(This point is quite funny. If we observe carefully and contemplate human problems and most of the sufferings are coming out from nothing, just stupidity and foolishness).

If you die with the vipassanā mind and it will never become useless. Because after you arrive to the blissful plane and enter the stream (There was a talk on this matter by the Buddha in the Aṅguttara Nikāya) Therefore, you realize the Path Knowledge or not is not important. Just do the practice and it will abandon taṇhā and kilesa.

(Sayadaw continued to explain the vipassanā process to Nibbāna) This knowledge from the ending of impermanence and it turns towards Nibbāna. If you not start from the insight knowledge, and Path Knowledge can’t arise. Because it’s proximity condition – anantara paccayo.

Only with the cessation of insight knowledge that Path Knowledge arises. Path knowledge arises only once. With this only once can abandon or kill all the corresponding kilesas. Even the Buddha himself wouldn’t teach in details like this. He would start to teach you the contemplation of impermanence.

Even that much, he would come to you only when your spiritual faculties were matured. You must have faith in the Buddha and contemplate with your own wisdom. Faith and wisdom have to be in balance. Over faith in the Buddha and wisdom retreats. You can see this in the Ven. Vakkali’s case.

The Buddha had to send him away. Viriya and samādhi must in balance towards impermanence. Over viriya the mind is turning towards restlessness. Over samādhi is turning toward torpor. Mindfulness is never over. Should have it always, and to watch and observe. In this way will realize the Path and Fruition Knowledges.


cited from https://oba.org.tw/viewtopic.php?f=22&t=4192&p=35951#p35951 (posted on 2019-02-15)


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