Moha and Pabba-Master

8/14/2019 Moha and Pabba-Master

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Moha and Pabba

(Delusion and Wisdom)

Namo tassa bhagavato arahato sammasambuddhassa.

In such an existence as a human being which is very rare to attain, and in the dispensation ofBuddhaSasana (Dispensation) which is also a rarity, due to the merits of paying homage to Threefold

Jewel, namely the Buddha, the Dhamma and the Samgha; observance of Sila (morality); performing

Dana (giving charity), may you all readily attain Magga (the Path),Phala (the Fruition) andNibbana.

Aham bhante tisaranena saha ajivatthamakasilam samadiyami.

Venerable Sir, I take refuge in theBuddha, theDhamma and the Samgha, as long as I am alive, as

the real refuge that can dispel the suffering and produce happiness. I observe the ajivatthamakasila which

has thesamma-ajiva (right livelihood) as the eighth precept.

Lets practice contemplation on loving kindness.

All innumerable beings, devas (celestial beings) and brahmas (higher celestial beings) in ten

directions living on the infinite universes

Be well and happy!

May they be free from danger and enmity!May they be free from anger!

May they be free from suffering!

May they be peaceful!May their wishes be fulfilled!

Idam me pubbamasavakkhayam vaham hotu.

May this action of my merit be able to convey towards the extinction of passion.Idam me silam nibbanassa paccayo hotu.

May my morality be the cause for the attainment ofNibbana!

Tisaranena saha ajivatthamakasilam sadhukam katva dhammam appamadena sampadetha.Do observe the ajivatthamakasila which has the samma-ajiva (right livelihood) as the eighth

precept together with the Three Refuges with diligence and steadfast mindfulness.

Now you can change your position and sit comfortably.

Today, lets study vipassana (insight meditation). Yesterday, I taught you the basic practice

ofparami (ten perfections), and how it can lead you ultimately to the attainment of Magga and

Phala Bana (knowledge of Path and Fruition). Today lets learn the emancipation from

samsara which was expounded by the Buddha by His Supreme Wisdom. Thats the vipassana.

Firstly, lets trace back to the basic practice of ten perfections.

Lets see. For every being, when the conception takes place in the mothers womb, themind (consciousness) and mental factors are included.. Here, you must note that the mind and allfifty-two mental concomitants are included. Herein, concerning moha and pabba, pabba

(wisdom) is light and moha (delusion) is darkness; the proportions only are different (for different

beings). For animals, delusion is abundant, (but) pabba is not prominent. For human beings

wisdom (light) is abundant, but delusion is slight. It should be known accordingly. He is called a

Buddha who has endowed with thirty-two distinguished marks and also extraordinarilyenlightened in the mind associated with wisdom.

The Buddha who is the owner of this unrivalled light of wisdom has shown the right way

to all beings. He shows discriminatingly the way as: this is the way which will lead you to


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suffering in human existence, celestial existence or miserable (hell); this is the way which willlead you to happiness in human, celestial existence (devas), higher celestial existence (brahma);

this is the way to Nibbana. I hope you understand. We will learn the right practice which was

actually realized through the superb wisdom of the Buddha. It depends on the fundamental

practice. It depends on how much perfection (parami) you have fulfilled (in the previous

existences). I think (presumably) that, all of you devotees have the maturity of perfection to

some extent; and that is the way you have this chance to listen to the Dhamma. What you have to

note while listening is wisdom in connection with the knowledge. You must associate withvirtuous persons and also pay attention properly. Is it so? Right? You must listen to the Dhamma

taught by the Buddha so that you hear with our own ears. Also try to see with your own wisdomeye. After bearing in mind properly, if the Dhamma remains in your flesh and blood and if you can

reflect on it, then it can be said that you have gained wisdom. I have you understand. Try to listen

to the Dhamma with perseverance. Now I will continue with the supreme Dhamma.

What I have taught you does not contain anything of my own knowledge. I have taken theDhamma discourse from the Myanmar translation which recorded the Teachings of the Buddha. I

will teach you what I have learned from teachers. Lets start with Nibbana. The main point we like

to know is Nibbana, isnt it? We have aspired to attain Nibbana. Here we mean Nibbana that we

would like to realize as the term or word only not the real essence. What did the Buddha teach

about this word Nibbana? We should know the real essence of this word as expounded by theBuddha. Do you understand?

The Most Venerable Shwe Hintha Sayadaw from Sagaing who passed away not very soon

explained the word Nibbana. He said thatNibbana is a combination of two words Ni and Vana; Ni

means to become extinguished and Vana denotes craving (tanha); thus Nibbana signifies the

extinction of craving. If we know the nature of craving, we can understand what Nibbana is. The

Sayadaw also explained in detail how the wordNibbana is coined.

For those who learn the Pali grammar, there is the usage parsing, i.e. showing how a word is

formed or derived. Grammatically it must be broken down into va, na and (vowel) a. a is used like a in

Ma. Va , in vorasa, va is changed into double word (i.e., va + va). Then double consonant is changed

into vva or bba. They are added together aftera is attached. When ni, bba, and na are taken together, it

becomes nibbana. This Pali word, when used in English, is also written and read as Nibbana. In

Myanmar language, it is used as Nibban. In Myanmar language n, superscripted devowelize r arc ( -f),

is also called as tagun , pennant like ligature.

When you, the Buddhists, wish for the attainment ofNibbana, you should understand that

Nibbanais neither to be seen nor felt by touch. In daily life, people usually say that they see, they knowand so on. But Nibbana is not something that can be seen as well as touched; it is just the nature of the

absence of craving.

What is absent in Nibbana? Craving is absent in it. There are a lot of definitions of craving

interpreted by many learned Sayadaws. Mostly it is defined as attachment to the sense-object and binding

by the sense-object. It means the attachment to the sense-object. Herein, if you understand the sense-

object, you will recognize the nature of craving. You must know that, when craving arises, wrong view

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(ditthi) and conceit (mana) appears in harmony. I will deal with it later. Lets look for the places where

the sense-objects emerge. There are six places which receive the sense-objects. They are only six and no

more in every sentient being. These places, known as sense-bases are eye, ear, nose, tongue, body and

mind. Their construction is like a cobweb. Now, shall we observe how six sense-doors are formed or

constructed?

The Buddha gave the example of the cobweb to illustrate the construction of six sense-doors with

His Supreme Wisdom. In the ancient time, to speak exactly 2550 years ago, there was not yet (modern)

anatomy. This cobweb example given by the Buddha is very easy to understand for people. As a spider, it

always connects the threads or strings; and it lives at the centre. If an insect is caught in the cobweb, the

strings will shake; at that moment, the spider will catch the insect and eat it at the centre of the cobweb.

Just like the cobweb, the six sense-doors, five sense organs namely eye, ear, nose, tongue and body, have

the mind as the centre. The mind depends onBhavavga citta. Indeed whenever the consciousness arises,

its concomitants also arise altogether. The consciousness does not arise alone. However, when one is

sleeping, the consciousness is no connection with its concomitants, and so called Bhavavga citta arises

alone. Only when one wakes up, the sense object has contact with the sense-doors and the consciousness

arises. Lets observe the nature of the mind. Lets start from the beginning. It is said that the mind exists in

the heart. In the topmost part of the heart, the mind exists depending on the blood.

From the medical point of view, there are four chambers in the heart. The blood, flowing

throughout the whole body, enters into the first chamber atrium. There are also four valves in the heart to

control the direction of blood flow. They work by checking the blood not to flow upwards, in squeezing

the heart from the downward; and by opening to allow the blood flow downwards, in squeezing the heart

from the upward.

The blood entered into the first room carries the heat. Because of the constant flow of the blood,

the very tiny cells disappear and only the heat remains. To clarify it, in grasping the hand very frequently,

the heat will still remain, isnt it? Then this heat is brought to the second room by the veins. And, from

that room, it flows to the lungs which are just like the air bags. The network of capillaries runs over the air

sacs alveoli. There are millions of these alveoli, or air pouches. The blood, after passing through the

lungs, flows into the third room. In the passing moment, the heat is left in the cool air. In other words, the

heat seeps through the cool air. I hope you understand it. The in-breath is, therefore, hotter than the out-

breath. This fact is obvious when we are sick; we can notice the hotter in-breath since small blood cells

are destroyed much more. After then the blood goes from the third to the fourth room. When the Buddhas

teaching is compared with the modern medical science, the blood flows out to the whole body from this

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room. It can be deduced that the mind exists in this room. Yet we do not know the nature of the mind

definitely.

I told you yesterday the simile of electricity which was given by the Most Venerable Mahasi

Sayadaw. In a light bulb, the electric current flows at the rate of 50 Hertz, i.e., at the frequency of fifty

times per second. The Venerable Sayadaw said that we must understand the nature of the mind likewise.

The frequency is the number of the arising and disappearing of the electric current in one second. The

mind is just arising and dissolving many times in a single moment. Therefore, there is no form or

substantiality. Hence, this is found to be in accord with the Buddha teaching.

Duravgamam ekacaram asariram guhasayam;

Ye cittam samyamessanti, mokkhanti marabandhana.

[The mind wanders far and moves about alone; it is non-material; it lies, in the cave

(chamber of the heart). Those who control their mind will be free from the bonds of Mara.]

The mind can take and inhabit the sense-objects from afar like the television machine. The

images from many miles appear to be visible on the television. Here is too far from Myanmar. However,

when I say the Shwedagon Pagoda or Kyaikhtiyo Pagoda, the images of these pagodas appear in ones

mind. It is wonderful, isnt it? Just like this example, it has no form. It is true that, although it is not the

material, the mind exists in the heart-cave. Only one consciousness can arise at a time. It seems to be

constant or continuous, since it arises and dissolves very rapidly indeed. If we can control the mind, we

can attain the deathlessness (i.e.Nibbana).

So you must note that it is like the electricity which comes out while dynamo is operating. You

should just bear this point in your mind. Additionally, just like capturing or recording the scenes and

sounds on the videotapes, the mind catches and inhabits the sense-objects. When a certain thought arises,

even after some times, the ability (to remember) still remains in the mind by spreading throughout the

blood in the whole body reaching bone marrow, brain etc. It is called our power. Whenever we think, the

mental thoughts or images which seem real arise, and as a result, dissatisfaction, frustration, anger,

sorrow, ill-will etc., enter into our thoughts. They pervade the whole body. In other words, the potentiality

(of the effects of dissatisfaction, etc.) takes root and remains in the body. Then, the situation is not good; it

is near to ruin. Just as the iron is destroyed by the rust, it is going to be ruined.

As I told you yesterday, when we think of something, having based on loving kindness and

sympathy, we should try to help and look after others so that they are happy. This will fulfil the power.

Such kind of power or potentiality is brilliant and pleasant; it has good form and it can strengthen the

power. That potentiality (energy) is carried to the next existences after death like the seeds of a tree. It

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supports the beings to be in a good form and appearance, ultimately they can be endowed with thirty-two

distinguished marks and so on. In the final existence, it will enable one to attain Path, Fruition and

Nibbana. I hope you understand. This point is the most important thing. Whatever sense-object has

contact with five sense-doors, namely eye, ear, nose, tongue and body, the mind must always mingle with

each of them, with one exception when we are in sound sleep. So there are altogether six sense-doors.

Now let me explain about nerves.

You know, there are nerves in our body. From the main or central nerve to the respective parts,

there are connections like the wires. This fact was exposed by the wisdom of the Buddha. These nerves

are connected with the five sense-doors eye, ear, nose, tongue and body. Some nerves end in the eyes.

The ending place is very tiny about the head of a louse. It is illustrated in the ChachakkaSutta. I am very

grateful to the Most Venerable Mingun Sayadawgyi since I can show the accurate proof to the world. That

is why I can propagate theDhamma abroad; only when you can point out the proof perfectly, it is better.

For instance, the ear has the brown hairs; inside the nose is the place like the hoof of a goat which

is connected with the nerves as the organ of the nose-sensitivity. The tongue-sensitivity is formed on the

tongue in the place shaped like the lotus petal; each taste bud has a circular shape larger at the top,

narrow in the middle and small at the lower and they are connected with the nerves. All over the body,

the hair follicles under the skin are connected with nerves. So the body sensitivity can be found all over

the skin with the exception of head hair, body hair, nails and dry or dead skin. The tips of the nerves

(receptors) are the places that have can perceive the touch when they have contact with the tangible

objects.

The Buddha termed them as ayatana, sense-bases, which means the base or cause for the

consciousness and its concomitants to arise. There are six internal sense-bases or organs (ayatana),

including the mind bhavavga citta. But they cannot arise themselves. When these internal sense bases

have contact with the external bases, namely form, sound, odour, taste, tangible object and mental object

(thought), the consciousness and its concomitants appears. To illustrate, there is electricity stored in the

storage battery; there are also positive and negative terminals in the battery. Yet there will not be the

electricity or light without striking or connecting two wires; we do not even know there is the electricity

in the battery. So also, only when sense objects and doors have contact, the consciousness and its

concomitants appear; the consciousness does not arise without any cause. It is important to understand.

Let me tell you an instance, [Mahatanhasavkhaya Sutta]. During the Buddhas time, there was a monk

named as Sati who was the son of a fisherman. He said that he had known the teachings of the Buddha;

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but his knowledge was wrong. He said continuously that the consciousness runs and wanders through

the rounds of rebirth; it entered into ones body or it was transmigration. He said such wrong view to

others.

When informed of what Sati said, the Buddha sent for him. In the presence of the disciples, the

Buddha called him Tuccha(the man who is far from the path and fruition.) and said, I never preach that

the consciousness runs and wanders itself. Indeed, the consciousness cannot arise itself; so you should

not speak the wrong words nor do the wrong deeds.

Just as the fire which catches the grass is called the grass-fire, similarly when the (visible) sense-

objects and the eye-door strike, the eye-consciousness will appear because of burning of mind and matter.

It is the nature of just cognizing or being conscious; the Buddha used the word consciousness for it. In

the same way, when the sound comes into contact with the ear, the ear- consciousness will appear. But this

consciousness dissolves at once after arising. If the odour comes into contact with the nose, the nose-

consciousness will appear; and it just arises and dissolves immediately. Also the remaining

consciousnesses such as the tongue-consciousness, the body-consciousness and the mind-consciousness

are just appearing and dissolving. The notion is totally wrong that they are running. Dont let the wrong

view take on.

Now I would like to explain to you in detail how the burning of mind and matter in the sense-

doors occur. Lets go one by one. Shall we see the arising of five aggregates in the eye? If you see what

appears in the eye, the eye-sensitivity exists at the end of the optical nerves. While the visible object

strikes, the new cells are substituted in that sense-base. The waves of visible object also come into and

strike. There is the lens here. The rays of light come through the lens. At this moment mind (nama),

having cut from the bhavavga citta, comes in. Only when they combine, the contact (phassa) which

occurs because of their meeting makes the nature of knowing visible object to arise. The Buddha called

the eye-base and the visible object as uupa (materiality). Then feeling (vedana), perception (sabba),

volitional activities (savkhara) and consciousness (vibbana) are nama (mentality). Vibbana is the

name of the mind.

There are fifty-two mental concomitants (cetasika), namely feeling (vedana) -1, perception

(sabba) -1, and volitional activities (savkhara) -50. This explanation is included in the Abhidhamma

taught to the monks in the evening. (This kind of teaching theAbhidhamma in the evenings is known as

night lessons). These are arising together and dissolving together; they cannot be separated. Only the

Buddha is able to discern them, mental concomitants, discriminatingly. So it is the most difficult thing for

the common people. In Milindapabha, VenerableNagasena asked King Milinda thus: Venerable Sir! Is

there any hard thing else done by the Buddha? VenerableNagasena replied, Yes, Your Majesty! The

king asked again, What is it, Venerable Sir? The Venerable Nagasena said, The Buddha showed

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distinctively that such is contact, and such is sensation, such is perception, such is volition, and such is

consciousness. The Buddha explained the arising of the combination of mind and mental factors in a

knowing sense object and grasping the sense object. He also pointed out the consciousness, its

concomitants and the materiality. In fact we cannot know them by using our own knowledge; we have to

know them with the wisdom based on faith. Herein, there are two kinds of knowledge the real

knowledge and the knowledge associated with faith; they are not the same.

The Buddha sees them by himself as if He has seen with His own eyes. As for us, we could not see

distinctly like the Buddha, so we must use the wisdom based on faith. With regard to that knowledge, the

Most Venerable Yaw Sayadaw explained very clearly. Sayadaw expounded to his audience thus: Do you

believe the recent world map? Then the audience said, Yes, Venerable Sir! What Sayadaw pointed out

is very remarkable. Sayadaw said again, You have never been to the whole world, have you? Here you

know, all people cannot reach to the whole parts of the world, although they might have been to some

parts of it. However, they accept by assumption that all parts of the world exist according to the world

map. That is the knowledge by faith. Likewise, it is just the discernment of the Buddha with regard to the

real nature of five aggregates that when the sense-object strikes the sense-door, they arise and dissolve in

a moment. We have no power to discern like the Buddha. However we obtain the knowledge of the true

nature of five aggregates by learning the Buddhas teachings.

Lets go on. Its nature is marvellous. The nerves are connected with the heart. Then it is running to

the bhavavga citta like a television set. Having depended on the bhavavga citta, the image appears as

the sense-objects are taken. They appear from these five sense-objects. And the base is the bhavavga

citta. Then it comes to be the image. Isnt it practical? Therefore we must accept that the teaching of the

Buddha is reality. It is impossible to differentiate them while they arise. There cannot be the knowledge

which discriminates mind and matter in everyone. But it is enough that if we accept or believe, through

the knowledge by faith, that it is true. There are different concepts concerning this fact. It may be because

of misinterpretations of some treatises. Some think that they will come to see distinctly and automatically

because of their concentration gained from their own meditation. This knowledge must be based on faith.

The Buddha states that it is difficult to discern. When the King Milinda asked, VenerableNagasena also

answered that it was very difficult to understand.

When VenerableNagasena asked how it was hard, he explained it to the King with a simile like

this: Make a man to go to the beach of a sea. When he arrives there, let him take some water in the palms

oh his hand, and taste it with his tongue. In India, there are great rivers such as Gavga, Yamuna,

Aciravati, etc., flowing into the sea. Would it be possible to distinguish whether it were the water from

Gavga, or from Yamuna? The King said that it was not possible to do so. The Venerable said that it is

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more difficult to differentiate which was consciousness, its concomitants and materiality. It is the most

difficult thing done by the Buddha. So please speak carefully and practise cautiously not to be wrong.

Some think that they will be able to distinguish mind and matter by practising meditation. Indeed, it is

adequate that if they understand with faith after listening vigilantly to the instruction of the teacher. You

may wonder why the Buddha teaches these things which are difficult to know.Khandha is a group of five

things; they are aggregates. A being, a man, is also a group of five aggregates. A collection of five

phenomena is khandha. You must understand with wisdom that, in these phenomena, there is no being,

man, soul or Self. It is sufficient to realize clearly that there is no entity or living being indeed.

Lets see the ear. In accordance with the Buddhas teaching, there are the twisted hairs in the ear.

There are twisted tubes (snail-shaped cochlea) connected with the auditory nerves. In Abhidhamma, it is

described that while the sound waves are striking the ear-base, the consciousness and its concomitant are

combined after cutting off from theBhavavga citta. This cutting off from theBhavavga citta is named as

Bhavavgupaccheda. The meeting of mind and matter is reckoned as the contact (phassa). At this moment,

one perceives the nature of knowing the sense of sound. But it does not stop in this stage. Having known

it, it appears in the mind, ear-consciousness, by means ofAnantarapaccaya ofPatthana method. You

must know thoroughly these two stages. Whenever we are conscious of it, there is a group of five things

which cannot be distinguished with our normal wisdom. You are mistaken if you think you can

distinguish them. I hope you understand this fact. Hence we must start with great faith. Of these five

aggregates, the Buddha gave the palpable similes thus: the nature of the materiality is like a mass of foam;

feeling is like a water bubble; perception is like a mirage; volitional activities are like a banana stem; andconsciousness is like conjurers trick (magic). In short, at each moment of consciousness, there is nothing

substantial. We must know that. Lets see how we hear through the ear. For instance, if one says

elephant, you will hear the sound as the sound wave enters into the ear without form or substance. In the

sound waves also, there is no visible form or substance. The particles of matter are dissolving unceasingly.

These particles of matter do not contain any substance. The consciousness and its concomitants do not

contain any substance, too. Because the Buddha is the Omniscient One without exception, He gives the

names such as consciousness, mental concomitants etc. The Buddha illustrated that the five aggregates are

like foam, water bubble and so on. It means that the five aggregates are coreless or without essence. It is

very clear that it will not be one by combining five zeros. In the same way, even though we combine

five things which are void or empty, there cannot be an entity or essence. Mere consciousness cannot be

any form. When one grasps the sense object, an image appears instantly. However, it is not the form or the

substance.

Now, Ill say cow. When you hear the sound, the image appears concurrently. How wonderful it

is! In reality, it is just a mental image. This image does not contain the sound cow and has no substantial

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form. It is true that, the perception (of a cow) is like a mirage. It is just like a fume; it is neither

permanent nor eternal, but impermanent. The subsequent consciousness observes rightly, and this is called

the right view. If one has never heard the teachings of the Buddha before, he may think it has a visible

form. When he remembers what the Buddha taught and bears in the heart, he can determine accurately as

the right thinking that the image is not an entity.

Let me say again. You will understand clearly, if I give the example consisting of colour. If I say

crow, you will visualize the colour of the crow; it is amazing. There is a combination of the particles of

materiality. When they combine, the colour (element) also includes besides four primary elements. They

also consist of dependent materiality absolutely not the substance. Then they dissolve and disappear. You

must know their nature. But when another sound arises, they combine again; then the subsequent

consciousness arises, the bhavav ga citta trembles, and the cognitive process goes on. The Buddha

expounded this important nature.

Let's go on to study the nose. In the case of nose-sensitivity also, even though the odour element

strikes the nose-base or organ of hearing which is substituted with new materiality at every moment, we

will not be conscious of the odour we are sleeping. Only when we are awake, consciousness and its

concomitants combine together. Burning together, i.e., their meeting is called the contact (phassa). At that

moment we perceive the odour. The Buddha said to the disciples thus: Monks, just like the flash of

lightening, the mind is appearing and disappearing very rapidly after combining of the invisible strengths.

It arises in the mind and dissolves instantly. There is no entity. If the consequent consciousness thinks

that the image appeared is the substantial form, it is a harmful thought. If we think that it has a form, this

thinking will produce a deed or action (kamma). Accordingly either the pleasant or the unpleasant feeling

will arise. If so, for that action, its effect will also change definitely.

Venerable Sir! What are the fifty kinds of the volitional activities (savkhara)? Jus tell us one or

two kinds of them. You can find them in the Abhidhammatthasavgaha treatise. When feeling (vedana)

and perception (sabba) are set aside, the fifty kinds of volitional activities will be left. This was discerned

and expounded by the Buddha. These volitional activities have the nature of motivation. The volition

(cetana) is the leader that assembles other mental factors together. So the contact is included in this

group.

Shall we talk about six sense-doors using examples? To illustrate the nature of the consciousness,

the Buddha uses the simile of the young king who ascends the throne very soon. Only amoha (non-

delusion), orpabba (wisdom), will do.

You should understand the tongue and the body in the same way. Try to comprehend in elaboration.

Lets go on to deal with amoha orpabba. Whatever sense-door is struck by the sense-object, it

will appear in the mind. Whatever appears is usually investigated and determined by the mind. In the

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literature, they are described as sampaticchana (receiving consciousness), santirana (investigating

consciousness) and vutthana (determining consciousness), which have the capacity for accepting,

inquiring and determining respectively. It is just like the case in which the king gives a decision after

consulting with his ministers. Suppose the king possesses five large villages. Let us say the village named

eye is robbed by the robbers named visible forms; the village named ear is robbed by the robbers

named sounds; the village named nose is robbed by the robbers named odours; the village named

tongue is robbed by the robbers named tastes; and the village named body is robbed by the robbers

named tangible objects. At the moment of robbing, the consciousness (vibbana) is like the

inexperienced young king, and the volitional activities (savkhara) is like the chief minister. The young

king is just sixteen years old because the former king, his father, passed away and he became a king.

Therefore the chief minister who is the head of fifty ministers has to guard him in everything, although

the king has power and authority. The chief minister has to give the advice and urge the king such as to

lead to soldiers in order to fight the robbers or enemies and so on. It is called the motivation of the

volitional activities or of the volition (cetana) in the Abhidhamma. In response to that motivation, the

king has to leave the palace. With regard to this, the Buddha expounded in detail. When one day was over,

it is called atita bhavavga (past bhavavga); managing affairs and doing preparations (to fight) in the

palace is termed as bhavavgacalana (i.e., vibrational bhavavga); cutting-off from bhavav ga citta is

denoted as bhavavgupaccheda (arrest bhavavga). Inquiring is avajjana (adverting); after that vbbana

(consciousness) appears. The battle begins, and there arise the five aggregates. Then the case is also

investigated and decided on the way..When the king arrives back in the palace, he summons a Royal conference to decide the case by

reviewing or reflection on whatever was seen and heard before. In making decision in the conference, it is

also according to the advice of the chief minister. There are two groups: merit (kusala) and demerit

(akusala); delusion (moha) is the leader ofakusala andpabba is the leader ofkusala. Moha is termed as

ignorance (avijja) in Discourse on Dependent Origination (paticcasammuppada). Ignorance is one of

the two origins. Moha is usually associated with the consciousness. It is like the darkness, and is the

source of suffering for all living beings. Due to the mass of darkness, one cannot distinguish between

right and wrong. If one thinks (the group of five aggregates) as a being or an entity, it is wrong.

Only when the light wisdom shown by the Buddha dwells in the heart, there will be light element

(i.e. wisdom). It is because of the correlation of mind and matter. On the other hand, this light (of

wisdom) appears when the capability of wisdom dwells in the heart. Indeed, if the mindfulness which

strengthens the wisdom arises many times, he will be ale to determine rightly. However, if he is enveloped

by the darkness of ignorance, he will determine wrongly. The light wisdom is also used as amohaby the

Buddha. There is the Noble Eightfold Path. Only when one sees the right view, one can determine the

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right thing. At that time, he will see the real nature of things that they are just like the mirage. When

there is pain in your hands or head, you will understand that there is neither pleasant nor unpleasant thing.

Eye is also the source of the sufferings. Will you see things correctly in the dark room? The people

usually think the image as a being or an entity. It is the beginning of the mistake, i.e. the wrong view. The

brilliant light will emerge from the mind if the light wisdom highlighted by the Buddha dwells in the

mind. I believe you know the story of two parrot-brothers. The mind is arising (and dissolving)

incessantly. If the darkness overwhelms the mind, the decision will be mistaken. Dont be confused, when

I use the word avijjainstead ofmoha.

After the meditative wisdom, the light wisdom comes up that is so called amoha orpabba.

Vipassana (insight meditation) associated with mind represents the practice of Noble Eightfold Path. It is

the correct determination of the appearing sense-objects. On hearing the abusive words, soon after the

hearing, the sound disappears rapidly. The darkness (of ignorance) dissipates just like the illusion of a

mirage. So, there is nothing to be angry. While one is covered by the darkness of moha, one does not see

the reality and one is burning with the fire of hatred.

When there is pain in the hand, the thigh, the head, etc., one cannot bear the pain normally. But

when the image is observed by the consecutive mind associated with wisdom, there is neither pleasant nor

unpleasant feeling; then it is just like the disintegration of a mirage. At that time, you come to discern that

there is not your own hand, thigh, head, etc. This is what we call overcoming the pain, and you must

know that, at this point, you overcome the pain. This point is the connection (or link) between the

sensation and the craving in the Dependent Origination. If you are covered by the darkness, when

conceit (mana) arises, it will go on continuously. However, when one sees with the light wisdom, one will

realize that it is nothing. Then, it will not go on; this stage is called the ending of the link of craving.

As regards the treatises, the meditator should learn from the qualified teacher and develops the

wisdom. He must practise according to the treatises. The Most Venerable Mogoke Sayadaw taught that

preceded by arising and dissolving, followed by the path. It means that, if the arising and dissolving of a

phenomenon occurs, the meditator should meditate so that the path wisdom arises. For example, common

person accepts that hand is a part of his body. In reality, it has the nature of arising and passing away at

every moment. If he does not take it as substance, there is no attachment. If he holds that this is his body,

desire, worry, unsatisfactoriness and so on will arise immediately. Only when he wipes out the wrong

notion as regards to the image or manner with great wisdom, he comes to discern that there is no body.

Then the wrong notion will dissipate like a mirage. In order to discern like this, he must practise again and

again. Because it is quite difficult to attain that stage since he used to think that this is I; this is my son;

and this is my daughter, etc., for a long time. When enshrouded by darkness, he will think this is a being.

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It is because the wrong notion or influence of ignorance has already existed firmly in the blood or the

heart. However much you have listened to the Dhamma talks, the wrong notion has taken root securely in

the blood or the heart, and this notion subsists in the head to the full percentage.

Whenever any image or manner arises, it should be decided that there is no being or entity. The

manner that arises immediately also dissipates like a mirage. With practice, this right notion subsists in

the head to the full percentage. You just have to determine that whatever image or manner arises is not a

being or an entity. If you teach others, try to teach clearly. Just teach them so that they can determine that

there is no being or entity.

In the Buddhas times, there was a learned Thera by the name ofPotthila who was well-versed in

Tipitaka. The Buddha called Tucca (the worthless man), it was because the Buddha wanted him to

practise the meditation effectively. Finally, after pondering over the words of the Buddha, he renounced

the world and went to a place about sixtyyojana away after bringing his teaching to an end leaving his

disciples. When he arrived at a monastery, he humbly requested the bhikkhus to be his mentor. At last, he

came to a seven year old novice who was an arahat. The novice knew that Venerable Potthila still had

conceit. Therefore the novice asked him thus: Will you follow my instructions? And the Thera replied,

Yes. Then the novice asked him to go down into the lake, and the Thera did as he was told even though

he was wearing a new set of robes. Again, the novice instructed him to get on the bank.

Having removed the conceit, the young novice explains to him by giving a simile taught by the

Buddha thus: Suppose, there is a mound which has six holes. If a monitor lizard goes into the mound,

how will you catch it? The Thera understood what was meant by that simile because he was a learned

teacher well versed in Tipitaka. So he answered that the monitor lizard would be caught if one waited in

front of a hole after closing the remaining five holes. It means to close five holes or sense-doors, namely

eye, ear, nose, tongue and body, and to open only one door, that is, the mind. After closing these five

sense-doors, he can watch at the mind door. The Thera understood the thought process (vithi) thoroughly.

The thought-moments arise consecutively without a gap or an interval. Whatever consciousness arises

whether seeing-consciousness, hearing-consciousness, smelling-consciousness, tasting-consciousness or

touching-consciousness, it is very difficult to catch. The Thera could catch at the mind-door.

With regard to the word without a gap or an interval, the Buddha gave two examples. The first

one is that when a bird comes and rests on a tree for a shade at the summer time, the coming of the bird is

first and its shadow is later. The second simile is thus: if the surface of a drum is applied with molasses, a

fly will come and rest on that surface for his food; when the drum is beaten, the fly will go away. The

beating of the drum and going away of the fly seem to happen simultaneously. In fact, beating the drum is

first and going away of the fly is later. In both instances, they seem to occur simultaneously although they

happen one after another. They happen according to anantara paccaya.

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According to the Mogoke Sayadaw, the simile is standing in front of a mirror. The host mind

always arises. The guest mind (consciousnesses), namely eye-consciousness, ear-consciousness, nose-

consciousness, tongue-consciousness and body-consciousness do not always exist. The eye-

consciousness arise only when the eyes see the visible object; the ear-consciousness only when the ears

hear the sound or audible object; and the nose-consciousness only when the nose smells the odour. These

consciousnesses appear only for a while. But we think arising and dissolving of them happen

simultaneously because they occur are very rapidly. In reality, after arising, one consciousness vanishes;

then, another consciousness arises. For many years, we have been holding the wrong view thinking that

this body is permanent or it is oneself or an entity. Craving, conceit and wrong view are associated with

this view. So the Sayadaw said that most of people observe in the body by thinking as ones own body

mistakenly. This point is very important. If you do not see the arising and dissolving of the aggregates,

although you sit the meditation for many years, you will not attain the Nibbana. If you obtain a good

concentration, you may gain the merit for this good concentration, but cannot attain the Nibbana for your

miss way. It is because you have practised in the wrong way. When Mogoke Sayadaw asked (lay

devotees) U Than Daing, U Tun Tin, etc., they said that this body, aggregates, and sense- organs were

born due to our parents. Mogoke Sayadaw said that knowing Fivefold Noble Path is the light. One must

investigate with the right view. When investigating wisdom becomes mature, the arising and dissolving

will be discerned.

Mingun Sayadaw follows according to the Buddhas practical way. The might of the scripture is

quite strong. The Mingun Sayadaw is the well-versed in Tipitaka. It can be known from one instance.

Once there was the ceremony honouring the Yaw Sayadaw held at Pito village in the east of Tatkone

Township. When Yaw Sayadaw was told that the devotees would have to rely on him after the passing

away of Mingun Sayadaw, Yaw Sayadaw replied; I dare not to be compared with the Mingun Sayadaws

abilities; we can recite only Pali words, but Sayadaw could analyse that Pali such as its derivation,

whether it is corrupted, etc. So, in giving the instruction as regards the meditation practice, the method

expounded by such Sayadaw who knows the Dhamma very well cannot be wrong. If you practise very

frequently, the wrong view will be dispelled eventually. Then, the link of craving is cut off. This is the

instruction on which Sayadaw put emphasis. Arent we usually attached to the sensual pleasures? We also

have conceit, dont we? Even a verse concerning this is devised by Sayadaw thus: In reality, they are just

the aggregate ofDhamma in which we cannot find out anything as I, My, Mine. Develop many times

since it is the instruction for practical meditation. It is also in line with the Eightfold Noble Path taught by

the Buddha.

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Lets move on to talk about theNibbana. The Buddha taught aspapabca dhamma (the obstacle

to mental progress) as a combination of craving (tanha), conceit (mana) and wrong view (ditthi). The

Mingun Sayadaw highly regards the disciplinary rules.

When eye is closed, it disappears like fume or air. In fact, everything is subject to dissolution and

death. I hope you understand this view which is right. There is no word or no demand in order to change,

move, etc. Because of nothingness or nonentity of everything, we must determine according to the reality.

How do we contemplate in order to dispel the threefold papabca? We must contemplate as netam mama

(this is not mine); nesohamasmi(this is not I); na meso atta (this is not my self). That is why I teach

you this method of meditation.

Shwe Hintha Sayadaw also gave the practical instruction according in the same way. Once, a

writer needlessly asked Sayadaw whether Sayadaw practised the insight meditation. Sayadaw told him

that he always practised developing theAnattalakkhana Sutta. However, the writer was not wise enough

to think that Sayadaw was referring to the insight meditation. The Buddha expounded two suttas

Dhammacakkapavattana Sutta and Anattalakkhana Sutta to the group of five monks. Only when they

listened to these two Suttas, five bhikkhus attained arahatship.

Actually there is no world in this world. There are only five aggregates. Just think deeply. Now I

will tell you. Suppose someone says that there really exists the world. Are all the people the world? Or,

are the five aggregates the world? The image is designated as the real form or entity in the world. After

attaining the enlightenment, the Buddha preached the very first sermon (i.e., DhammacakkapavattanaSutta) to the five ascetics as. The Buddha expounded, Yamkibci samudayadhammam sabbam tam

nirodha dhammam. (Whatever has the nature of arising, all that, has the nature of cessation.) Having

listening to the first sermon,Kondabba who was one of the five bhikkhus became a stream-winner. The

Buddha Himself taught each of the other four bhikkhus day after day. On the 5th waning day of Waso

(Asalha), all bhikkhus became stream-winners. So the Buddha started teaching the practical meditation to

them by expoundingAnattalakkhana Sutta. The Buddha pointed out in the sutta that the five aggregates

are impermanent, suffering and non-self. But most people do not assume that Anattalakkhana Sutta was

preached for the practice of insight meditation (vipassana).

If one determines righteously, you will discern deeply. Is it happiness or suffering? Taking as

permanence, happiness and self in every thing (eatm mama; esohamasmi; eso me atta), it will continue

endlessly. If one assumes that the five aggregates are Soul or Self or entity, it will continue incessantly.

If one takes the real nature of things as non-self or nonentity, he will be liberated from the burning status.

Then there will be no more rebirths (jati).

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Shall we study the Dependent Origination taught by the Buddha? The teachings of Mingun

Sayadaw and Shwe Hintha Sayadaw are remarkable and noteworthy. From these teachings, their disciples

presumed that they already finished what should be done and they had nothing to do, i.e., they became

arahats. There are three tenses of time, namely past, present and future. The present is happening in this

life; you can see it in second and third quadrants in the circular diagram.

The consciousness does not arise alone. Whatever consciousness arises there, mental concomitants

accompany with it. You must also know that they arise only when a sense-object strikes the sense-door.

After seeing or knowing the image or behaviour, if the mind is enveloped by the darkness, one cannot see

the reality. If he is attached to the sense-objects, he grasps wrongly with craving as my hand, my foot, my

house, etc. It is the craving. When the craving ripens, he thinks these things are his, for him, his wealth

and so on; and he makes the plans for these things. Then it is the clinging ( upadana). Due to the clinging,

he makes the plans to do, and the potency dwells in his mind. Every person has many plans or in his life,

isnt it? Suppose, in a family, the father decides to be ordained as a monk and mother decides to be a nun

after leaving their prosperities. However, they may give one reason or another such as 'they have to look

after the children. They cannot cut off the clinging, but the craving still remains in them. How do you

think? Can the eye speak? Having thought as a visible form and as a living being, craving comes into the

mind; and he will speak that he cannot cancel the plans he has already made. Actually, the mind does not

speak. After coming to life, verbal expression (vaci-vibbatti) put the words to speak. Depending on the

images, he speaks thus: my son, my house, my properties. So he can not escape from the round of deeds

(kamma) because he is unable to drive out the perception such as I, my, mine that is strongly rooted in

his mind. For being unable to escape from the round of deeds, it is sure that rebirth (jati) is not cut off,

and he will be reborn. Mostly you must be reborn again and again through the samsara. Therefore, in

order to be comfortable and convenient along the journey, I am teaching you. They had been reborn

repeatedly in many existences; they had been in the woeful states; they had been in the happy

destinations; they had been poor; and also they had been rich. There is pubbenivasanussati bana which

can remember and see the previous existences. You must learn to gain merit which is conducive to great

happiness such as the life of deva and brahma which you had already experienced in your countless

previous existences.

To clarify, when Yasodhara went to the Buddha together withRahula, her beloved son, to ask for

the heir from his father, the Buddha made a question to her, For what purpose, you ask for the heir for

your son? Yasodhara said, I believe, if my son becomes a king, the whole country would be prosperous.

For the son who will be a king one day, Venerable Sir, I ask for the heir. The Buddha uttered, I dont see

like that. If you see (the aggregates) as the visible form, due to your wrong, only the mass of earth in the

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graveyard will be higher and higher because of your endless death. You had been in the woeful abodes

as well as the higher happiness states again and again. If you do the merit, you will obtain happiness. The

best way is to find out the way for the liberation from the sufferings ofsamsara. On that day,

Yasodhara was ordained as a bhikkhuni. Yasodhara became a bhikkhuni, right?

While the people are trying for their living, earning money and saving the wealth, they have to die

at last. Gaining more merit can make you reach higher states. Then you will be near to the Path, Fruition

andNibbana owing to the great merit. Now also, you have the chance to listen the virtuous Dhamma, as a

result, you are nearer to the Nibbana than before. You had been the king, the queen of the Universal

Monarch, King Sakka, the celestial being (deva), the animals as well as the being in the woeful states.

There is no existence in which you had not been born except Nibbana the supreme state showed by the

Buddha.

Then the Buddha pointed out that Nibbana is the best way. The Eightfold Noble Path should be

regarded as the best companion for you, and should enjoy or rely on it. Others cannot be good

companions, you must know that. Here I would like to explain the word companion. When I talk of a

good companion, the image of your children or grandchildren or husband or wife or friend will appear in

your mind as your companion. There are many companions to go to the market or the cinema. Can you

rely on them when you are dying? When you are suffering from pain at your death-bed, they cannot help

you at all. If you die with anger or hatred, unwholesome consciousness, you will be reborn in the

miserable abodes. So the companion should not be taken as a visible form and need not to attach them.

You must go on until to realize formless state. When you cut off the attachment or craving, clingingcannot arise, there will not be round ofkamma. If live this companion, the Eightfold Noble Path, it is for

sure that you will not be born in the lower abodes after your death. As a result, you will become at least a

minor stream-winner (culasotapanna) or a noble celestial being after death as expounded in Sotanugata

Sutta. Even if you know such knowledge, it is good for you. When we are about to die, if we close our

eyes, nothing will appear except the signs (nimitta). It is expounded by the Buddha. If you know such a

basic knowledge, it is invaluable. Sometimes, faith is stronger at the dying stage. You practise the

meditation loosely without strenuous effort because you never think you will die today or tonight.

Suppose you know that you will die tonight, you will endeavour with great effort in meditation practice;

and your wisdom also will be sharp. At that time, if you die, you will be reborn as a celestial being or

deva. Then, when one of the devas remind you to practise, and if you practise meditation, you will

become great stream-winner. You must know that there are also Dhamma-talks in the deva world. If you

listen to the Dhamma and practise meditation, you will be the great stream-winner. There were some

meditators who passed away earlier; they would be the great stream-winners. The Buddha said that they

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will not be born as inferior beings; you only need to practise more while you are in the human world.

More practice helps to gain more understanding.

The higher Path (magga) is not a special stage of knowledge, and no one can give it to you. It

means that the view or discernment becomes clearer and clearer. Thapyekan Sayadaw said that if the

wisdom light becomes greater, the light will be brighter. In order to cut off the link of craving, we come to

know the Dhamma only when one Buddha appears. You should understand that the Dhamma you are

learning is of the highest value in the thirty-one planes of existence.

You had to spend a lot of money to invite me, without stinginess. So I knew you respect the

Dhamma. Sometimes, when I went and preached the dhamma in the rural areas, they dont regard highly

of theDhamma. We have a chance to listen to the Dhamma only when one Buddha appears, thereforeit is

of the highest value in the thirty-one planes of existence. The people value something only if it costs

much money. Indeed, the Dhamma is the most valuable treasure, and it is a rarity to listen to. Everyone

regardless of religion, race or nationality can listen to this Dhamma. One and all can learn the Dhamma

openly like psychology, without converting to Buddhism. Every sentient being will turn to the right view

for theDhamma if they understand it clearly. Everybody can learn the Dhamma.

What will happen if one does not meditate and take note? Here I would like to give the example of

two brothers, Culatissa and Mahatissa, in Savatthi Town. One day, the elder one, Mahatissa, went to

other town for trading with five hundreds bullock carts. He was accompanied by five hundreds followers.

While trading, he heard about the Buddha. So he went to the Buddha and listened to the teachings of the

Buddha then held the great reverence in Him. When he arrived back to his town, he informed his younger

brother, Culatissa, that there was the Buddha in the world. Mahatissa also told that he realized the

teachings of the Buddha, and would enter the Order. So he abandoned all the properties and was ordained

as a monk in the Buddha. Culatissa also followed his brother and was also ordained but he did not

practise very well like his brother. After twelve years, one day the Buddha travelled to Savatthi together

with His disciples including the two brothers. When they arrived at their former house in the early

morning, their former wives offered the alms food to the monks. On seeing his former wife, Culatissa felt

excited and became restless. When his former wife greeted him with beautiful smile, and asked whether

she was beautiful as a female deity, he could not stand her pleasant voice and he decided to give up the

life of a monk. Other monks felt sorry for him. The former wives ofMahatissa also tried to persuade her

former husband to come back to the lay life. Mahatissa knew that if he went back to the lay life, he

would be fall into the ravine ofsamsara. So she stayed with right view, and his mind was neither

disturbed nor agitated by his wife. When the Buddha arrived at that house, He told him to stay there and

preach theDhamma to his former wives. At that time, the ordinary monks talked over the differences of

those two brothers. On hearing their words, the Buddha asked what they were talking about. They told the

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Buddha about the differences of two brothers. The younger brother thought of his former wife as a

form; and he did not stop there, but regarded her as beautiful. The elder brother reflected on his former

wife as disgusting thing like a chamber pot full of excrement, and he continued to contemplate the nature

of ageing, decay and death. Of these two brothers, the younger one did not close the doors of the faculty

(indriya), therefore he reflected improperly; on the other hand, the elder brother closed the doors of the

faculty and, therefore, he reflected in a proper way as a disgusting thing.

If the people do not close the doors of the faculty ( indriya), they will reflect improperly. Then they

will see the movies. They will have the food without limitation; they will eat to his fill if the food is

delicious; however, they will eat only a little if the food is not good. They will indulge in daydreaming by

following miccha vitakka (wrong thought), they will become indolent people. Just like a foolish cat that

swallows a living rat, if one indulges in the endless thoughts, he will have strong delusion (moha) and

craving (tanha). Such person will be killed by the internal danger or defilement which is like swallowing

a living rat. Lets take an example. When there is a storm, if the plant is small, it cannot stand firmly;

likewise, doe to the pleasant words of the former wife, he could not live as a monk any longer. It was

because he had not enough resistance against the attack of the internal enemies. But his brother had strong

power to resist the attack of the internal enemies, so he reached to the determining the sense-objects as the

disgusting things. Those two cases are just opposites.

Even if the image of your mother appears, you should try to think the nature of unavoidable death

and as disgusting thing like a chamber pot full of excrement. You cannot acquire this kind of perception at

once. You must practice in this way very often with mindfulness. By practising so regularly, you can

reduce the clinging to a lesser degree, and the plans for the attachments will be destroyed. Then the power

of craving will also be reduced. You must start from the basis. You should not look whatever you see.

Seeing movies is just the inquisitiveness indeed; when the story enters into your mind, your craving will

become stronger. The strong craving can make the evil consequences increase. You should be moderate

also in eating; and know that the food will change into excrement. So too, the elder brother in the above

example, cut off the craving by reflecting on the nature of repulsiveness. When a thought arose, he would

not continue the thought. If one indulges in daydreaming, the thought will arise repeatedly. So his strength

ofDhamma became stronger within twelve years; it was due to the practice. The elder one had no conceit,

and no shaking of the mind. Just as the breeze cannot make the big mountain of rock to shake, his mind

did not tremble when he saw his former wife and heard her voice. In fact, practising Dhamma is like

cultivating the paddy; one cannot expect the paddy to ripen immediately after the cultivation. Likewise,

the clinging or craving, etc., cannot be dispelled at once. You should try to reduce gradually by controlling

the sense-faculties and by contemplating the repulsiveness of the body (asubha-bhavana), the nature of

death (marananussati kmmatthana), and so on. You must practise regularly in this way, stage by stage.

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Just as the handle of an adze used by a carpenter for many years becomes thin, the defilements will be

decreased gradually. Then you should not hasten in understanding the Dhamma nor undertake the heavy

burden. I know this fact by myself from my own experience. If you may think the practice is burdensome

for you, you should adjust it. Then, you should go back to the reflection on the attributes of the Buddha,

etc., for a while. But you should not go outside the field of merit. You should go on with your practice

after developing the sense of urgency (samvega).

Now I would like to ask you one thing. I will wind up what I have taught till now. Since the

meditating wisdom arises in association with the mind, is it I or you? The meditating wisdom should

not be taken as I or you. Some meditators understand incorrectly. Most people cannot gain the right

view highlighted by the Buddha for a long time. As the time passes, the power of light becomes weak, and

the concept of I may reappear and your perception will mix with I, My, Mine. It is also very important

to separate them. After a long time, the perception as I, My, Mine will be involved.

In practising the meditation, you should not pamper yourself and you should always practise with

great endeavour while the wisdom light is still strong. If the wisdom light becomes weak and the severe

pain arises, you should not continue the practice stubbornly. You should change your position or posture,

and you should start from the beginning. Then, only when you become fresh and clear again, you should

resume your practice. In this way, you should practise repeatedly. Only when the wisdom weakens or

decreases, the perception as I or a being arises in your mind. It you sit continuously although you feel

serious pain, the concept of I will come in. It is due to the lack of concentration. As a result, the upset or

disappointment will finally arise. Then you dont want to go on with the meditation practice. The idleness

my also come up. Then you should adjust or adapt your mind.

It is the nature ofdhamma that if the way you practise is right, you can know with wisdom how to

practise continuously to attain stream-entry. If you do not attain the higher concentration, it is not your

fault. Even though the concentration does not become strengthened, you can at least gain the merit. You

must try to develop the merit; or if any phenomenon arises you can gain contemplate the arising and

dissolving or it. Everyone cannot be happy with the insight meditation every time. But the reflection on

the attributes of the Buddha (Buddhanussati) can also be conducive to rapture (piti). Besides, you can

also count the rosary beads by reciting the attributes of the Buddha. In fact, telling your beads is not a

danger of the practisingDhamma; it is just counting the number or frequency of the concentrated mind.

Whatever you do for your concentration, you should do according to your capacity. If not so, you may

feel disappointed. You should not say that it is impossible to gain progress nor should you be lazy. Instead,

you should adjust the mind. Adjusting the mind is like catching a wild buffalo; it is difficult in the long

run. At times when you are not practising the insight meditation, you should try to live performing

meritorious deeds or developing the merits. You can clean your house, or look after others with loving-

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kindness. You can live happily by giving charity or observing the precepts. Gradually, you will be

endowed with sufficient qualifications. I hope you understand this fact. One cannot attain Path and

Fruition at once. You have to go on steadily.

To prove that statement, I will tell you a story. Once there was a monk in Sri Lanka. He wanted to

give up the monkhood after one year (vasa). So his teacher who was an arahantordered him to curve out

a cave in the mountain side. It took him one month to finish the cave. Then, the teacher told him to

practise meditation in that cave. When a person practises the development of loving-kindness (metta-

bhavana), there are benefits such as calmness, coolness, or clarity of the mind; the deities love him; he

will be born in the celestial abodes after death. So it is the basis for attaining the good destiny. The

Buddha dislikes one who has not even the basis to attain the good destiny in the deva world.

The Buddha said to the Venerable Sariputta thus: Even you, the General ofDhamma, are

deficient in the morality, how others will do? Thus the Venerable Sariputta strived to practise the

Dhamma for the satisfaction of his teacher with strenuous effort. At that moment, no other thoughts would

come into his mind, but his mind was full of serenity.

Only when one filled with the energy of merit, one would be happy in practising Dhamma. As a

meditator, it is not enough by contemplating arising and dissolving nature of the phenomena. He should

also strength his merit by observing the precepts, reflecting on the attributes of the Buddha, cleaning the

pagodas and surroundings, by radiating loving kindness, etc. Just like charging the battery, it is necessary

to practise the principles such as morality, concentration and wisdom taught by the Buddha. One should

practise or develop them in this sequence.

We shall we stop after meditation practice, shall we? Please take care. You should know that we

have decided rightly. It will be not too long. Is it really reliable at the time we are dying? The meditation

practice is really reliable.

In that feeling, the main thing is not the expression of the face. There is no expression; there is no

voice; no words spoken such as I am your head, or your hand and feet, or your forehead. The bodily

action is also keeping silence. Just like the reflection of a mirage, there is no soul and no capacity to

move. It is silent accompanied with feeling.

You must understand decisively that all the surroundings are neither visible forms nor entities.

These behaviours and images do not speak. The facial and bodily expressions are still quiet without

having any new words. If you contemplate like this which is according to the Buddhas instruction,

craving, conceit and wrong view will not emerge. Please compare the feeling before and after the

mediation practice.

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It is just replacing the dark with the light. You should be glad for this. In reality, the mind is

arising and passing away one billion times during a winks time. You should develop such a view, and

also practise frequently in order to gain maturity. Now open your eyes, please. If you cannot do

continuously, you should not overexert your effort. Try to contemplate repeatedly. Be mindful of the

manner during the contemplation or practice. It is in conformity with the Pali netam mama (this is not

mine); nesohamasmi(this is not I); na meso atta (this is not my self). It is just the nature ofDhamma

in which you cannot find anything as: This is mine, this is I, this is my self.

Although people practise repeatedly in this way, some cannot attain the ariya stage at once; this is

due to the difference in their foundations. The group of five ascetics (pabcavaggiya) had lived near the

Buddha for six years.

It is like dyeing the white cloth. If we die, we may be reborn in the deva world. There are many

instances in which one can acquire the benefit from contemplating even for a while. If you try to use your

sharp wisdom, you will surely escape from thesamsara. At least, you will not to fall to the woeful states.

Try to practise gradually. If you contemplate when you are about to die, the craving will not arise, and

you can attain Nibbana. We must decidedly determine that this is the best way. You can practice

meditation everywhere; you can contemplate while you are lying down, sitting, standing or walking, etc.

If you have no worry, you can practise everywhere. Now, you may have understood well. Lets stop now.

It is determining rightly as the nature of knowing. Is it right if we regard the wisdom as I? Is it

right if the body being contemplated is regarded as I? Is it right I must concentrate? Is it right the

successive wisdom is I? Is it right to say I am a stream-winner? Lets stop here. May you gain thecessation of the five aggregates from the cycle of rebirths, i.e.Nibbana, with more brilliant wisdom light!

Now I will lead you to pay homage. Also fetch the children next time. Shall we pay homage to the

Blessed One who defeated Five Victories?

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Moha and Pabba-Master

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Transcript of Moha and Pabba-Master