Day 13: 29th October, 2002 (Eighteen Days In Solitude-- Instructional Dhamma Talks in Retreat)

Eighteen Days in Solitude

Day 13: 29th October, 2002; By Venerable U Ñāṇaransi ; The translator: Ven. Uttamo

If you are arriving to this stage other mental states can arise. One thing have to be careful is not losing your sati. Importance of having strong sati. In walking meditation sati must stick with it. Increasing your time for sati. After this and only 5 days left. Maybe you’ll think as could I attain it? Here you have to know are; approaching a teacher and listening Dhamma. The teacher is explaining to you how to do the practice – it’s nata parinna. This is the part of a teacher’s teaching and correcting, which the yogis should know. It’s the part, a teacher has to be fulfilled. In the second part a teacher can’t do it for you. The yogis should have the intention of doing things exactly what the teacher has taught and exhorted. It means if you practice like this and can attain it. This part includes faith (saddha) and effort (viriya). Therefore there are 2 parts connection with the teacher and yogis. The 3 part, the teacher and yogi can’t do it. It’ll happen in accordance with the Dhamma nature. You have to understand these nature clearly. These Dhammas are happening by its nature. You do your practice and the Dhammas do its process. For you understanding, practice is like a person building a fire. In the ancient time rubbing 2 pieces of bamboo for fire. After it’s hot enough and fire comes out. If you’re cutting off the bamboos and looking for fire, you can’t find it. (He gave the simile of a king’s searching for the music in the harp.) In the harp there was no music (sound). In the same way fire not exists in the bamboo. Therefore Nibbana not exists in this khandha. How does Nibbana arise? It arises by practice (purification). With the practice, if the time is ripe and Path and Fruit arise. Your mind can be confused as originally not exists and where it’s arising from? However you cut off a mango tree and looking for the mango fruit, you can’t find it there. Also it doesn’t exist in the mango seed either. The mango tree functions its own matter and when the time comes it flowers and grows out. The small mango fruit appears and grows slowly. Nibbana element also not original exists in the khandha. For someone who practices when the time is ripe it’ll appear. Only don’t know when and how it’ll appear. A yogi is like climbing a mountain. During the practice it’ll arise.

Now some yogis are on the path to the goal. For some, their minds are running outside. People are also talking about their feelings and experiences with concepts. For example, it’s like pricking with a thorn on the feet, etc. Taking the khandha as solidity. Don’t take it with concepts, but as khandha arises. All the 5 khandhas arise together. Tension, hot, cold, etc. Whatever arises is khandha arising. If with concepts, you go in and feel it. These khandhas arising as its intrinsic nature. It shouldn’t mix with the solid body. It arises and then vanishes. Also not to be disappointed with it. After establishing Samadhi and concentrate the mind on the top of the head. And then if hot, numbness, etc. appears at any place of the khandha and observe it. It’s ehi-passiko – come and contemplate me. So seeing, hearing, smelling, tasting, etc. any of them arise and contemplate it as anicca. Don’t make them as any solidity. Sanditthiko – will see impermanence directly. Khandha is impermanent and knowing it is magga (anicca and magga). Impermanence and magga must go together continuously. Don’t let any kilesa comes in between them. Sayadawgyi said that if kilesa not come in between them and by practicing in the morning will realize Dhamma in the evening (also mentioned by the Buddha). He gave guarantee to us. If the time is ripe and it’ll appear instantly. Here are the differences between someone easy to attain Dhamma and someone not. There are also many reasons. Some yogis even can’t stabilize their postures up to this day. Their resolutions not succeed. During the practice their minds are here and there. I am also observing them. They are appearing to be in the practice but their hands are moving, etc. The mind is going back to the past objects and thinking about them. So forget about the meditation object. If the mind is not quiet like this and can’t transcend the mount. You have to practice become anicca and magga by yourself. I can only encourage you. Can’t concentrate in the practice that kilesa come in. Uplifting your mind again as I must attain it. The desire for attainment is lobha (greed). Sayadawgyi said that in practice this kind of lobha mind couldn’t fall into apaya. Should have this kind of lobha. Its nature is attaining of Nibbana. Lobha here is the motivated power of the mind. Even you become a stream enterer (sotapanna) and still have tanha. But sotapanna can’t fall into painful destinations. Therefore this tanha is good to have. If your faith is going down and uplifting it. From here onwards practice is become very important. On climbing the last stage of a high mountain and there can be many things lead to mishaps. Without sati and right decision can’t overcome it. There are 4 types of yogis. 1. Difficult practice and slow attainment. Make notes of them and check for oneself. These things are coming with you from the past. If you dicern impermanence and having the potentiality of attainment in this life. You have the ariyan seed as (potentiality of a noble being) a tihetuka person (a person born with 3 wholesome roots, such as non-greed, non-hatred and non-dehision). Don’t think that you can’t make it. And you’ll get it. But you have to practice with the difficulties and with more times. 2. Difficult practice and quick attainment. I had seen these kinds of yogis before. 3. Easy practice and slow attainment. This kind of yogi doesn’t see difficulties. I had known a lay woman doctor from Mandalay in this type. 4. Easy practice and quick attainment. This is a special person. You can’t decide yourself in this type. It’ll appear by practice. If other can realize it and I must also. You have to practice with this kind of spirit. One of the possible problems here is impermanence become not very clear. If you contemplate on it as dukkha sacca also solve the problem. But the yogi becomes dissatisfaction with it. At that time it’ll not go away. It reinforces itself for the strike. It looks like a climber reinforces his strength from crossing one mount to the other mount. If you can’t contemplate it like a stranger and will sink in there. Without sati and can’t bear that you let go of it. Then it becomes a problem. Watching impermanence like a stranger at near is magga. You have to be in ready to face the arising phenomena. Don’t give up your resolution. Catching on the beginning and following to the end of the process. It’s dukkha, and without any essence. To see this point. If the time is up and the process not ends, then don’t take the time limit, and have to follow to the end.

Increase half an hour for sitting and walking meditations. After one and half hours and the process is not ending, change the posture. After changing the posture, it doesn’t matter the process is continuous or not. If not continue, it can change into another thing. It can arise in many ways, and seems like fighting a battle. Also counterfeit dhammas can come in, such as light and lightness of the body. Whatever arises contemplate its impermanence. Not looking and taking pleasure in it. Separate yourself from it with the contemplation. You’ll see the khandha as nothing can be held on to life. It’s arising and vanishing. Nothing is leaving behind and everything is useless. Life existence is nothing. Human being are taking all these seriously. Clinging to concepts and wrong views come in. whatever your status and job may be and after death becomes nothing. Even you’re still alive and have no essence. So it’s anatta – not-self. Today we contemplate anatta. What are the meanings of all these happening to you. You’ll experience them as pricking with thorns, poking with stick, etc. in the body. (Yogis are having different experiences. It depends on the 4 great elements.) What is the essence of it? Pains and knowing them are arising and vanishing. Whatever arises and vanishes, no essence at all. There is no solidity to hold on.

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