revised on 2019-12-02
Dhamma Talks by Mogok Sayadaw; no date noted
You can sit and also can lying down. It doesn’t matter (For a beginner it is not suitable for lying down in practice. If a person is sick or has difficulty in sitting, then no other choice. It is also necessary to train in lying posture because most people can’t escape from lying down at near death).
With the normal breathing, knowing the in-breath comes in and goes out. Just doing this, by doing it and if at somewhere has pain and stop at watching the in-breath and out-breath.
And turning the mind towards the pain (Here Sayadaw was using the word sending the mind towards. Most Buddhists still believe that the mind can be gone here and there.
Therefore, still are many Buddhists holding the view of a soul! They accept the view of reincarnation, instead of rebirth. The mind has the ability of inclination towards anywhere).
It’s changing. Before it’s not in pain, but it happens now. At the time of observation the pain turns into dissolution. From its own nature becomes change. In living beings two minds can’t arise at the same moment. Ñāṇa mind can arise only after the pain disappears.
Therefore, you’ll see the change and dissolution. You are seeing it because by watching the khandha. Change and dissolution are anicca dukkha sacca. It is anicca and also dukkha. The knowing ñāṇa mind is lokiya magga sacca. Contemplate like this in the khandha and only dukkha sacca and magga sacca exist.
(For people no contemplation only dukkha sacca and samudaya sacca exist without knowing). And lobha samudaya sacca ceases (i.e., the cessation without the arising). With the cessation of upādāna and kamma, the future jāti, jarā, maraṇa also cease. The maggan which see the change and dissolution make it ceases. Therefore, vipassanā practice is watching the khandha.
Ven. Sāriputta taught: kayamimaṁ sammappatha – watching and observing this khandha. It’s rising and falling (anicca) / magga. Then you get the maggan by watching and observing. And you can’t find it if you’re searching for it. In the Milindapañha, Ven. Nāgasena said; tigers in the forest were not fast in chasing its preys.
Therefore, they had to wait and catch the animals. If you say; “I don’t know how to do it?” And then it means you’re not watching; the khandha is showing its nature here and there. These shows are dukkha sacca and observing is magga sacca. Dying of taṇhā is samudaya sacca and the next khandha not arises is nirodha sacca.
It’s clear that we’re practicing for the four noble truths. Originally it’s the diseased khandha. Therefore, it’ll show its diseases. It’ll only show rise and fall, rise and fall, etc.…… If kilesa not come in between them and you can attain Path and Fruition within seven days. It was mentioned in the satipaṭṭhāna sutta. We were not doing the watching before that saṁsāra was very long for us.
If you don’t have anything to observe, then go back to the in-breath and out-breath. These are also rise and fall. After watching and observing for a long time this khandha not shows you anicca, dukkha, anattā and asubha, instead dukkha sacca. And ñāṇa develops.
Therefore, you know very clear that having the human life is dukkha sacca. You’re thoroughly penetrating dukkha. So you attain maggan (path factors) not with prayers. This is the task of watching and observing. It appears as dukkha sacca without any sukha. You’re only seeing dukkha and becoming disenchanted. Seeing the rise and fall is yathābhūta ñāṇa.
Disenchantment with the rise and fall dukkha sacca is nibbidā ñāṇa. After a while ñāṇa becomes sharp, and knowledge of not wanting to stay with these dukkha sacca arises. This knowledge arises and all the dukkha disappear. The ending of dukkha sacca disappears is nirodha sacca, and seeing this ending is magga sacca.
Magga arises if dukkha disappears. Seeing dukkha is vipassanā magga (insight path factors). If you are following to the ending of the practice, you will see the ending of dukkha (dukkhassa antaṁ karissati) with the Path Knowledge (magga ñāṇa). This was taught by Ven. Sāriputta and also the Buddha.
Therefore, today onwards you must do the work of watching and observing. If rise and fall are becoming more by practice and don’t be lazy. Why so many death? Why so much dukkha? The arising is dukkha and vanishing is dukkha. By not taking pleasure in the rise and fall, taṇhā and dukkha will cease.
So Nibbāna is far or near? (It’s very near, Ven. Sir.) Then you all were not arriving there before was never doing the task of watching and observing. Therefore, in saṁsāra hell fire and hell woks were burning and boiling for all of you. It had never been extinguished because diṭṭhi-taṇhā not ceased. (Here Sayadaw’s admonishing and warning had strong saṁvega and showing our weakness.)
Diṭṭhi-taṇhā creates the hell fire. There are two kinds of taṇhā: taṇhā to hell (the four apāyas), and taṇhā to sugati. It happened because diṭṭhi—taṇhā not ceased. (The permanent places of most living beings are the four planes of misery.)
revised on 2019-12-02; cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36330#p36330 (posted on 2019-04-16)
- Content of Part 12 on "Dhamma Talks by Mogok Sayadaw"
- Content of "Dhamma Talks by Mogok Sayadaw"
- Content of Publications of Ven. Uttamo
According to the translator— Ven. Uttamo's words, this is strictly for free distribution only, as a gift of Dhamma—Dhamma Dāna. You may re-format, reprint, translate, and redistribute this work in any medium.