On Vipassanā Bhāvana

Dhamma Talks by Mogok Sayadaw; 1st to 2nd September 1961

Where is the khandha coming from? It has the cause.It comes from taṇhā (craving).And only has an object, taṇhā (craving) can arise.It has a lot of objects.And has 6 types of objects (form, sound, … mind objects).From the affection and craving taṇhā arises.

The most affectionate thing is our khandhas.With affection to oneself and we get the khandhas.With the khandhas, we have ageing, sickness and death.In vipassanā contemplation, we have to contemplate our most beloved khandhas.Using the 4 Satipstthāna in the vipassanā contemplation.

Kaya, vedana, citta, and dhamma all are in the khandha.No need to contemplate all of them.I’ll show you only with the mind.With the contemplation of mind, the other 3 also included.I’ll talk about the contemplation.We have the identity view of my mind − sakkāya diṭṭhi.

There are more wrong views on the mind than others (khandhas).Wanting to become a sotāpanna, first contemplate the mind.This is to cut off diṭṭhi.The Buddha said we took the mind as mine.So we attach to it with wrong view and craving.

Therefore, we get the khandhas with ageing, sickness, and death.It was like an alcoholic drink mixed with poison.We didn’t know it and drank it with affection and had to die.The Buddha taught us to contemplate the mind as impermanent, suffering, not-self, disease and danger.

The Buddha taught different ways.Contemplate anicca – impermanent also fulfill the task.If you don’t contemplate and taking it as permanent, bliss, self, healthy, and safety, will have affection for it.With affection you get the khandha and encounter the dangers of ageing, sickness, and death.

How many types of mind? You have to note it down carefully.Because you will go back.(These lay people were new yogis and came to practice under Sayadaw’s guidance from lower Burma).There are not many minds.Seeing (consciousness) Hearing Smelling Tasting On the body is unpleasant consciousness.Such as itches, pains and aches, etc.On the body is pleasant consciousness.

These are 6 external guest minds.Arise at the external.Internally, greed hatred deluded mind non-greed (want to give) non-hatred (love, compassion).These arise at internal.So 5 internal guest minds.Āmoha is non-delusion, so not including here.(This is the contemplative mind).

There are 2 host minds; breathing in mind and breathing out mind.Don’t take the physical air.Take the mind; wanting to breathe in and breathe out minds.This is cittanupassana – Contemplation of minds and can’t take the air element.

Āmoha is non-delusion is not only one, but has 5 factors: right view right thought right mindfulness right effort right samādhi.These are the 5 path factors (maggans).If seeing, hearing, etc.arise, contemplate its impermanence.Contemplate as anicca.Contemplate whatever is arising.On the whole body, it’ll arise anywhere.

Sometimes minds of greed, anger, and restlessness arise.Whatever arising is only one.Contemplate them with the 5 maggans (i.e.āmoha).With the contemplation and become maggans.That’s what it means, you get the maggans.

For example, greed arises and you observe.And then it’s not there.It’s impermanent.(Two minds can’t arise at the same moment.When the observing mind comes in, greed not there anymore.) The contemplative mind is magga.Impermanence and magga (anicca / magga) have to be in line (one after another and not let other kilesa came in between them).

At the time of arising and contemplate it.If nothing arises, just contemplate the host minds (minds of in and out breaths).If anicca / magga are in line, the I-ness (identity view) not come in between them.Without the contemplation of the arising dhamma, taṇhā and diṭṭhi will follow behind it.With it, will get khandha.

With the 5 khandhas, ageing and death follow.It’s cutting off taṇhā, ageing, and death.The contemplative mind can be called āmoha or right view.With the contemplation, taṇhā and diṭṭhi die away.Clinging with (taṇhā) and, clinging with wrong view (ditthupadana) die away no khandha arises.It’s impossible not do the practice.If you don’t have foods to eat, never mind.But you must do the practice.

Right view and right thought are vipassanā.Sati, viriya and samādhi are samatha.So it’s the contemplation with samatha and vipassanā.Knowing the arising is sati.You know it because you have samādhi.You are making effort that you know it.Therefore, it includes samatha.Knowing as these dhammas are unstable.This is paññā knows it.Sending sati and paññā towards anicca is samatha / vipassanā.Don’t establish samatha separately.

The Buddha taught 3 ways: Samatha the first and follow with vipassanā vipassanā first and follow with samatha samatha and vipassanā together.Now I teach you samatha and vipassanā together.Why is that? The others are practicing separately and it takes longer time.Your life span is short.

So combine together is good.If knowing the every arising dhamma, samādhi knows it.If knowing the every passing away dhamma, vipassanā knows it.Therefore, with the knowing of impermanence, they are together.By seeing the arising dhamma and uccheda view dies away.

By seeing the passing away dhamma, sassata view dies away.By seeing both of them, sakkāya view dies away.Seeing both of them, knowing that it’s not me and not mine.So identity view dies away.Three wrong views fall away.With diṭṭhi and taṇhā die and cutting off saṁsāra.This magga is cutting it off.The cessation of taṇhā and khandha is Nibbāna.The cessation of ageing and death is Nibbāna.

In the contemplation, anicca and magga have to be in line.Don’t let other dhammas come in between.Don’t let greed, hatred, etc.come in.If they come in, can’t realize Nibbāna in 7 days.Without then, even practice in the morning, and can realize it in the evening.(These were mentioned in the Satipaṭṭhāna Sutta.) If discerning of impermanence and you have 3 wholesome roots (Tihetuka person), and will realize Nibbāna in this life.

There are 10 kinds of kilesas (greed, hared, delusion, conceit, wrong views, doubt, sloth, restlessness, shamelessness, fearlessness of wrong doing).If you can practice anicca / magga in line, none of them can come in.Increase your effort.In this way of practice in the morning, and realize it in the evening. These were taught by the Buddha.

If you are sharp in knowledge (ñāṇa), you will make it.If it’s weak, it takes 7 days.And if very weak, it takes longer.It depends on your ñāṇa.After knowing the way of practice, it’s important not let kilesa come in.Increasing your sati, samādhi, viriya, and it cannot come in.If you discern impermanence, the first stage is successful.And continue the contemplation.

Impermanence is one’s own death.After sometime, become disenchantment.With disenchantment develop to the 2nd stage.You don’t need to ask someone about it.You all have to go back, so I’ll explain you to the end of process.Even you are disenchanting with the process and must continue with contemplation.

Even not wanting, just try to do it.And will develop to the 3rd stage.You see them as dukkha sacca in your knowledge.This is developing to the 3rd stage.If you know them thoroughly as dukkha sacca and all will disappear.This is the knowledge of seeing Nibbāna.

The 8 path factors are completed.All the saṅkhāra dhammas cease.Ñāṇa is seeing the cessation of saṅkhāra.The cessation of saṅkhāra means khandha disappears.And become a sotāpanna.After that Fruition knowledge arises.After come reviewing knowledge.

The root of wrong views disappears and no more khandhas to woeful planes.You realize the first Nibbāna.If you want to realize the 2nd Nibbāna, returning to the 13 objects of contemplation.And will see impermanence, their disenchantment and ending.The higher path knowledge is also in this way.No other special dhamma for it.

The Buddha taught 2 knowledges; insight knowledge (vipassanā ñāṇa) and Path Knowledge (magga ñāṇa).Except seeing the impermanence of the 5 khandhas, insight knowledge not see other things.Insight knowledge has the 5 path factors.As knowledge it’s only one.That’s right view.

During discerning of impermanence, the other 4 factors are also including.Vipassanā ñāṇa observes the khandha and not see other things and only seeing the arising and passing away.Go and ask the practicing yogi.He’ll answer you as seeing the arising and passing away.Not seeing of mind, feeling, etc.only seeing the arising and passing away.Then can decide as you get the insight knowledge.

Seeing arising and passing away dhammas and in this life will get the liberation.The only existence is only that.Body, feeling, etc.are only existing as names.If you see this, have right view.If not seeing this, not arriving here yet.Insight knowledge is seeing saṅkhāra and aicca (conditioned phenomenon and impermanent).

The lower knowledge sees the 5 khandhas.Therefore, they are quite different.Seeing the body, feeling, etc.are lower knowledge.It’s nāmā-rūpapariggaha ñāṇa – Discernment of mind and matter.In the Nidanavagga Saṃyutta – the Buddha taught Susima only 2 knowledges for realization of Nibbāna.

These were insight knowledge and Path Knowledge.It needs to explain for clearer.How do the yogis see it? If seeing impermanence, it’s insight knowledge.Don’t be in confusion with knowledge of rise and fall, knowledge of dissolution, etc.Combine all of these knowledge is insight knowledge.

With short life span and for the realization of Nibbāna, just try for these 2 knowledge.Vipassanā ñāṇa is the forerunner knowledge to Nibbāna.It’s clearing away kilesas before.Nibbāna exists, but not seeing is the cause of kilesas.Nibbāna always exists to someone with the practice.

Why can’t we see it? It’s covering up by kilesas.If you say you are contemplating but still can’t see it yet.If the impermanence of saṅkhāra can’t be seen with contemplation, and it still covers with kilesas.The khandha is piling up with impermanence.

Doesn’t it exist because you can’t see it? Or because it is covering with kilesas? It’s the cause of covering with them.Vipassanā ñāṇa is clearing up for these things.The Buddha taught the 5 khandhas were anicca dhammas.This was by someone who discerned it.Ignorance, greed, hatred, and delusion, all these dhammas are covering it.

To show an example, the moon always exists and not seeing is hidden by clouds.You have to blow it away with vipassanā ñāṇa.It’s like this simile.If discern it slowly, your kilesa is thick.Practice with the 4 supreme efforts − sammappadānā, kilesas blown away and will see impermanence.(The same as the 4 right efforts).

When is the insight knowledge coming to an end? If the impermanences are disgusting and disenchanting to you, it’s still insight knowledge.Seeing them as dukkha sacca and it’ll end.It can’t be ended with your desire.If it’s coming to an end, impermanences are disappeared.It meets with the Path Knowledge.

Here is complete with the 8 path factors.Not seeing impermanences, instead seeing Nibbāna without them.Vipassanā ñāṇa change in to Path Knowledge.Vipassanā ñāṇas open the kilesa cover.Path Knowledge opens the saṅkhata anicca cover.These points are quite important.And then seeing Nibbāna.These are important for yogis.

Even can open the kilesa cover is quite good now.This is the most important point for yogis.By opening the kilesa cover and meet with anicca.Again anicca covers Nibbāna.Therefore, have to practice and make vipassanā ñāṇa become maturity.When the Path Knowledge arises, the anicca cover is opened and meet with asaṅkhata.

Only have the 2 knowledges.Do you satisfy with it? Firstly, it’s important to see impermanence.With the opening of kilesa cover and will see impermanence.Therefore, samādhi is important.And again the impermanence cover is opened and will see asaṅkhata − Nibbāna.

cited from https://oba.org.tw/viewtopic.php?f=22&t=4202&p=36007#p36007 (posted on 2019-02-22)

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