Dhamma Talks by Mogok Sayadaw; no date noted
Satipatthāna is making the 5 khandhas into 4 groups. The reason behind is for many life times people have lobha – greedy characters contemplate feelings – vedanānupassanā. If have wrong view – ditthi characters contemplate minds – cittānupassanā. With weak intelligence contemplate forms – kāyānupassanā. With sharp intelligence contemplate dhammas – dhammānupassanā.
Forms have the body and easy to discern (or coarser phenomena). People have different characters that, have 4 types of contemplation. With the wrong arrangement of the process in practice and can give the wrong meditation. (It’s not wrong with the system but with the character)
For example, only after killing ditthi and comes for lobha. And after dispelling ditthi with the teaching and should do vipassanā. If not it is only wasting time and will end up with tiredness. It’s like a monkey gets a coconut fruit. Someone prefers sour taste is a dosa person. Prefers sweet taste is lobha person. Prefers bitter taste is a moha person.
Whatever they prefer and eat accordingly to their characters. Dosa person is closer to ñāṇa. So give him dhammānupassanā. He is a blunt person. Someone has a lot of thinking and planning is thought (vitakka) character and give him the ānāpānasati.
You have to contemplate whatever preference according to your character. Faith – saddhā character was excessive faith and no wisdom. And paññā character penetrates things. There are 6 types of character. Vedana nirodha tanhā nirodho – with the cessation of feeling and craving also ceases.
Therefore give vedana to a lobha character. If someone has sharp knowledge and with the meditation on truth is easy to success. In the end the arising dhamma has the nature of cessation. So if you discern impermanence is all right. At last all of them converge at impermanence.
If the practice is not a suitable one given by teacher or taken by oneself and it’ll be taken time. This is not easy to become a meditation teacher. The lobha person is walking slowly. His sleeping place is always clean and tidy. A dosa person’s place is in a mess. He is wanting to be quick and pressing his front feet in walking.
Therefore if you checking his sandals at the toes’ places have deep impressions. A moha person doesn’t has the straight foot steps. (For the important of a teacher, Sayadaw gave the example of Ven. Sariputta and Ven. Anuradha).
A person has wisdom becomes conceited and contemplate the impermanence of māna (conceit). A person with sharp wisdom and conceit, give him dhammānupassanā. First thing is taking the meditation method according to one’s character.
After that must dispell wrong view. And then must contemplate the impermanence. I am not just giving for a talk but for the way of practice. Stripping off ditthi has 3 stages; knowing, developing and abandoning (theory, practice and result). (continued on the Anuradha’s story).
Form or matter (rūpa) is changing and perishing. Changing means disbanding one’s nature. Perishing – also the same. Disbanding one’s nature is anicca. Form disbands form’s nature and vedana disbands vedana’s nature. Other khandhas also know in this way (i.e., perception, kammic formation and consciousness). This is form, this is vedana, etc. are stripping off ditthi with knowing.
Knowing the disbanding of one’s nature with contemplation is vipassanā. Knowing by falling away ditthi is with perception (saññā). It’s learning from a teacher. It’s not with wisdom yet. Paññā also has 2 kinds; lokiya and lokuttara paññā – mundane and supramundane wisdom.
Let’s do the practice. First, must strip off wrong view with mundane wisdom. For example, form is disbanding its own nature. Does it still has form there? Know the other khandhas also in the same way. If you can discern the disbanding of its own nature is mundane wisdom. It you still seeing form as form is not tirana pariññā yet (understanding with developing).
Only seeing the anicca lakkhana – the characteristic of impermanence and D.A. process will be cut off. We’re talking as cittānupassanā – contemplation of mind. It’s necessary that we have to use it. It’s not only contemplating as mind. But also have to discern the impermanent characteristic of the mind.
If you’re still seeing it as mind is a nutty person. For example, a mosquito bites you. From the not itching vedana and it becomes itching vedana. This is changing and disbanding its nature. If you’re discerning in this way, practicing in the morning and will realize Dhamma in the evening.
This was taught by the Buddha. If you’re still not discerning anicca lakkhana and not right yet. Dhamma is inviting you, ehi passiko (inviting one to come and see) – calling you to observe the nature of its cessation. Or the cessation of the dhamma is calling at the magga dhamma.
When the maggan arrives here; does it still exist? The not existing lakkhana is anicca lakkhana. Not really existing dhamma is only a concept. Knowing from the existing to not existing dhamma is lakkhana. The inviting dhamma and the contemplative mind have to be in accordance with each other.
The object of contemplation is inviting you and also not existing after that, because rise and fall are very fast. At the time of the contemplative mind observing it and seeing the not existing of it. You must see the lakkhana.
In our speech is talking about the contemplation of impermanence. If talking rightly, you have to contemplate the anicca lakkhana. Seeing only the not existing is its lakkhana. For you to note; seeing from its existing to its not existing is anicca lakkhana.
Follow ehi passiko with sanditthiko is seeing the lakkhana (i.e., inviting dhamma and seeing dhamma). Still seeing vedana is nāmapariccheda ñāna – knowledge of discerning the mind (here vedana). The mind is inviting you and also disappearing. If you can follow with every calling and seeing its lakkhana (i.e., seeing its not existing).
You must know the calling and also have to contemplate it, then will know its lakkhana. If you still seeing its entity is wrong. And seeing lakkhana is right. During the time of inviting you it’s there. When you contemplate of it and it’s not there. Whatever dhamma you’re contemplating and it must be this way.
The arising dhamma inviting you and its vanishing shows the lakkhana. Hutava abhavuttena aniccaṁ – At the time of contemplation with the inviting and seeing its not existing is impermanent. If your contemplation is right and D.A. process will be cut off. If not right and it’ll not be cut off. Not existing is anicca and ñāṇa is lakkhana.
The object is anicca and ñāṇa is lakkhana. The ways of stripping off ditthi are not the same. The time you discern form, vedana, etc. are with perception. With discerning impermanence is paññā. Ditthi falling away with perception still has the body concept. With paññā is without the body.
The differences are here. There is no existence of stability, me and mine. Mundane wisdom is good. We have to develop this wisdom. Every time dhamma arising have to contemplate its lakkhana. With a lot of contemplation and development even not seeing its perishing lakkhana. Not seeing is ñāṇa becoming mature.
By killing ditthi and it become thinner. It’s staying there as anusaya – latent disposition. With anusaya vanishes and not seeing the khandha. Instead you are seeing the nicca lakkhana – permanent characteristic. It’s Nibbāna. If you’re discerning anicca lakkhana and it’s vipassanā ñāṇa. Without it and changing from the conditioned to the unconditioned (from saṅkhata to asaṅkhata).
cited from https://oba.org.tw/viewtopic.php?f=22&t=4362&p=36297#p36297 (posted on 2019-04-12)
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