Dhamma Talks by Mogok Sayadaw; no date noted
You don’t know that a thief is entering you khandha. Aging is a thief. Taking your good eyes and leaving the weak eyes behind. Good complexion, good hair, good teeth, good mind and brain are not there anymore (Good complexion becomes dry with wrinkles, with colored spots and others, including aging smell.
From black dark hairs become white and grey. Good teeth become bad teeth, yellow, broken, come out or shaky and painful. The mind and the brain not working well and properly. There are a lot to say on the working of the mind and the brain of aging people.
There are a lot for contemplation with aging. Before we were still very yound didn’t feel much about it. After getting old by oneself and has compassion for parents and old people). It’s stealing all the times. Because of the aging – jāra thief and there are no more good kamma and ñāṇa.
The comtemplation of dhamma are profound, and you’re arriving here with poor kamma and ñāṇa. You have been wasted your good kamma and ñāṇa with the 5 cords of sensual pleasure. The thief is stealing the properties and oneself also wasting it. Is there anything left? (In the audience there were some old disciples sitting in front of him).
Therefore you must use the short way to Nibbāna. With the long way it can be wasted the time and chances. With time moving on, you’re misusing the good kamma and ñāṇa with sleep. And at the same time the jāra thief is stealing it. If you were in an early death it would be a great loss.
The short way is after the vipassanā knowledge and follow with the magga knowledge (i.e., insight knowledge and the Path Knowledge). Therefore don’t do the samatha practice. If you are developing samādhi, and death will overcome you with the poor kamma and ñāṇa. It was like dying with the outside sāsana dhamma. Therefore I’ll not talk about the samatha practice.
Let’s go with the vipassanā samādhi ( In this Sayadaw was using the Susima Sutta and talked about the practice). Don’t do the ānāpāna and kasina practices. It takes long and you’re sure to die. I also don’t think you’ll make it. Preceding with the mundane path factors (i.e., the 5 maggans or insight knowledge).
After follow with the supramundane path factors (i.e., the 8 maggans or Path Knowledge). The saying of I am not like before means you’re in the stage of poor kamma and ñāṇa. Let’s observe the arising phenomenon of now. If you see a visible form, there are 2 factors of seeing and knowing arise.
You must contemplate with insight to the now arising dhamma. If you can catch on the seeing and just do it. If not then try to catch on the visible form. The knowing mind arises at the heart. With the second mind rethink about the knowing mind (2nd mind observes the knowing mind). You’ll find out that it’s not there.
Why is that? As the knowing mind arises at the heart and the thinking mind also arises at the heart. The seeing arises in the eye. The knowing mind arises at the heart and vanishes there. When you think about it and not there anymore.
It’s like a sitting chair (Two persons can’t sit down on it at the same time or at the same moment.) Seeing the visible from and its vanishing are the arising and passing away of dhamma. The knowing as it’s not there is the magga. Try to practice not let the kilesas come in between the vanishings and the maggas.
The vanishing are always there. The problem is you don’t follow with maggas. If magga is not following and then kilesa will follow. If you’re not discerning the vanishing and then kilesa coming in between them. If you don’t contemplate, also kilesa comes in. These are the causes of not seeing impermanence. If you pay attention, will see it. If you don’t see it, then avijjā arises. That means kilesa come in. Don’t think about oneself as rootless (without wholesome roots) or 2 rooted (with only 2 wholesome roots) person. (i.e., if someone not discerns impermanence and shouldn’t speculate about it and just doing the practice). If kilesa not come in between the contemplation and vipassanā magga it will become mature. And then will develop to nibbida ñāna – disenchantment with the vanishing dhamma.
After that the path knowledge of not wanting of it will arise and complete with the 8 path factors. Is there including ay samathe practice?
(And Sayadaw continued with the Susima Sutta to support this practice).
Here had only 2 knowledges; these were the knowledge of discerning impermanence and the knowledge of seeing Nibbāna. It’s sure that at the end of insight knowledge and the Path knowledge which sees Nibbāna arises. (He recited the Pali verses and explaining them). So don’t practice samādhi separately and start from impermanence. Because you’re with poor kamma and ñāṇa. This was supported by the Buddha and arahants.
(There was a research many years ago by the late Prime Minister U Nu of Burma. He was a strong supporter of Mahasi Sayadaw and the dry insight practice (vipassanā). He wrote his research in a small book about the Pali Tipitaka. One time he invited a Mahasi yogi monk who name and monastery were not mentioning. It was sure that this monk was not living in Rangoon.
Because after the research this monk flew back to his place by plane. They placed him in a room and he entered into the Fruition state for 6 days and 6 nights. U Nu arranged some men to observe him day and night in turn. He was sitting there all the times for 6 days and 6 nights.
It was sure that he was not in the absorption state because not a samatha practicer. The commentary mentioned about supramundane jhāna which arises at every stage of enlightenment. It has connection with the Fruition state)
cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36338#p36338 (posted on 2019-04-16)
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