Dhamma Talks by Myanmar Sayadaw
Monle Sayadaw, Mogok Sayadaw, and Pakoku Sayadaw
Biography
Dhamma Talks:
[The Way to Become A Sotapanna] [Four Types
of Rain]
[Holy Relics]
[Dhamma Talk to U Pe Win]
[First of The Four Sacca Series] [Kammassakata
sammaditthi]
The venerable Mogok-Sayadaw-to-be was born the fifth of eight children ...
near Mandalay,...(27th Dec, 1899 AD). His childhood name was Maung Hla Baw.
Since infancy, the child Maung Hla Baw was good-natured, and was almost without
anger. He never quarrelled with his siblings over food or clothes. He was
contented with whatever food or clothes he was given by his parents. He never
used vulgar, low or useless language, nor did he like others do it. When
he was four years old....
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A Verse by Mogok Sayadaw :
All that arises and perishes is conditioned; know that it is the noble
truth of suffering.
Upon the arising and perishing, if it is perceived as I, there arises attachment,
which is the noble truth of cause of suffering.
When all mind and matter (nama rupa) cease, this is Nibbana, the cessation
of suffering.
Knowledge of cessation (of nama rupa) is Magga, the path leading to the
cessation of suffering.
Dhamma Talks:
THE WAY TO BECOME A SOTAPANNA
By Mogok Sayadaw
....COMING SOON....
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by, Mogok Sayadaw
"Listening to the dhamma renders vast knowledge. But merely listening to the dhamma without practising it is also not right. The Lord Buddha wants his disciples to know this, and so gave the example of the four types of rain....(p.2) The Four Types of Rain 1. The first type of rain thunders, but does not fall. 2. The second does not thunder, but rains. 3. It neither thunders, nor rains. 4. It both thunders, and rains. ... As death approaches there will be sorrow, grief, pain, lamentation, and with them comes ignorance avijja. Therefore (there has to be) knowledge that is contemplation (vipassana - insight meditation). Otherwise there will be no penetrative wisdom. Know yourselves. You were born in the dark. This time, as urged by your teacher, as taught by the Buddha, the wrong should be avoided...."
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by, Mogok Sayadaw
So long as ignorance and craving are not got rid of, it will be growth of (pile of) bones. Let us bring an end to growth of bones. Do not desire to become any kind of bone. Try to make it so that relics are formed. If you practice to attain four magga (the path leading to the cessation of suffering), holy relics will be formed.
After formation of relics, there will be no more bones of any kind (no new existence). Development of bones comes to an end. Kamma is also left behind. It produces results no more.
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by, Mogok Sayadaw
"...If you have to age, to ail, to die, you will have fear. The Buddha spoke of two paths; one which has ageing, ailing, death and the other which does not ... The path of ageing, ailing, death is the micchaditthi path (the path of wrong view). The other is sammaditthi path (the path of right view). The path of wrong view feels attached to this khandha and is therefore afraid to age, to ail, to die. ...and although he throws it down at death, [in the next life] he will have to bear the burden of another khandha. Thus, he will meet ageing, ailing, death again. He who is not attached to the present khandha will not have a future khandha.’ ... One who realizes that the five khandha are ageing, ailing, death, will not have ageing, ailing, death again.'
'When asked who creates this ageing, ailing, dying khandha, there will not be found no eternal God. It is tanha - craving - that creates it. Because of tanha, there is khandha which ages, ailes, and dies. Now the culprit has been found. It is neither the eternal (God) nor the Buddha that creates ageing, ailing, death. Tanha (desire/craving) that is attached to khandha creates them..."
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First Talk [of 4]
by, Mogok Sayadaw
"... Because of the potential of ignorance and conditional activities of the past, we are now here in the present the bearing the results. The past was the cause, and we bear its results. What we have to get rid of now are the ignorance and conditional activities that will arise from these results. The past that is now over with, we cannot get rid of it - not even the Buddha can. We suffer because we cannot get rid of [or change] the past, and we have to live in fear of ageing, ailing, and death. The result of the past is this khandha (aggregates) in the present, in which there are ignorance and conditional activities. Together with ignorance (avijja), ditthi (wrong view) arises and doubt (vicikiccha) arise. If it is noticed that there is wrong view and doubt, will ignorance in the present still be there? It becomes vijja (wisdom/knowledge). Will one with wisdom commit further conditional activities? If wrong view and doubt (ditthi vicikiccha) are dispelled, ignorance and conditional activities (avijja sankhara) are automatically dispelled..."
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First Talk (of 4)
by, Mogok Sayadaw
"...If no citta (consciousness) arises then you are dead. Observe whatever citta arises, with Vipassana sammaditthi. [8:45] Seeing impermance (arising-passing) –anicca- is the death of the ditthi (wrong view) that will send you to the lower planes. __[Seeing the dhamma] arising, then passing away, [one concludes] this is not I, not mine, and _sakkaya ditthi has no chance to take hold. It is now known that it is only the dhamma arising and passing away. By observing arising-passing of khandha, sakkaya ditthi is being cleared off..."
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[The Way to Become A Sotapanna] [Four Types of Rain] [Holy Relics] [Dhamma Talk to U Pe Win] [First of The Four Sacca Series] [Kammassakata sammaditthi]
Biography
Photo Gallery
Dhamma Talks Index:
[Dhamma talk at Kyoung Gee Monastery] [Contemplation
of the Aggregates] [Indifferent
Feeling] [The Absolute Truth]
[The Aggregates and Noble Truths] [Noble
Truth]
The Mon Le Sayadaw-to-be was born Jan 7th, 1921 in West Gangaw, north-western Myanmar. The third of four children, his childhood name was Moung Wa Thane. Losing his mother at the age of three, he was sent to novicehood by his step-mother Daw Say Thwe when he was fourteen. His novice name was samanera ‘Samvara’. Disrobing after a year as a novice, he made a living dealing stone-beads, and as a boatswain along upper Myanmar’s Chindwin River. At the age of twenty four...
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...... or Click the thumbnail to view a larger image......
Dhamma Talks:
Written by Dr Jenny Ko Gyi
1) Eye door: ...
Mind, mental concomitants, matter.
When eye base comes into contact with the visible object, eye-consciousness
arises. That which cognizes visible object is mind (citta). Feeling, perception,
volition are me
ntal concomitants (cetasika); together, mind and mental concomitants (citta, cetasika) arise. Eye base and visible object are matter (rupa). Together there arise mind, mental concomitants, and matter (citta, cetasika, rupa).
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Dhamma talk at Kyoung Gee Monastery
by, Monle Sayadaw
"...Physical phenomenon, and four mental phenomena, combined, form the five aggregates. The late venerable Ledi Sayadaw has said, “People encounter paramattha (the ultimate realities) daily, and yet they do not see it. Although they see it, they do not know it.” With ignorance of five aggregates, one will go on fours, which means they will be reborn as animals. This is because of wrongly perceiving of the five aggregates to be individuals and beings. Wrong perception is due to avijjā (ignorance) and induces tanhā (craving). If tanhā arises, upādāna (clinging/grasping) will follow. Craving, clinging, ignorance (tanhā, upadāna, avijjā ) are kilesa vatta (the round of defilements). It is the noble truth of cause of suffering (samudaya sacca). What is the aim of meditation practice, and learning dhamma? The main objective is to discard the round of defilements, kilesa vatta. If completed the round of deeds, kamma vatta will not take place and there will be no more rebirth in future existences...."
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by, Monle Sayadaw
"...two friends have meal together. Being very hungry, they sit at the dining table and see that pork curry has been cooked for them. One likes pork curry and is so pleased that his mouth waters. But the other friend dislikes pork so much that although he has was very hungry, his disappointment caused him to lose the desire to eat. Cognized by the eye, it is only a visible object that is really there. At the eye door, is it the visible object or is it the pork curry? Only visible object. upon contact of the visible object (which comprises light, form/shape, color) and the eye door, there arises the seeing-consciousness (cakkhu vinnana). The eye and the visible object are matter (rupa); the seeing-consciousness is mind (nama). Cognizing visible object is seeing-consciousness (cakkhu vinnana). Upon the visible object, thinking as pork curry is mind consciousness (mano-vinnana). At the eye door, seeing the visible object, it is free from liking disliking, love or hate. At the eye door, it is only upekkha vedana – indifferent feeling or equanimity. Upon the visible object, thinking as pork curry, feeling pleased is the work of the mind. Feeling pleased is (somanassa vedana). Upon the visible object, thinking as pork curry, feeling displeased is the work of the mind. ..." Read more...
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by, Monle Sayadaw
"...are these various kinds of pottery, or are these pathavi dhatu, tejo datu, apo dhatu, vayo dhatu (earth, air, fire, water elements, or the four major elements)? Are these vases or are these the four major elements; are these kettles or are these the four major elements? Vases, kettles and earthenware pots are only names (pannatti). The four elements are paramattha. ___ Seeing as vases or kettles, or man, woman, jewelleries, etc., there arises greed or desire (lobha tanha). Seeing as the four major elements, desire will not arise. Seeing as paramattha (absolute truth), mental defilements- greed or craving (kilesa) will not have a chance to arise. Defilements are cut off or extinguished. Being free from (kilesa) defilements is [none other than] nibbana - the ultimate peace, or the cessation of all suffering."
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by, Monle Sayadaw
"...Goodness and badness is the work of the mind. It is like a dream [fabricating things that have no basis in reality], this is to be understood. That is why the virtuous man has [eliminated] all these things. The bitter taste itself is free from good or bad. In sweet taste, in sour taste also, in all six types of taste (sweet, sour, hot/spicy, salty, astringent, bitter), it will be the same. If at the tongue there is freedom from good or bad, then it will be the same at all six sense-bases (eye, ear, nose, tongue, body, and mind-bases). It is to be understood that aggregate of matter or rupakkhanda arises, changes, and passes away. The four mental aggregates (feeling, perception, volition, consciousness) also arise and pass away...All five khandha (aggregates) are of an impermanent nature, only this impermanence is found. Is it happiness, well being, or suffering? It is suffering. Impermanence is suffering. No one can control this suffering. That is why it is called non-self. At this moment mind-and-matter are not seen; only the three characteristics -impermanence, suffering, and non-self– anicca, dukkha, anatta, are seen..."
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The Noble Truth
Written by Dr. Jenny Ko Gyi
The aggregate of feeling (vedanakkhandha)
"Upon the aggregate of feeling, viewing as ‘I, others, man, woman,’ the arising of desire,liking, clinging is greed- attachment (lobha tanha), the noble truth of cause of suffering (samudaya sacca).The arising and passing away of the aggregate of feeling is the noble truth of suffering (dukkha sacca).
Realizing the noble truth of suffering is right view (samma ditthi), the noble truth of the path leading to the cessation of suffering (maggasacca). When the truth of cause of suffering ceases, future rebirth will not take place. This is the noble truth of cessation of suffering (nirodha sacca)..."
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[Dhamma talk at Kyoung Gee Monastery] [Contemplation of the Aggregates] [Indifferent Feeling] [The Absolute Truth] [The Aggregates and Noble Truths] [Noble Truth]
Dhamma talks:
[It is not Death if Paramattha is not Forgotten] [Know Mano [Mind]] [IMASMIM]
It is not Death if Paramattha is not Forgotten
by, Pakoku Sayadaw
"...Visible object consists of colours. These colours are visible objects. These colours and eye are upadarupa. This object is also upadarupa. This upadarupa and this upadarupa coming into contact instantly gives rise to consciousness (vinnana). There arises consciousness that sees. It is not you seeing. This cakkhu is eye-base. That visible object is ruparammana. That is not man. (I) am saying this is the absolute truth paramattha. What the eye sees is visible object ruparammana. What the eye sees is not man. It is the visible object ruparammana that is being seen. Only then it becomes the view of knowledge that sees the absolute truth paramattha..."
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Know Mano [Mind]
by, Pakoku Sayadaw
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"...The abdomen rising and falling is pannatti (concept), seeing the abdomen is still pannatti (name concept), only the movement is paramattha. [Knowing as the] abdomen or sitting, shapes, forms, are pannatti. Only the pushing, movement, thrusting into motion is paramattha (absolute truth). [repeating]. Shapes and forms are pannatti. Only the movement, which is the characteristic of air element, vayo, is paramattha. It is (air) that pushes (matter called body) into motion. Heat, warmth, when you are feverish, when there is high fever, fever so high that ice packs are required, these are all paramattha - tejo [fire element]. There are no names [in paramattha]. Only when you understand the nature of the heat element, [you understand] paramattha, only when pushing or motion is understood, [the air element] which is paramattha [is understood]..."
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IMASMIM
by, Pakoku Sayadaw
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"...Sitting or walking about is physical phenomena - rupa; being aware of it is mental phenomena - nama. Together they form - namarupa - mind and matter. When you see eyes and ears, know that it is only namarupa...Does a man have eyes and ears? No, in fact, there is no man, man is only a name given upon namarupa. In Paticcasamuppada, the doctrine of dependent origination, man is not said to exist, there are only eyes, ears; namarupa paccaya salayatanam, dependent upon mind and matter, six sense bases, eyes, ears, etc., arise. There is no man, only mind-and-matter - eyes, ears, etc. Understanding there is no man is great wisdom [mahapanna], also called great knowledge [maha vijja]..."
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