“ THE STRUGGLE ”

BY NAYAKA MYITTHA SAYADAW, VEN.U VASAVA

MAHASI MEDITATION CENTRE, YANGON, MYANMAR

The title of today’s Dhamma talk is “The Struggle.” Regarding this discourse, there are two kinds of struggles: External and Internal.

1) External struggle means to make strenuous effort, to overcome extreme attachment to grasping at animate and inanimate sensual objects, which is the main source of greed.  It is affirmatively stated in the Pitaka scriptures that sharing or giving away one’s possessions to other needy or worthy persons is like fighting the enemy in battle, because one has to suppress greed to be generous.

For example, during Buddha’s lifetime in India, in the capital city of Sävatthi, there lived a brahmin couple.  They were so poor that they possessed only one shawl to share between them, and so they were called the  EKASATAKAJetavana Monastery, the desire to listen to the discourses arose in their heart.  But as they had only one shawl, they could not go to the Monastery together.  So, they decided that the wife would attend the day sermon and the husband would attend the evening sermon. (single shawl) couple.  One day, when they heard that the Lord Buddha was giving Dhamma discourses at the Jetavana Monastery, the desire to listen to the discourses arose in their heart.  But as they had only one shawl, they could not go to the Monastery together.  So, they decided that the wife would attend the day sermon and the husband would attend the evening sermon.

While the husband was listening to the Buddha’s evening discourse, a strong Saddha (faith) arose within him to make an offering to the Lord Buddha.  Since he had nothing else, he thought to offer their only possession, the shawl.  At that same moment, an opposing thought arose arguing that without the shawl his wife would be obliged to stay indoors at home, and therefore would not be able to attend the Buddha’s Dhamma discourse the next day.  Thus, the conflicting thoughts of offering or not offering the shawl began to struggle in his mind for the entire evening discourse.  For every thought of offering the shawl, 1000 opposing thoughts arose in the mind.  However, the opposing forces of conflict in his mind were not in proportion; as a valiant warrior can vanquish 1000 ordinary soldiers on the battle front, he conquered his opposing thoughts and succeeded in offering the shawl to the Buddha at dawn.

2) Now let us discuss Internal struggle, which means the effort made to subdue and eradicate negative forces that defile one’s mind.  Out of the two struggles, this internal struggle is more difficult to combat, for which the Lord Buddha had elaborated a detailed strategy in Mahasatipathana sutta including: (a) the targets to be attacked; (b) weapons to be equipped; (c) the time to assault; and (d) the prize of victory.

(a) The 4 targets to be attacked are the material or physical parts of the body; the feelings or sensations; the mind and it’s concomitants; and the dhamma or all mental and physical objects that arise through the six sense doors of seeing, hearing, smelling, tasting, feeling and thinking.

(b) Weapons to be equipped are: Effort, Mindfulness, Concentration, Discriminating Knowledge, and the application of mind into the object.

(c) The time to assault (which in this case means the time to mindfully note) is at the moment when an object arises.  Although mindfulness is of the greatest importance, other faculties of energy, concentration, wisdom and initial application should also be included.  To clarify, let us apply the simile of choosing one target in the body during sitting meditation, such as the abdomen which rises and falls.  One should mindfully note the rising and falling of the abdomen, as the sensation arises.  Also, when thinking, remembering or experiencing any other object that arises through the six sense doors, one should mindfully note the mental or physical phenomena as it arises.  This relentless and mindful noting of all mental and physical phenomena from the six sense doors, as they arise, amounts to the time of assault.

(d) Now, the prize of victory; the benefit of mindfulness meditation is the complete eradication of greed, anger and delusion.  When one incessantly contemplates all objects as they arise through the six sense doors, and clearly perceives their natural characteristics, craving, anger and all other mental defilements are eradicated.

Truly, all living beings, unaware of the arising and passing away of all mental and physical phenomena, become attached to, and perceive objects as permanent, pleasant, and identified with a person.  But meditators, who most attentively contemplate these phenomena, clearly perceive their impermanent, unsatisfactory and egoless nature, at the moment they arise.  In this way, one can completely eradicate the mental defilements of greed, anger and delusion, and attain the successive stages of Path and Fruition, and realize the perpetual bliss of Nibbana.

May all beings be able to fight against the defiling enemies, and gain the perpetual bliss of Nibbana in the shortest possible time.

Sadhu!…     Sadhu!…     Sadhu!

“ THE MIND ”

BY NAYAKA MYITTHA SAYADAW, VEN.U VASAVA

MAHASI MEDITATION CENTRE, YANGON, MYANMAR

Today, my Dhamma talk will provide you meditators with some knowledgeable facts about the mind.  This Dhamma was exhorted by the Lord Buddha in reply to a request made by a deva (a celestial being) while he was residing at Jetavana Monastery at Savatthi, over 2500 years ago.

The mind is defined as the seat of consciousness, thought, volition and feeling.  This consciousness (Vinnana in Pali) furnishes the bare cognition for an object.  It’s character, intensity and clarity are chiefly determined by the inseparably linked three other mental groups (feeling, perception and mental formations).  According to the six senses and six corresponding objects, consciousness is determined as follows:

Conditioned through the eye and the visual object, seeing consciousness arises;  Conditioned through the ear and the object heard, hearing consciousness arises;  Conditioned through the nose and the object smelled, smelling consciousness arises;  Conditioned through the tongue and the object tasted, tasting consciousness arises;  Conditioned through the body and the object felt, body consciousness arises;  Conditioned through the subconscious mind (bhavanga-mano) and the mind object, mind consciousness arises.

It is very important for one to perceive this consciousness at the instant moment of it’s occurrence.  This can only be achieved through diligent mindfulness in accordance with Satipatthana Vipassana Meditation.  If this consciousness is not noted at the very moment of it’s appearance by strenuous contemplation, the true nature of it’s impermanence, unsatisfactoriness, and egolessness cannot be clearly perceived and hence, the delusion of permanence, satisfactoriness and self arises.

While contemplating in accordance with the Buddha’s admonishment of Cittanupassana Bhavana, meditators clearly perceive consciousness as well as mental objects disappearing at the moment of noting.  Whatever physical and mental phenomena arise through the eyes, ears, nose, tongue, body and mind, will disappear when noted.  That is the fundamental character of impermanence.

The consciousness (or mind) is capable of producing a variety of effects in action.  All good and bad deeds are accomplished by the mind.  You are all here because your minds brought you to this meditation centre.  Now let us study the conversation between the Lord Buddha and the deva, on the subject of mind:

Oh! Lord Buddha, what influences and conditions sentient beings?  What sole power induces sentient beings into action?

Oh! Deva, it is the mind that influences and conditions all sentient beings.  All sentient beings have to obey the driving force of the mind, and act accordingly.

The deva, being pleased with the Lord Buddha’s reply went back to his abode.  It was evident that, being deluded by kilesas or mental defilements, sentient beings are motivated to commit evil deeds through the mind.  To cleanse mental defilements, it is of paramount importance that all mental and physical phenomena be noted at their moment of arising.

Through Satipatthana Vipassana Meditation, meditators perceive the true nature of impermanence, unsatisfactoriness, and egolessness for all phenomena, and thereby all mental impurities are eliminated.  After eradicating mental defilements, the meditator will be able to cultivate proper understanding, and finally gain wisdom and freedom from all suffering.

I conclude this Dhamma talk by wishing that all meditators be able to contemplate Satipatthana VipassanaNibbana in the shortest possible time. Meditation diligently, and attain Path, Fruition and Nibbana in the shortest possible time.

Sadhu!…           Sadhu!…           Sadhu!

“ HOW TO SEARCH FOR A NOBLE FRIEND ”

BY NAYAKA MYITTHA SAYADAW, VEN.U VASAVA

MAHASI MEDITATION CENTRE, YANGON, MYANMAR

The title of today’s Dhamma talk is “How to search for a noble or good friend. Kalyana-mitta in Pali, meaning a good virtuous person wishing for one’s welfare and prosperity.A good friend is highly essential for the worldly and spiritual progress.  If one is devoid of a good friend and associated with feign and treacherous persons, one’s life is not only unprofitable, but will meet with disaster.

To cite as evidence, during the Lord Buddha’s lifetime, there lived at Benares in India, a wealthy multi-millionaire named Mahadhana.  Instead of studying and learning education, professional or business management for his livelihood, he squandered all his riches in pursuit of sense pleasures with a group of evil and treacherous companions.  As the time passed on, his wealth became exhausted and he had to lead a life of destitute beggar.  In connection with this episode, the Lord Buddha commented as follows:

(1)  If he had exerted in his first youthful age in association with good friends on business and trade, he could become a top grade rich man in Benares.  If he had joined the Sangha Order in my teaching and strived, he could have attained arahathood free from mental defilements.

(2)  If he had made an effort in his middle age of social life, he could become a second grade rich man and in my teaching, he could achieve three stages of Path and Fruition and became a noble Anagami person.

(3)  If he could only repent in his third final stage and strive, hi could become a third grade rich man in worldly life and he could attain Sakadagami-hood in my religious Order, attaining two stages of Path and Fruition.

Now let us continue to make a note of the conversation between the Lord Buddha and Ven. Ananda.  At one time, while Ven. Ananda was contemplating in seclusion, it occurred to his mind that ” to associate with a noble friend can result in half accomplishment.”  He then expressed his thought to the Lord Buddha to get the right answer.  The Lord Buddha rejected saying ” Ananda, do not say so , ” and continued “Ananda, in this world, by associating with a noble friend one can achieve full accomplishment. ” Indeed, by approaching the Noblest of the noble friends like me, beings attain liberation from afflictions of old age, sickness and death and also freedom from rebirth in woeful states.

Further, let us take a lesson from the Lord Buddha’s discourse on four kinds of friends recorded in Samyutta Nikaya, mitta sutta; While the Lord Buddha was residing in Jetavana monastery in Savatthi, a celestial deva approached the Lord Buddha in the middle of the night and put forth the questions as follows:

Oh! Lord Buddha-

Who could be a good friend for a traveler?

Who could be a good friend in one’s home?

Who could be a good friend in social or business dealings?

Who could be a good friend for the future rebirth?

The Lord Buddha answered the deva’s questions thus.

Oh! Deva one who accompanies the traveler on the journey offers both physical and moral support which may alleviate tiresomeness on the way.

In a home, parents are noble friends because the mother has to bear the foetus in her womb and the father has to provide all the requisites.  From the time of delivery parents have to nurture the newborn through all the milestones of age, breast feeding, teaching all the worldly education for proper and moral behavior, providing all necessary requisites of life to their utmost.

Good social friend or business associate is one who is helpful in times of need both materially and psychologically or who reciprocates in good deeds and work for mutual benefit.  Selfish and one-sided exploiter cannot be taken as a true friend.  Then, a noble friend is not only needed for this single life, but essential also in future rebirths until one attain Nibbana.  Hence, the wise use to say ” Always be prudent. ”

Let us continue to study the Lord Buddha’s exposition with regard to this fact about a noble friend for the future rebirth,  practicing personally with noble intention of generous offering of givers and requisites (Dana), observance of moral virtue (Sila), repeated contemplation (Bhavana), etc.  the ten skilful practices, abandoning the unwholesome deeds (Puññakiriyavatthu).  One can only be at peace when one has these (10) noble friends for future rebirths as companions.

So, may all you meditators be able to search and associate in worldly life as well as noble friends of dana, sila,bhavana for the future rebirths and attain perpetual bliss of Nibbana freedom from suffering.

Sadhu!…    Sadhu!…    Sadhu!

“ HOW TO LIVE WITHOUT ANXIETY ”

BY NAYAKA MYITTHA SAYADAW, VEN.U VASAVA

MAHASI MEDITATION CENTRE, YANGON, MYANMAR

Today, I will deliver a Dhamma talk on living a life free from anxiety or grief.  This troubled state of mind in the pali language is known as Soka.  According to the Abhidhamma,it is Domanassa Cetasika-dukkha-vedana, a mentally painful or disagreeable feeling.  Grief or anxiety is always associated with antipathy and grudge, and is therefore karmically unwholesome.

Everyone wishes to live peacefully and happily, free from anxiety or grief.  Yet, they are inevitably afflicted with grief somehow or other in their lifetime.  When we scrutinize the root cause, it is found that people are immersed in a woeful state due to one of five forms of loss:

When one encounters any of these five forms of loss, one is overwhelmed by anxiety or grief.  Other causes of anxiety or grief include the four Asavas or corruptions:  1. delusion  2. craving        3. wrong view and         4. ignorance.

It is most important to know how to expel grief or anxiety, and it cannot be done through scientific experiments.  It can only be achieved by the Lord Buddha’s Dhamma.  The Lord Buddha has advocated the sure way to eradicate grief in his admonishment of the Satipatthäna Sutta, or The Four Foundations of Mindfulness:  Oh! Dear sons and daughters! “Ekayano.”  There is no other way, Satipatthäna Meditation is the one and only way for you all to attain Nibbana, deliverance from anxiety, grief and suffering.

Now let us study someone who made use of the Lord Buddha’s admonishment to eliminate grief as recorded in the Canonical texts.  The incident took place in the Indian Capital city of Rajagaha over 2500 years ago.  At that time, the Lord Buddha was residing at the King Bimbisara maharaja’s Veluvana garden monastery.  It was the custom of the laity to seek solace from the Buddha, Dahmma and Sangha whenever they were afflicted with calamities.  One day, King Bimbisara’s youthful son, prince Abhaya Rajakumara appeared before the Lord Buddha.  He bowed down in front of Lord Buddha, wailing and imploring to quench his grief stricken heart at the death of his beloved dancing girl.

The accident happened at the height of a party for the youthful prince given to honor his victorious achievements on the battle field. The King father granted his son seven days of sovereign power including all the luxuries and grandeur.  On the last day of festivities, while the young beautiful dancer was charming the youthful prince through her art and craft, she dropped dead at the climax of the garden revelry.

He was so tormented by this harsh catastrophe that he felt as if his heart and soul were burning under a scorching sun.  In the midst of this tragedy, it occurred to him that the Lord Buddha was the only refuge which could alleviate his suffering.  In so thinking, he went to the Lord Buddha immediately after the cremation of the young dancing girl.   On arrival at the Lord Buddha’s monastery, he instantly entreated the Lord Buddha to extinguish his burning heart.  With a sweet compassionate voice, the Lord Buddha consoled him:  “Oh! young prince, bring yourself together, be mindful and not desperate.  Due to your firm attachment to this girl, you have shed an infinite amount of tears at the loss of her in your past existences.”  On hearing the Lord Buddha’s soothing words, the young prince’s grief was alleviated, and he became remorseful at the prospect of continuous rebirths and suffering.

Then, the Lord Buddha continued: “Now be attentive, be cautious and just consider how your body is like a King’s decorated coach which gradually losses it’s grandeur and will finally disintegrate.  Your body, a composite of five aggregates of physical and mental phenomena is impermanent, arises and dissolves moment to moment.  It is unsatifactory, impersonal, and not worthy of attachment.

While listening to the Lord Buddha, the young prince contemplated all physical and mental phenomena.  With clear comprehension, he perceived the impermanence of all meditation objects and their unsatisfactory and egoless nature.  His meditation insight progressed step by step and finally he realized Nibbana by achieving the Sotapatti Magga Ñana.  Thereby, he was delivered from suffering, and was suffused with bliss and tranquility.

So may all you meditators diligently practice the Satipatthäna Meditation, and attain various insights in the shortest possible time.

Sadhu!…    Sadhu!…    Sadhu!

“ FORESTER AND DEFORESTATION ”

BY NAYAKA MYITTHA SAYADAW, VEN.U VASAVA

MAHASI MEDITATION CENTRE, YANGON, MYANMAR

The title of today’s Dhamma talk is “Forester and Deforestation.” Traditionally, people are either categorized as those who live in rural areas or those who live in the city.  In the spiritual sense, however, there is a different perspective.  In the common worldly life, an area of land covered by trees and undergrowth is called a “forest.”  In the spiritual sense, the mental defilements of greed, anger and delusion are regarded as thick forests, and those tainted with these defilements are said to be “Foresters.”  So, even people living in modernized cities are categorized as (Foresters) if they are not yet freed from mental defilements.

Here, we should try to understand the simile of “Forester and Deforestation.”  In the process of deforestation, the forester must:

Let us study an example cited by the Lord Buddha, during his lifetime in the capital city of Savatthi in India.  The five rich men of the city, after consulting with each other, renounced their household lives and entered the Sangha order.  One day, tormented by the death of an ex-wife, laywoman who had been attending to them personally, the five men wailed woefully.  When some nearby bhikkhus learned about their plight, they took them to the Lord Buddha and reported the matter.

The Lord Buddha admonished them in the following way: Oh! Dear son Bhikkhus, clear the thicket from the defilement forest.  The whole mass of suffering arises dependent on the defilement forest of rebirth, old age, sickness, death, sorrow, lamentation, pain, grief and despair.  So dear sons, clear the symbolized large and small trees and undergrowth of gross, moderate and subtle form of defilements.  Cut them down with the sharp iron sword of insight, Noble Path and Fruition knowledge.

Taking the Lord Buddha’s words into their hearts, the five ex-rich men bhikkhus, by establishing firm effort, a foot hold in the ground of morality, holding the wisdom iron sword in their hands of faith, sharpened on the concentration whet-stone, contemplated or cut down the trees and undergrowth (defilements), completed the deforestation process (eradicated the ego and skeptical doubt) and attained noble Path and Fruition knowledge.

May all you meditators complete the above “deforestation” process, and realize the Nibbana in the shortest possible time.

Sadhu!…          Sadhu!…          Sadhu!