revised on 2020-06-15
Dhamma Talks by Mogok Sayadaw; 26th September 1962
We construct the four woeful planes of existences from here. We can also demolish it from here. So this human world is the main centre. According to the mind process of the D. A., we build hell fire in hell realms. If we end the mind process leading to hells, hell fire and hell woks disappear.
By creating kammas to heavens, celestial mansions are appearing there. By doing kammas to Nibbāna, all the worlds disappear (31 realms of existence). Therefore, you can get goodness or badness in the human world. It’s like the main railway station from Yan-gon to Mandalay.
Human world is the precious place. If you can’t use it properly, coming here for the provisions to the woeful existences. (Most human beings don’t know the Buddha’s Dhamma and having the rare chances of arriving here; instead of cultivate goodness and doing many unwholesome kammas for the above purpose without knowingly).
All these things are relying on the companions. From here you can go to hells, blissful places, and Nibbāna, any place you desire. You’ll follow people much closer to you. Therefore, companions are very important. As like there are three kinds of companions and also three types of mind elements. Therefore, training one’s mind is the first main point.
For example, in seeing the form of a flower and you desire it. Then, the mind is leading you there and it is not a person. Again, you see a flower and your mind wants it to offer the Buddha. And it’s leading you to sugati — blissful destination. If your mind can contemplate its impermanence and it’s leading you to Nibbāna. With a form dugati, sugati, and Nibbāna arise respectively (painful and blissful existences and Nibbāna element).
If you don’t meet with spiritual friends (kalyāṇamitta), normally the mind leading to apāyas are arising more. Therefore, the Buddha said that the minds of living beings were enjoying in unwholesomeness. So, Kalyāṇamitta is very important. We ourselves don’t know how to cut off D. A. processes. With his help complete our goals.
(Continued the story of Mālunkyāputta) The Buddha instructed Ven. Mālunkyāputta on practice. “A form is not seen before and also not being seen now. Does your mind have any desire for this form to arise?” The Buddha continued to ask him the same way for other sense doors and objects.
For example, at the moment of just seeing a form, the desire and wanting mind can’t arise. If you can stop at seeing and knowing, the mind of desire, clinging and the effort of action to get it not arise. And then you can reach Nibbāna. Just stop at seeing and knowing.
This is also a kind of vipassanā. Just stop at hearing and knowing, etc. If desire, aversion and delusion not arise, one can reach Nibbāna. The Buddha gave the shortest instruction. It means not lost mindfulness. If lacking mindfulness and D. A. process continues. Seeing/knowing, hearing/knowing, etc., and lobha, dosa, moha not arise. With this contemplation, Ven. Mālunkyāputta became an arahant.
He could stop with just seeing, hearing, etc. But you all can’t stop this way. The Buddha in his 45 years of teaching, this instruction was only given to Ven. Mālunkyāputta and Dārucīriya (Bāhiya). It was taught according to the person’s nature.
You have to follow the dhamma relating to most people. For you, seeing consciousness arises. And you have to contemplate quickly from behind as after seeing and passing away. Diṭṭhe diṭṭhamattaṃ bhavissati (i.e., seeing as just seeing) — is very difficult to stop. All others entered Nibbāna with impermanence (Continued to talk on Cittānupassanā).
Contemplation of impermanence is in sec ②. The Buddha taught that it was dukkha sacca (i.e., the five khandhas). Therefore, if you can contemplate impermanence, get the Saccanulonika ñāṇa — knowledge in accordance with truth. It’s important that impermanence must follow with magga. Nibbāna will be realized sooner or later.
revised on 2020-06-15; cited from https://oba.org.tw/viewtopic.php?f=22&t=4202&p=35994#p35994 (posted on 2019-02-21)
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