For Practice or Reciting


Dhamma Talks by Mogok Sayadaw; 1st to 2nd May 1961

[Sayadaw was using the qualities of Dhamma to give these talks. Most Buddhists are using it for chanting at pujas, even may be they do not know the meanings very clear. The Buddha-Dhamma is very systematic and practical. It needs to be study, reflect, contemplate and put into practice. The results are remarkable. The mind becomes intelligent, wise and penetrative].

T1

Ask you to do vipassanā is to see it for yourself—sanditthiko. The khandha has the truth of dukkha, but you don’t see it, or never have seen it before. You see only what is not exist, such as this is a man, a person, beautiful, ugly, etc. Only see the outer forms. You were wasting your time in saṁsāra with the danger of aging, sickness and death. In the whole saṁsāra you had not seen what was good to see.

In the same way you had seen what was not good to see and suffered a lot before. Today what do you need is very clear. You need sanditthiko (see the Salayatana Samyutta, a teaching the Buddha gave to Ven. Upavana).

Ven.Upavana asked the Buddha: “What is sanditthiko? I want to know it” The Buddha answered: “If lobha arises in you, have to know it. Dosa, moha arise also have to know it, etc.”

Is this what others say or knowing by oneself? This becomes knowing the truth. Only by practice you can know it. In the Aṅguttara Nikāya a brahman asked about sanditthiko. Today you’ll see it clearly with your own knowledge. For e.g, you see a form. In the seeing, the mind with affection will come to you (i.e, depending on the types of objects). After the seeing consciousness, and the affectionate mind arises.

You have to examine it with sanditthiko. What is the nature of the affectionate mind. By examining with knowledge and you see it as not existing. Because the mind of affection arises and passes away. The rise and fall of dukkha sacca becomes apparent in the mind. This, you see it by youself. You see it as it’s arising for dying and its death. Whatever arising, examine it as it exists or not. You’ll find it as not exists. You are examining your own death.

First, you are alive with the arising mind. Second you are alive with the examining mind. Only after the first mind is passing away and the examining mind can arise. This is a person seeing his own death. Craving for becoming not arises. The 4 Noble Truths are happening at the time of seeing one’s own death.

One’s own death is the truth of dukkha (dukkha sacca). The seeing is the truth of the path (magga succa). Tanhā, upadānā and kamma not arise is the truth of the cause (samudaya sacca). Next khandha not continues to arise is the truth of cessation (nirodha sacca). The power of direct seeing is indeed not small.

Every contemplation enters the 4 Noble Truths. This is the mundane truth. At the time enter Nibbāna also the 4 Noble Truths. It’s a kāliko-non-temporal or giving the result without delay. By seeing impermanence tanhā, upadānā and kamma not follow behind. This is non-temporal.

Worldling mind is changing. (Sayadaw told the funny story of Ven.Sariputta and an upasaka) An upasaka went a journey with Ven. Sariputta. He had a plan of offering robes for him. On the journey, Sariputta crossed the first small stream by jumping over it. The upasaka saw that and lost respect and decided to reduce one robe for offering.

After sometime they encountered again a second stream and Sariputta crossed it again by jumping over it. The upasaka reduced another robe. Later they encountered a third stream, but instead of jumping Sariputta went down and walking through it. The upasaka asked him why he walked through it. Sariputta answered was he didn’t want his mind to be disturbed and became unwholesome.

Without penetration of the 4 Noble Truths faith never becomes stable. No sanditthiko arises and akāliko never happens. Without the getting of sanditthiko, faith and rebirth are never in a stable stage. (He gave some stories of them.)


T2

The Buddha took some monks to a very high steep mountain cliff. A monk looked down and exclaimed with a fright. The Buddha said that fall into the steep cliff only died once. There was something more terrible than that. This was not knowing the Noble Truths. Without knowing and doing things out of desire will not free from birth. These doing things are only for the truth of dukkha.

How to know the truth? You have to know impermanence. By doing vipassanā will discern impermanence. For e.g, the mind of wanting to sleep arises. Contemplate it as exist or not exist. You’ll see it as not exists. It’s born and die. Because it is arising and disappearing.

Is there any dukkha bigger than that? Even you can’t find any pieces of it left behind. You get the saccanulomika nyan—knowledge of knowning the truth. With a lot of contemplation is knowing the truth. Without the practice you are surviving with the 2 truths of the cause and the suffering (result) (i.e, samu- daya and dukkha saccas).

By doing vipassanā get the 2 truths of freedom from the existence; i.e, cessation and the path (nirodha and magga saccas). Not contemplate the mind of wanting to sleep and continue to tanhā, upadāna and kamma. This kamma passes away but not its energy. It was stored by lobha /tanhā. If tanhā not dies and the kammic energy not dies away.

This point is very important. So don’t be afraid of kamma, but intead must afraid the cause(samadaya). Therefore the Buddha taught that Samudaya was the cause of dukkha(here tanhā) (continued the qualities of Dhamma) Ehi-passiko—Come and contemplate. Ehi is the object and passiko is the contemplation. This is vapassanā. The dhamma is calling you but you go with tanhā.

Example, in the dark bitten by mosquito and you go and slap it with the hand. This is going to the planes of misery. People are going to the planes of misery in a straight line, but to Nibbāna in a curved line. We must go there with knowledg. At first, the truth of dukkha is calling at you a lot. At the end the truth of cessation will call you.

(Here, Sayadaw used the two words straigh line and curved line as followed. Human beings are easy and willing to do unwholesome things straight away—straight line. But for ending dukkha give many reasons, not easy and willing to do the practice. Even doing the practice, usually not straight forward—i.e, curved line)


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