Dhamma Talks by Mogok Sayadaw; no date noted
You can sit and also can lying down. It doesn’t matter (For a beginner it is not suitable for lying down in practice. If a person is sick or has difficulty in sitting, then no other choice. Also it is necessary to train in lying posture. Because at near death most people can’t escape from lying down).
With the normal breathing, knowing the in breath comes in and goes out. Just doing this, by doing it and if at somewhere has pain and stop at watching the in breath and out breath.
And turning the mind towards the pain (Here Sayadaw was using the word sending the mind towards. Most Buddhists still believe that the mind can be gone here and there.
Therefore still many Buddhists are holding the view of a soul. So many of them accept the view of reincarnation, instead of rebirth. The mind has the ability of inclination towards anywhere).
It’s changing. Before it’s not in pain, but it happens now. At the time of observation the pain turns into dissolution. From its own nature becomes change. In living beings two minds can’t arise at the same moment. Only after the pain disappears and ñāṇa mind can arise.
Therefore you’ll see the change and dissolution. Because by watching the khandha and you are seeing it. Change and dissolution are anicca dukkha sacca. It is anicca and also dukkha. The knowing ñāṇa mind is lokiya magga sacca. Contemplate like this in the khandha and only dukkha sacca and magga sacca exist.
(For people no contemplation only dukkha sacca and samudaya sacca exist without knowing). And lobha samudaya sacca ceases (i.e., the cessation without the arising). With the cessation of upādāna and kamma, the future jāti, jāra, marana also cease. The maggan which see the change and dissolution make it ceases. Therefore vipassanā practice is watching the khandha.
Ven. Sariputta taught: kayamimaṁ sammappatha – watching and observing this khandha. It’s rising and falling (anicca) / magga. Then you get the maggan by watching and observing. And if you’re searching for it and can’t find it. In the Milindapañha, Ven. Nāgasena said; tigers in the forest were not fast in chasing its preys.
Therefore they had to wait and catch the animals. If you say; “I don’t know how to do it?” And then it means you’re not watching; the khandha is showing its nature here and there. These shows are dukkha sacca and observing is magga sacca. Dying of tanhā is samudaya sacca and the next khandha not arises is nirodha sacca.
It’s clear that we’re practicing for the 4 noble truths. Originally it’s the diseased khandha. Therefore it’ll show its diseases. It’ll only show rise and fall, rise and fall, etc.…… If kilesa not come in between them and you can attain Path and Fruition within 7 days. It was mentioned in the satipatthāna sutta. We were not doing the watching before that saṁsāra was very long for us.
If you don’t have anything to observe, then going back to the in breath and out breath. These are also rise and fall. After watching and observing for a long time this khandha not shows you anicca, dukkha, anattā and asubha, instead dukkha sacca. And ñāṇa develops.
Therefore you know very clear that having the human life is dukkha sacca. You’re thoroughly penetrating dukkha. So you attain maggan (path factors) not with prayers. This is the task of watching and observing. It appears as dukkha sacca without any sukha. You’re only seeing dukkha and becoming disenchanted. Seeing the rise and fall is yathabhūta ñāna.
Disenchantment with the rise and fall dukkha sacca is nibbida ñāna. After sometime ñāṇa becomes sharp, and knowledge of not wanting to stay with these dukkha sacca arises. This knowledge arises and all the dukkha disappear. The ending of dukkha sacca disappears is nirodha sacca, and seeing this ending is magga sacca.
If dukkha disappears and magga arises. Seeing dukkha is vipassanā magga (insight path factors). If you are following to the ending of the practice, dukkhassa antaṁ karissati – seeing the ending of dukkha with magga ñāna – the Path Knowledge. This was taught by Ven. Sariputta and also the Buddha.
Therefore today onwards you must do the work of watching and observing. If rise and fall are becoming more by practice and don’t be lazy. Why so many death? Why so much dukkha? The arising is dukkha and vanishing is dukkha. By not taking pleasure in the rise and fall, tanhā and dukkha will cease.
So Nibbāna is far or near? (It’s very near, Ven. Sir.) Then you all were not arriving there before was never doing the task of watching and observing. Therefore in saṁsāra hell fire and hell woks were burning and boiling for all of you. It had never been extinguished because diṭṭhi – tanhā not ceased.
Diṭṭhi – tanhā create the hell fire. Tanhā has 2 kinds; tanhā to hell (the 4 apāyas) and – tanhā to sugati. It happened because diṭṭhi—tanhā not ceased. (The permanent places of most living beings are the four planes of misery.)
cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36330#p36330 (posted on 2019-04-16)
- Content of Part 12 on "Dhamma Talks by Mogok Sayadaw"
- Content of "Dhamma Talks by Mogok Sayadaw"
- Content of Publications of Ven. Uttamo
This is only an experimental WWW. It's always under construction (proofreading, revising)!
According to the translator— Ven. Uttamo's words, this is strictly for free distribution only, as a gift of Dhamma—Dhamma Dāna. You may re-format, reprint, translate, and redistribute this work in any medium.