Instruction on Dying


Dhamma Talks by Mogok Sayadaw; no date noted

When you all were young and with ignorance had done foolish things before. You should never think about these things during the practice and non – practice. You have to forget about them. If you’re making merits, don’t let worry (kukkucca) comes in such as; it’s still not finish yet.

Restlessness (uddhacca) and worry are arising to people who have dispersed minds. Without dispersion it’ll not arise. These are 2 fearful dhammas. After doing bad things and become worry is kukkucca. Worrying about not yet doing good things is also kukkucca.

Everyone has these dhammas. When these dhammas will arise? These can come as near death kammas (asanna kamma) Even you have been looked after your sīla and done merits for your whole life, they can come in and give the results. (Sayadaw gave the example of Queen Mallikā).

Asanna kamma is close to death. After death and birth comes. Therefore it is also close to birth. The mental state of worry and difficulty with this thing sent her to hell. (Queen Mallikā had performed great dāna and merits in her life. But once she had lied to the king for a minor thing and worry arose in her near death.

Sayadaw continued to talk that at near death instead of contemplation one’s own merits – caganusati, better to contemplate the khandha with insight. For this point he gave the example of Ven. Phugguna. So every Buddhist should prepare for this before hand.)

Now you all are getting up when become tired, and also in torpor (i.e., during sitting practice). At the time of death except vipassanā and there is nothing can be relied on. So if you make exertion can become a sotāpanna to arahant (At the Buddha’s time some attaind Dhamma in this way; e.g, Ven. Tissa, Ven. Channa, etc).

This is near death wholesome kamma (kusala asanna kamma). At that time who’ll relax on his effort and desire (chanda). Also before death with the practice of the contemplation of impermanence and become habitual kamma (acinna kamma). And near death continue with the practice and become near death kamma.

(Continued the story of Ven. Sona’s father who was a hunter before. Later ordained as a novice and near death saw the sign for the bad destination. But with the help of Sona and changed the bad to good destination).

So near death kamma can be changed. Worry and remorse can be changed. Therefore at near death good teachers and friends are important to help for the dying people. The best way is changing by oneself with the contemplation of impermanence (Because of the uncertainty of the dying moments.

So practice is important for the preparation). (Told another story of Ven. Tissa and his new robes). This was one’s belongings tormenting oneself. The Buddha had mentioned that foolish people had wealths and fortunes were frightening. Without these things were better for them.

(Here bāla means foolish person who is doing things harmful to himself and others in this life and future to come. Even the Buddha was saying all the human problems, sufferings and natural disasters were made by bāla people not by the pandita – wise person. The Buddha mentioned about them in many suttas the causes of the problems and the ways to deal with them).

The old things become renew again and tormenting you. Don’t think about the old unwholesome things. You have to think what is happening in the present khandha (this becomes right thinking). Thinking back the bad things become active phase of cognitive process.

This mind is retormenting you. By thinking of not good thoughts encounter sufferings. If they arise and contemplate its impermanence. And it becomes anicca and magga. You are changing them into anicca. Queen Mallikā and Ven. Tissa were not changing them in this way that fell into hell and became a louse. Continue with the vipassanā practice also make it not arises.

If they come in and contemplate its impermanence become maggas and no need to fear about it. It becomes vipassanā and also a good change. If you don’t know how to die and fall into bad destinations. If you know how to die and to good destinations and Nibbāna.

I am teaching you to Nibbāna with the worry and remorse dhammas. In another way, I am teaching you how to die. Restlessness – uddhacca arises and you think that the mind is running away. The mind doesn’t go anywhere. It’s only aiming at the object. (I.e, Thoughts/dhammaroms).

Like a telescopic mirror aiming far away. Restlessness arises at the heart – base (hadaya vatthu), and it may be aimed at the far away object. Restlessness arises at the heart base and falls away at the same spot. Don’t contemplate at the object, but at the place which arises.

Turning your mind towards the heart base where it arises and falls away. If you take the mind as running away is the view of enternalism (sassata diṭṭhi). It’s the same view as the soul/life goes out.

(The view of the existence of a soul is a great problem. Even still many Buddhists are thinking in this way, and including some Buddhist monks. What a pity?)


cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&start=10#p36337 (posted on 2019-04-16)


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