Practice Only One


Dhamma Talks by Mogok Sayadaw; no date noted

I’ll talk about the 4 persons:

① The person who goes with the flow of saṁsāra
② The person who goes against the flow of saṁsāra.
③ The person who stands fast in saṁsāra.
④ The person who has crossed over, gone beyond from saṁsāra (i.e., the arahant)

(From the Flow Sutta, Aṅguttara Nikāya) The 1st person is indulging in sensual pleasure and doing unwholesome things. The 2nd person is abandoning of sensual pleasure and practicing vipassanā with pain and difficulties. It can be said that he is the one like you are here. And going against the flow of samsāra.

The 3rd person is referring to stream enterer (sotāpanna), once returner (sagadāgāmi) and non – returner (anāgāmi). He is not flowing down nor reaching beyond yet. And he stands fast in the middle. (In the sutta mentioned only for the anāgāmi).

The 4nd person is seeing impermanence, its disenchantment, etc. and going upwardly against the flow (In the sutta mentioned only as someone practiced for transcending dukkha. It is only can go upwardly against the flow and becoming of standing fast. By seeing the ending of impermanence can become a person standing fast with the flow).

(Sayadaw talked about Toddeya rich man as an example for the 1st person. And then continue to talk about questions and answers between Ven. Mahā-kotthita and Ven. Sariputta. It was from the Sheaves of Reeds Sutta, Saṁyutta N.)

Ven. Mahā-kotthita asked Ven. Sariputta: “Is aging and death created by oneself, or is it created by another, or is it created by both (oneself and other) or has it arisen fortuitously?” Ven. Sariputta answered: “No!, with birth (jati) as condition, aging and death come to be.”

[Using the reverse order (patiloma) of the D.A. process and tracing the source and ending up at consciousness (viññānaṁ). Viññānaṁ → nāma – rūpa → salāyatana → phassa → vedanā → tanhā → upādānaṁ → bhavo → jāti → jarāmarana. Between consciousness and mind – matter: consciousness conditions mind – matter, and mind – matter condition consciousness. Therefore they are mutuality conditioning to each other. Viññānaṁ ↔ nāma – rūpaṁ]

Therefore if mind and matter cease, consciousness also ceases. (Ven. Sariputta gave the simile of the sheaves of reeds. If one were to remove one of those sheaves of reeds and the other would fall, vice versa). Consciousness and mind – matter are the body, sense – bases (salāyatanaṁ) are appeared on them by kamma.

Consciousness and mind – matter are mutality conditioning to each other (aññāmaññāpaccayo). Therefore contemplate one of the 5 khandhas will fulfill the practice. By contemplation of feeling (vedanā) and all the other khandhas also included.

In Ven. Sariputta’s answers, this point was the most important one. You may be reasoned, should we have to contemplate only one? The Buddha taught to contemplate one of the 4 satipatthāna was coming from seeing this point.

Viññāna – paccayā nāmārupaṁ – Nāmarūpapaccayā viññānaṁ = consciousness conditions name and form (mind and matter) – Name and form condition consciousness. Viññāna nirodhā nāmarūpa nirodho; Nāmārupa nirodhā viññāna nirodho = with the cessation of consciousness comes the cessation of name and form, with the cessation of name and form comes the cessation of consciousness.

These were in the Pali Suttas. If you go and ask the yogis, they’re also seeing in this way. With the cessation of one khandha and all other khandhas are ceasing. For example, someone contemplates feeling and all the 5 khandhas disappear. Ven. Sariputta gave a simile; 2 sheaves of reeds were standing by supporting each other. If one of them fell and the other also.


cited from https://oba.org.tw/viewtopic.php?f=22&t=4362&p=36304#p36304 (posted on 2019-04-12)


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