BIOENG
BIOENG
BIOENG
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Table of Contents
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Sun Lun Sayadaw Gyi biography
To the SaÑghā, the true Sons of the Buddha who has crossed over
to the yonder shore of SaÑsarā with its immense extent of repeated
existences comparable to the great ocean.
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Sun Lun Sayadaw Gyi biography
AnantaguÓa SampannaÑ
MahātheraÑ VissutāhaÑ
SāsanaÑ CÊradhātāraÑ
Vandāmi GarusādaraÑ
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Forward
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Sun Lun Sayadaw Gyi biography
‚May all Beings attain Nibbāna easily and quickly in this very present
life.‛
Sayadaw U Wara
Kaba Aye Sun Lun Meditation Centre
th
7 Mile, Thanlarwaddy Road, U Lun Maung Street.
Mayangone, P.O ; Yangon, Myanmar.
Tel / Fax : 951 – 660860
E-Mail : - [email protected]
Web: www.sunlun-meditation.net
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Sun Lun Sayadaw Gyi biography
Preface
The late Sun Lun Sayadaw was born at Sun Lun village in
Myingyan district. In the first part of his life, he worked as public
servant in a government office. In his second period of life, his meager
salary could not meet his family need and so he resigned from
government service and worked as a cultivator. Fortune favored him and
he prospered. He was bent on a religious life. He donated lights at the
pagoda where he made his solemn wish to be able to devote himself to a
religious life. Meanwhile, prophetic saying were afloat regarding the
resurgence of religious activity in the land. These sayings were taken as
good omens for him to turn to religion. He practised hard in meditation.
In twelve months, he had progressed so much that he made up his mind
to leave household life and become a Bhikkhu. He first joined the Order
of Bhikkhus as novice (SāmaÓera). After eight days as a SāmaÓera, he
won Arahatta-phala with a Taint-free mind, a Senior Disciple and a True
Son of the Buddha.
There after, he was raised to a full-fledged Bhikkhu. For thirty one
years he taught Vipassanā practice to his followers and led them along
the way to Nibbāna; the Deathless Dhamma. In the year 1314 ME, on
Saturday, the 9th waning day of Kason (May) at 4:55 pm, he past away to
the Nibbāna, the blissful domain of Buddhas, Pacceka-Buddhas and
Ariyās. His demise is just like the setting of the sun for the world at
large.
Sun Lun Sayadaw has bequeathed to us this simple method of
Vipassanā practice.
This method in its true spirit is made public for the benefit of
serious meditators, by the Venerable U SobhaÓa, principal Bhikkhu at
Sun Lun Gu Kyaung monastery, in whom the late Sun Lun Sayadaw put
his implicit faith. The method of practice is shown in its original style. A
few illustrations are added for the inspiration of readers.
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Sun Lun Sayadaw Gyi biography
All the surplus accruing from the sales proceed of this book goes
towards a separate fund for use in the maintenance and repair to the
Than-Tha-Yar-Aye Pagoda, where the fresh remains of the late Sun Lun
Sayadaw lies and also for use in the spread of Samatha and Vipassanā
practices of the Sun Lun Tradition. Considering the noble purpose for
which the sale proceeds from this book is being earmarked, it is earnestly
hoped that no unauthorized publication of the book will ever appear.
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Sun Lun Sayadaw Gyi biography
(This detailed life story is a record of what was heard from the mouth of
the late Sun Lun Gu kyaung Sayadaw of Myingyan.)
It is the inherent nature of an Ariyā to be obsessed with a persistent
desire for escape from the perilous round of rebirths, characterized by
constant perishing of mental and material phenomena. One such Ariyā to
be, faring in SaÑsarÈ’s innumerable existences, happened to be born as a
parrot during the time of Kassapa Buddha who appeared in the Bhadda-
kappa (the present world) which is blessed by Five Buddhas.
One day, the parrot happened to meet Kassapa Buddha. Being
endowed with innate wisdom, he knew that it was a Noble Personage. He
was inspired to pay homage to the Buddha. He offered a fruit to the
Buddha respectfully with his wings touching each other above his head.
The Buddha out of compassion accepted the bird’s gift and said, ‚May all
your wishes come to fulfillment‛. The parrot watched the Buddha with
revered eyes as the Buddha departed, his little heart full of joy, uttering
‚O, what a good deed I have done!‛ Since the donee was the Buddha
himself and the donor made his gift with strong conviction, the resultant
was bound to be fruitful. The parrot was reborn in the good destinations
of the seven planes of sensual existence under glorious circumstances.
After faring in a number of Celestial realms, he was reborn in the human
world as a great Tikicchaka Physician (N.B. The Sayadaw once said:
‚Those who had met me during my existence as a great Physician will
come to me now and take up the practice of Dhamma under me.‛)
During the time of Gotama Buddha, the great Physician was reborn as
the famous Barr-mai Sayadaw, mentor to King Man|hā of Thaton,
Thuwanna Bhumi, the great patron of the Buddha’s Teaching. After
passing away from that existence, the future Sun Lun Sayadaw was
reborn as a child of U Thant and Daw Toke of Sun Lun village in the
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‚Amai Bok’s skeins got tangled, who’s there to clear up this mess?
The shuttle moves along amidst the threads of skeins. The ruined stump
of the pagoda emits rays! Ma Khway is dressed in the beautiful longyi of
‘Pondaw’ design with a green fringe and a checkered blue. The weaver’s
gear made of ‘Kyun-bo’ teak puts forth a sound that can be heard from a
distance of ten thousand Y|janās.‛
U San Tin then explained his words as follows: ‚The skeins that are
tangled get entangled when put to the loom, isn’t it?‛
‚Yes, of course‛
‚That being so, U Kyaw Din, the tangled skein called Avijjā
(Ignorance) by far more tangled than the skeins, will have to be
disentangled by you with Sati (Mindfulness). A weaving factory will
appear south of Sun Lun Village. When it does, you will have to promote
the Sāsanā at Kyun-bo-pin-kone (a place where Teak tree grow). When
you take up the work of promoting the Sāsanā, there will be two teak
pillars there. The meaning of the old stump of the pagoda emitting rays
fore-tells the emergence of practice of the Buddha’s Teaching that has so
far been forgotten by the people‛.
‚Oh, all humbug, my friend,‛ retorted U Kyaw Din.
‚Just wait and see‛ said U San Tin.
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as is the custom. In case the girls in the procession got their jewellery
lost, it would mean botheration for us. Let’s make it a simple affair‛.
A few days later, they sowed sesame seeds in the field. When the
seeds sprouted there was no rain at the beginning of the rainy season and
the tiny plants withered. Fortunately, they survived till the rains come.
Other fields were not so fortunate: the plants did not survive. U Kyaw
Din’s fields yielded forty baskets of sesame, exactly forty!
True to their words, they pressed the sesame into oil. Daw Shwe Yi
proposed that nine viss of the oil be marked for offering of one thousand
lights; nine viss would be offered to the SaÑghÈ. U Kyaw Din asked her
how many Bhikkhus would be the donees. Daw Shwe Yi said ‚four
Bhikkhus, and two viss to be donated to each. The remaining one viss
should see to the congregation at the ceremony‛. And U Kyaw Din
agreed.
On the full moon day of Thadingyut (October) 1281ME, the couple
made their light offering at the pagoda south east of the village. At the
congregation, where they listened to the sermon of the SaÑghā and
poured the consecration water. They gave to their guests pickled tea
leaves, cheroots and betel - as was the custom. Meantime, U Kyaw Din
was at the pagoda watching the burning little lamps of oil. He observed
how the tips of the wicks turned black and the oil boiled. The sight
moved his mind greatly. So much so that goose-flesh appeared on his
skin. He was shaking violently. ‚Oh, it’s very extraordinary,‛ he thought
himself. If I were to make a wish now, my wish will become fulfilled.‛
He felt convinced about it. So he made the wish: ‚May I become a
Bhikkhu. May I teach Dhamma to the people. May they follow my
example in the practice as instructed by me.‛
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Buddha Image properly arranged there and we shall all gather together
for regular worshipping sessions. That way I hope I can get happiness.‛
‚You please yourself, friend,‛ said U San Tin.
‚Then come early tomorrow morning. Let us gather some bamboo and
put up a pandal.‛
U Kyaw Din asked again, ‚Then, how does one go about it?‛ U Ba
San simply replied, ‚In-breaths and out-breaths, that’s Ānāpāna,‛ and
went into the pandal. Those two words from his guest encouraged him.
With a glad heart, he went into an extension of his house at one side, sat
in an easy chair fitted with a gunny cloth as seat, and started noting. ‚Ah,
this is in-breath, this is out-breath‛, ‚Now he was on the way. He
continued the practice of in-breathing and out-breathing seriously and
zealously. He was full of confidence for success. He had great
conviction. And he worked energetically. One day, a neighbor U Shwe
Lok, came and remarked. ‚Awareness must be present.‛ U Kyaw Din
asked, ‚How is awareness to be present?‛ And U Shwe Lok answered.
‚Well, it’s that you must be aware of what you are doing.‛ ‚What’s the
benefit of it‛ asked U Kyaw Din? ‚That is meritorious,‛ U Shwe Lok
replied: ‚If that is meritorious,‛ said U Kyaw Din, ‚I will do it.‛
U Kyaw Din practiced awareness in his work. When he chopped
dried stalks of corn stems for cattle feed, he kept aware of every stroke
of his cutting blade. In this way, he earned much merit while he finished
the work more efficiently. His Insight got developed for developing
awareness. In breathing, he kept aware of the touching of air at the tip of
the nose. In walking, he kept aware of each touching of the sole with the
ground. In weeding or in digging or in drawing water at the well, he kept
aware of every movement.
At every odd moment by day or by night he practiced mindfulness with
full awareness- at home or on the field or in the Maung Yin Paw ravine,
an out of the way place. There at the outskirt of the forest, he would
meditate overnight. He gained concentration, thanks to his conviction and
energetic effort. He saw multi-colored lights which he thought to be the
multi-colored hues of the Buddha’s Rays. This give him encouragement
much impetus. Not long afterwards, he saw a little ball hovering around
his face. As he watched it with keen interest, it rose slowly upwards. He
followed it as it rose till he found himself amidst the clouds.
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U Kyaw Din continued with his work. Daw Shwe Yi was fretting
all the time. She pulled out all the bamboo strips that made the flooring
of U Kyaw Din cot (bed) and pushed him down. She pulled out all the
bamboo strips so that no flooring was left, U Kyaw Din did not move
away. Instead, he squatted on the beam of the cot. At last Daw Shwe Yi
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gave in. She replaced the bamboo strips on the cot (bed). U Kyaw Din
said to her, ‚Why are you disturbing my work?‛
‚I intend to be struck by you‛ she replied.
‚Dear wife, I shall never strike you. Try and talk me out of it.‛
‚You good for nothing man, keeping numb all the time like Prince
Temiya {of the scripture story (Jātaka)]. If you are so keen to meditate,
why won’t you wear the yellow robes and stay at the monastery?‛
Daw Shwe Yi kept up her fretting and fuming every day. U Kyaw
Din kept patient since he was not still successful, like the aged Upaka of
the scripture story.
On another occasion, when U Kyaw Din was meditating, Daw
Shwe Yi let-loose her cow from the tethered post and cried to her
husband, ‚Look! The cow has gone loose from her post, U Kyaw Din,
you go after the cow, quick!‛ That cow was dangerous one, use to
attacking anyone coming near her. However, on this occasion she stood
still without attacking anyone. Daw Shwe Yi got furious. Stamping her
foot hard on the floor, she railed against her husband who seemed not to
notice her and continued with his meditating work. He progressed in his
practice. His ability to be mindful on Sensation in the body developed.
When others used abusive words against him, he felt displeasure. His
mindfulness told him, ‚Look, anger has arisen in you.‛ At that same
moment, he could choked his anger. He was encouraged by his fortitude
due to constant mindfulness. He was pleased to remember that before he
practiced mindfulness, he would certainly have slapped that abusive
person on the face. Likewise, when he saw a pleasing form he felt
pleasure. He understood that pleasure as greed. The eye merely saw the
eye-object. The pleasing form was merely perception. It has nothing to
feel pleased. Similarly, whenever he heard a sound, he understood it as
perception of hearing; and whenever he touched some tangible objects,
he understood it as perception of touch; whenever he smelt some odour,
he understood it as perception of smell. In any of these perceptions he
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did not allow any pleasure or displeasure to arise in his mind. In this
way, he had some understanding of the working of the mind in regard to
sense objects.
One night, when U Kyaw Din, keeping mindfulness, fell asleep. He
had a dream like this. He got into a booking office of a railway station
where he bought a ticket. The station-master gave him four tickets. He
took them and put them in his pocket. Soon the train started and he woke
up from the dream. Not long afterwards, he had another dream. He saw
in the dream an ox running towards him. He grabbed the tail of the
animal. The tail broke loose from it and he had the tail left in his hand.
Just then, he woke up from the dream. U Kyaw Din interpreted the
dream. It portended, he thought, in that later part of the Buddha’s
Teaching, he was going to break loose from the woeful world. Greatly
encouraged by the dream, he put forth his effort.
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not open any conversation with him. U Kyaw Din did not care about
what people said, but went on zealously with his work.
The next day, he found that he was free from fear so much so that
he could remain unperturbed even when a thunderbolt fell in front of
him. He went ahead with his work. He felt very much concerned with the
plight of humanity. ‚Ah, these people are so occupied with sensual
objects,‛ he felt. He dreaded living amidst the people. He had a strong
desire to become a recluse i.e, to lead the homeless life of a Bhikkhu.
He reflected on the world to see the enemies that are to be
contended with. He found Greed, Hatred, Delusion and Conceit (Pride).
Of these, he found Greed to be the prime source of trouble. He therefore
worked to get-rid of Greed. His method was Touch-Awareness-
Mindfulness. As one touches something, one remains aware of the touch
and notices the fact with mindfulness. By practising this way earnestly,
greed gets less and less and becomes weaker and weaker. When he
thought of any enemy that would still remain, he realized that his wife
and children and own properties were the closest enemies for him.
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U Kyaw Din was a very unhappy man then. He could not eat
properly. His strength waned. He thought he was going to die. He could
not adjust himself to life around him. So he made a further appeal to his
wife. But Daw Shwe Yi did not yield. Their neighbors took sympathy for
U Kyaw Din and pleaded with the wife saying, ‚Ma Shwe Yi, give your
consent now or he will surely die. Look at how he had starved himself
and how run-down he has become – only bone and skin left of the
man.‛ Daw Shwe Yi was still adamant. She replied to them, ‚O, let him
die. Death is better than separation. I can forget if he was to die but how
could I live alone seeing him as a total stranger? If I were to give my
consent I shall be feeling miserable every time I see him.‛
The friends persisted in their well-intentioned advice until the wife
had to soften her stance. She told them, ‚Well, I shall give him
permission for a fortnight or so.‛ U Kyaw Din then said, ‚Let it be so. If
I did not find suited to Bhikkhu-hood, I shall return home at once but if it
suits me, which depend on my past store of Kamma, let me stay a
Bhikkhu for as long as my good Kamma holds.‛
Even then, Daw Shwe Yi had an outstanding task for U Kyaw Din.
Their land which had been ploughed just recently was waiting the sowing
of crops. She told him to be so good as sow some peas. ‚That’s not going
to take long,‛ she told him. U Kyaw Din had to oblige. He yoked his pair
of oxen and went to the fields. Once on the fields, when U Kyaw Din
mounted the plough and gave his oxen the signal to move, the pair kept
looking back at him and did not move forward. U Kyaw Din then
thought thus, ‚My pair of oxen are usually very obedient. They never
needed any prodding. Formerly, when ever I mounted the plough, they
were always very eager to move, as if vying between each other. Now
they are protesting against me – not wishing me to be working as a
plough-man. If I were to ignore their protestation, there would be no one
more stupid than me. Now is the time for me to be firm in my resolve,‛
so he calculated. Bracing himself thus, he dismounted, dissembled the
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plough, took the handling frame in his hand and leaned the plough-shaft
against a near by tree. Then, unfastening the tether ropes on his bullocks,
he said; ‚Now my good help-mates, I set you free. From now onwards
you and I have parted ways for ever. You may go where ever you wish
to go.‛ He then headed towards the monastery of Bhikkhu U Kyauk. On
the way, he met Daw Tin, who asked him where he was going. He said
he was going to the monastery to become a SāmaÓera (Novice). Daw Tin
said, ‚I’ve got a used upper robe. Take it and don’t let Ma Shwe Yi know
about it.‛ Taking it, he went and saw Bhikkhu U VÊriya (a) U Kyauk who
gave him a lower robe and received him into the order of Bhikkhu as a
Novice. He was named Shin Kavi by the Bhikkhu U VÊriya.
As the Sayadaw U Kavi went forth into Bhikkhu-hood after leaving
the plough-stock leaning against a nearby tree, he was known as ‚Tun-
daung-ko-daw‛ or the Revered one who left the plough-stock leaning
against a tree.
(The Sayadaw U Kavi made his wish to become a member of the
Order of Bhikkhu offering lights at the Pagoda in Tha-ding-gyut
(October) 1281 ME and his wish was fulfilled on the 5 th waning day of
Tha-ding-gyut (October) 1282 ME, just one year after wishing for it.
Shin Kavi lost no time in continuing his meditation practice after
becoming a SāmaÓera. He went alone to Maung Yin Paw ravine and
resumed his practice. After five days of his joining the Order, he was
joined by U Shwe Lok as another Novice who came and lived with him.
One day, Shin Kavi saw a big mushroom by the side of the monastery
and pulled it out of the earth, when a number of mushroom buds came
out along with the big mushroom. He took it as a good omen fore-telling
his successful endeavour, that he was about to free himself from this
earthly existence which is woeful so he went on orduously with his work.
After that he looked around, Sakka and the four Great DevÈ Kings
were gone. On winning the Fourth Path Knowledge, he could see the
whole universe with the topmost realm of Brahmā and the nethermost
(bottom most) realm of AvÊci, realm of continuous suffering. He saw
Sakka and the Four Great DevÈ Kings announcing to the world in
resounding voices that an Arahanta has arisen in the human world and
were urging every one to go and pay their homage to the Noble-one.
After that, living beings closest to him came into his views. There
were guardian spirits of the earth, guardian spirits of trees and also
DevÈs of the celestial realms. An endless stream of resplendent DevÈs
coming to pay homage to him. He then understood the existence of the
three worlds that is, the world of Sentient Beings (Satta Loka), the world
of Volitional Activities (Sa~khÈra Loka) and the world of Physical Base
(Okāsa Loka). As well as the three kinds of Internal world, the three
kinds of External world. The world of Sentient Beings (Satta Loka), the
world of Volitional Activities that condition the life of Beings (Sa~khÈra
Loka) and the world of Physical Base (Okāsa Loka), he knew as the three
kinds of External world. The three Internal world are Mind, Mental
Concomitants and Corporeality he understood as the world of Sentient
Beings (Satta Loka). The conditioning factors that cause the arising and
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(Q). Who is the builder of the house in the three spheres of existence?
(A). Craving (TaÓhā) is the builder, Venerable sir.
(Q). There are in the world, two types or categories, those that enjoy
pleasure and those that suffer pain. Which category would you
call is truly in existence?
(A). Both of them are truly in existence, Venerable sir.
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(Q). Are there in the world, the killer and the killed?
(A). Yes, there are, Venerable sir.
(Q). Is it correct to say that one who kills another falls to Niraya?
(A). It is correct, Venerable sir.
(Q). There is the belief that (in the world) there is the killer and the
killed. There is another belief that there is no killer and none that
is killed. Which of these two views are the correct view, and
which the evil view?
(A). Apart from Corporeality and Mentality, both those views are to
be called evil views, Venerable sir.
(Q). Could one who does not comprehend Ultimate Reality fulfill the
ten Perfections (Pāramīs)?
(A). No, Venerable sir.
(Q). Of the two truth, the Conventional Truth and Ultimate Truth, can
one who only knows Conventional Truth realize the Magga
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©ÈÓa?
(A). No, Venerable Sir.
(Q). Of the two views, the evil view and the correct view, when does a
view become the right-view?
(A). A view becomes right view when begins to be free from mistaken
belief (Diţţhi) and doubt or vacillation (Vicikicchā).
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On the following night, Shin Kavi heard these words into his ears
without seeing anybody. ‚©āÓadassanaÑ vividhaÑ.‛ He replied, ‚©āna
means knowledge; vividhaÑ means diverse or many.‛ The unseen voice
responded, ‚Good! Good! ‛ In the morning Shin Kavi related that strange
incident to the Sayadaw who said to him, ‚your answer was quite
correct.‛
One night Shin Kavi heard a voice which said,
‚Renounce your Œyusa~khÈra (Life Principle)!‛ which in
ordinary parlance
meant, ‚Do will your death.‛
Shin Kavi replied ‚No, I won’t.‛
said to him, ‚ Renounce your Life Principle!‛ and who beseeched him to
refrain from preaching the Four Truths. Shin Kavi told the Yay-lai
Sayadaw that he believed that the stranger was not MÈra himself. ‚MÈra
is a good person. It must be some one in MÈra’s service.‛ Then after a
few days, two girls wearing red flowers in their hair visited the
monastery in the night. Shin Kavi reprimanded them, ‚What business
have you got here?‛ And the two spirits left the monastery compound.
The Shwe-Myin-Tin pagoda, a gilded pagoda on the eastern
embankment of Meik-hti-lar lake, in those days was in ruin. It had been
used by the British troops as a signaling point. The Yay-lai Sayadaw
asked Shin Kavi whether the ruined pagoda would find some donor who
would repair it. Shin Kavi used his Super-normal powers and told the
Yay-lai Sayadaw that a repairer would be forthcoming. The Sayadaw
wanted to know whether the repairer was going to be a Bhikkhu or a lay
person. Shin Kavi applied his mind to the question and told the Yay-lai
Sayadaw the detail of the would-be repairer, that he was wearing in a
longyi of such and such design and was walking in front of his pukka
building. The Sayadaw sent a man to the place mentioned by Shin Kavi
and had the details of the observation carefully recorded along with the
name of the person observed. Later, when the pagoda was actually
repaired, the name of the donor who repaired it tallied with the
observation made earlier. (The donor, as recorded were U Kyaw Zaw
and Daw Htay of Meik-hti-lar.)
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Further, the Yay-lai Sayadaw asked the opinion of Shin Kavi on this
saying:-
‚When the reservoir dries up, the birds come,
When the birds come, the fresh fields is made ready,
When the fields is ready, the plough is put to rest.‛
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monk‛. Well, call me by which ever nick-name they like, the fact is that
when one leaves the plough, the rubbish gets cleared up (meaning-the
ignorant multitudes gain Enlightenment). The Yay-lai Sayadaw approved
of the explanation. ‚Yes, Yes,‛ he said, ‚you hit on the nail! (answer is
direct and correct)‛.
Shin Kavi said to the Sayadaw, ‚I do not wish to meditate with the
help of meditation device (KasiÓa) because my faculties as a seer would
become well known and people would come to ask me trace up their lost
cattle (like a fortune teller).
(Q). Tell me, Shin Kavi, about the five Mundane Jhāna?
(A). I am not conversant with the Venerable Sayadaw’s technical
language. Would you kindly allow me to put in my own language.
And Shin Kavi told him about the Jhāna one by one up to the
fifth Jhāna.
(Q). Why? When you advance upwards, is there the need for having a
lower Jhāna as object?
(A). Yes, you have to have the lower Jhāna as object. Venerable Sir,
let me illustrate my point. There is a pit of excrements there, let’s
say. You look at it and dreading it, lest you fall into it and
clamber up to the next stage. The Nyaung-lunt Sayadaw was
satisfied.
the embankment, if the water become shallow, people should make the
bed of the lake deep so as to collect more water. Then the lake would
become quite serviceable. On the same analogy, when someone finds
himself out of luck, it is like a breached lake that needs mending. So if
you are being frowned upon by fortune, you should do deeds of good
merits which has the effect of preventing your ill-fortune and which will
brighten up your fortunes. But how to do it? You can listen to the Parittas
or protective stanzas or to a discourse on Dhamma; you can make
ceremonial offering to the Nine Buddhas; you may build little shrine on
the sandy stretches of river bank; you can put a prop underneath a
sagging branch of the Sacred Banyan tree or make a small bridge on a
public thoroughfare where there are breaches; you can make offering of
food to the SaÑghās. These meritorious deed will activate the dormant
good resultant of past Kamma. They are just like the mending of a
broken reservoir. If you carry out good actions of this sort with a strong
conviction in the Buddha, in the Dhamma and in the SaÑghā, you may
expect the ninety-six kinds of disease to become mollified and to meet
with an upturn of fortune.
You say, ‚BuddhaÑ saraÓaÑ gacchāmi,‛ I go to the Buddha as my
refuge; ‚DhammaÑ saraÓaÑ gacchāmi‛ I go to the Dhamma as my
refuge; ‚SaÑghaÑ saraÓaÑ gacchāmi‛ I go to the SaÑghā as my refuge.
Although you say so, you might forget the Triple Gems as the real
refuges and pay attention to wife and children, as if they were the real
refuges. That often happens, as in my own case when I was a house-
holder. When one puts so much importance in wife and children one
tends to forget the Triple Gems. I am warning you. Don’t let that happen.
I had my own experience of wrongly placing importance on one’s
family. I will tell you how stupid I had been in placing my importance on
wife and children as if they were my refuges. I wanted my daughter to be
well dressed and well adorned with jewellery. I want to get more profit
with which to buy jewellery for my daughter. I thought myself to be
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as truly Asubha (Ugliness). When you see things in their reality, you are
no longer a vain person with vain thoughts, trying to look better than
what you are. This sense of vanity, this sense of false pride, is actually
due to Ignorance, Avijjā.
When one can get money out of the pocket of others, one thinks
oneself clever. This belief is one's false cleverness sends one down to the
four miserable states of Apāya. Remember, a false sense of pride is due
to Avijjā. A false motion of one's own cleverness leads to the miserable
states of Apāya.
When I came to understand that I had put reliance on wife and
family only to fall into misery, I turned to put reliance on the Triple
Gems. I take refuge in the Buddha, the Dhamma, the SaÑghā: BuddhaÑ
saraÓaÑ gacchāmi; DhammaÑ saraÓaÑ gacchāmi; SaÑghaÑ saraÓaÑ
gacchāmi. Because I put my reliance on the Buddha, the Dhamma, the
SaÑghā, I am now freed from the unpleasant duty of ploughing, the
unpleasant duty of reaping the fields, the unpleasant duty of attending to
the call from the headman. Let the big gong at the headman’s place
sound booming endlessly, that's no longer for me, let the big gong break
up due to constant beating, I am not concerned. I am now under the
shelter of the Sāsanā. Oh! How cool it is! How happy I feel! I have no
grain storage to bother about its getting destroyed by fire. I am free from
family ties. There is no one who is to scold me, none to harass me, there
is no one to come crying to me, none to get across against me, none to
frown on me. I feel really peaceful, really happy, really blissful. That's
why it said ‚This Nibbāna is the end of all woeful things‛ Yes, as I look
back to my past I find a vast change in my life.
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Soon after U Kavi had gone forth into Bhikkhu-hood, Daw Shwe
Yi came to the Yay-Lai monastery in Meik-hti-lar and tearfully begged
her former husband to come back. She cried so bitterly that even Yay-Lai
Sayadaw admitted that he felt really moved by her grief. When Daw
Shwe Yi saw that her tears had failed to move U Kavi, she asked only
four things as a favour;
In 1284 ME, U San Tin came to the Yay-lai Monastery and said to
U Kavi ‚Venerable Sir, as I had formerly talked to you as a householder
about the prophecy of how a weaving factory would arise at Sun Lun,
now Venerable Sir, the prophecy has come true. From this year onwards,
the time is opportune for you to spread the practice of Dhamma. May I
respectfully beg of you to be so compassionate as to come back to Sun
Lun and if you would agree, I shall talk to Ma Shwe Yi about building a
monastery. After we have build the monastery (for you), I shall also
become a Bhikkhu.‛ U Kavi conceded to U San Tin's request.
Back at Sun Lun village, U San Tin told Daw Shwe Yi about U
Kavi consent and asked her to build a monastery at Maung Yin Paw
ravine. U San Tin then became Bhikkhu and stayed at this monastery
expecting U Kavi's arrival there. Mean time, he sent Daw Shwe Yi to
Meik-hti-lar to inform U Kavi.
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(Q). When eye and visual object come together does the eye go to the
object, or does the object go to the eye?
(A). Neither of them goes to each other, Venerable Sir.
(Q). If that's so, could we say the visual object goes to the eye?
(A). No, Venerable Sir, (Let me illustrate :) when you look at the sun,
there is the bright sunlight that causes the eye to wink with
discomfort. The sun does not physically enter the eye, nor does the
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(Q). In that Nibbāna, are there shining objects like the sun or the moon
or any bright lights?
(A). No, Venerable Sir.
(Q). Well, well. Suppose someone were to call a block of gold, a piece
of lead. Would that gold turn into the lead?
(A). No, Venerable Sir, it wouldn't. However, Ultimate Reality
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(Q). Tell me, how the ten stages of Insight (©ÈÓa) are developed?
(A). Let's say, a YogÊ practicing Ānāpāna, having gained concentration
and keeps mindful of bodily sensations. At first, he observes the
sensation as perception. In time, he comes to understand the arising
and the dissolution of sensation in its real nature. Then he feels
dread and disgust about the nature of rising and falling in him.
(Q). The ten Insights are to be developed one by one? Is that not so?
(A). That is up to one’s choice, Venerable Sir.
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(Shrine) for you.‛ On hearing these friendly words from the Sayadaw U
Kavi, the Resplendent Personage (King Man|hā) without saying a word
tearfully descended the mountain on the north-east corner. U Kavi noted
the place that the strange person (King Man|hā) wished to have a shrine
built for him. Sayadaw U Kavi saw to its building later, which still stands
today at the north-east corner of mountain underneath a big tree.
Sayadaw U Kavi descended the mountain after he had performed all the
necessary functions.
(NB:- Sayadaw U Kavi applied his mind to the Spirit of King
Man|hā tearfully withdrawing from his presence. He understood that the
Spirit wept with grief as well as with joy. He grieved because although
he had been, in his human existence a disciple of the then Sayadaw U
Kavi, now that he had become a Spirit, he could not talk to the Sayadaw;
he was joyful because of listening to the discourse which he had never
heard before. This was the Sayadaw’s explanation to the people later.)
Some Bhikkhu criticized U Kavi for delivering in worldly affairs.
They expressed their view to Nyaung-lunt Sayadaw who let U Kavi know
about it. Sayadaw U Kavi said to Nyaung-lunt Sayadaw, ‚Venerable Sir!
Let’s say someone in the authority were to confiscate your monastic
premises by exercising his power, how would you feel, would you accept
it without a murmur? If the officer were to say to you, ‚Venerable Sir,
we need your property to do some important task here. Let us do that.
After we have finished you can re-occupy the premises – Then wouldn’t
you be quite agreeable?‛ Nyaung-lunt Sayadaw said, ‚In that case, we
would be agreeable.‛
The lay supporters of Thaton who had been watching the progress
of the Sayadaws with bated breath saw that the operation had been
successful. Previously, no materials were allowed to be put on the
mountain in connection with the proposed SÊmā but now they saw that
operation even a temporary toilet for the Bhikkhus was allowed to be
built at the foot of the mountain. They took it as a favorable sign. They
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said to one another, ‚Now they have received the Bhikkhus well. The
mountain is no longer against the Bhikkhus.
On the day, the site of the SÊmā was to be ceremonially cleared for
demarcation at the time appointed by Sayadaw U Kavi, the meeting of
the SaÑghā was convened. Nyaung-lunt Sayadaw said to U Kavi, ‚Will
you please read this KammavÈcā first.‛ The latter did so without the
slightest fault. When it was the turn of the disciples of Nyaung-lunt
Sayadaw they could not read as well as U Kavi for which they were duly
scolded by their teacher. The Kammavācā reading was completed by
Nyaung-lunt Sayadaw and Yay-lai Sayadaw in turn and the clearing of
the site was officially effected. The stone pillars demarcating the new
SÊmā were then sent up onto the mountain.
The next day, before the official demarcation of the new SÊmā was
performed, an unknown Bhikkhu appeared and asked Nyaung-lunt
Sayadaw, ‚What type of SÊmā are you going to declare?‛ The Nyaung-
lunt Sayadaw replied, ‚A regional type (Nai-thein).‛ The Bhikkhu
remarked, ‚Not proper,‛ giving his reasons. Gyokpin Sayadaw intervened
saying, ‚If you say it is not proper, show us the authority (according to
the PiÔaka). We shall show you proper authority with reference to the
PiÔaka, why it is proper.‛ The unknown Bhikkhu then went away.
Obtaining the approval of individuals living within the area of the
proposed SÊmā who should be asked for permission and inviting those
who should be invited, at about 10 pm in the night, at the auspicious
hour, the signal was given to the Guardian Spirits of the locality by
striking stone and brass bell and the demarcation ceremony commenced.
After the ceremony, Sayadaw U Kavi surveyed the area with his
Supernormal Powers. He saw a Bhikkhu and a Bhikkhu stranger from
another locality conversing each other. From their conversation the
Sayadaw U Kavi knew that the demarcation of the SÊmā was flawed. He
reported what he saw and heard to Nyaung-lunt Sayadaw. They – the
two Bhikkhu were saying between themselves at what hour they were
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(b). Well, now, would U PuÒÒa and U Jāgara have a chat with U Kavi. I
would take a little rest. U PuÒÒa and U Jāgara responded: Venerable
Sir! Do you take some rest. After you have rested, may you enter
into conversation with U Kavi. There upon, Phet-pin-aing Sayadaw
declined to enjoy a rest and entered into conversation with U Kavi
as follows.
(c). U Kavi, we are no more strangers to each other. We have met once
already. So may we discuss things quite freely without constraints?
Responded U Kavi: Very well Venerable Sir. You are free to
admonish your pupil:
(d). In that case, there are certain points that I had not raised at our
previous meeting at Abyarr village because then we were total
strangers and also because both of us were visitors there: Now, may
we take up those points now?
(Q). How do you engage your mind in the Sāsanā, considering the fact
that there are two ways about it, the learning aspect (Pariyatti) and
the practice aspect (PaÔipatti)?
(Q). Why won’t you dwell solely in the Ultimate Reality? Why do you
allow your mind to think about mundane things?
(A). I am not able to devote my mind solely to the Ultimate Reality. As
the burden of this body is too heavy, I find it to turn my mind to
Mundane things at times out of sheer necessity.
(Q). Well, let’s set aside giving attention to Mundane matters. How do
you apply your mind to the Ultimate Reality, the Supra-mundane?
(A). I apply my mind to what I have comprehended.
(Q). If so, let’s leave aside other references to the PiÔaka, but you go
according what is said in the ‚Abhidhammattha sa~gaha,‛
‚MaggaÑ phalaÒca nibbānaÑ paccavekkhati paÓÔito‛, i.e.
paccavekkhaÓÈ?
(A). That’s’ true, Venerable Sir.
(Q). If so, in attending the mind in Magga phala and Nibbāna and in
attending the Mind in Conventional Truth, which of these two
things do you find more difficult? ‚Is the former more difficult?‛
(A). As I see it, Venerable Sir, neither of them is difficult.
moment not even lasting the time to take in explaining it. Phet-pin-
aing Sayadaws: Yes, please go on.
As soon as the cause of all misery is comprehended, that
cause is destroyed by Path-Knowledge or Magga ÒāÓa. At that
moment Mind, Mental Concomitants and Corporeality are
immobilized, losing their wanted functioning. Thus the cause effect
chain gets broken. That is Nibbāna. Immediately thereafter, Phala
consciousness follows. That is what I have perceived myself,
Venerable Sir.
(Q). Wait a moment! When Magga ÒāÓa arises did you notice it clearly?
(A). No, Venerable Sir. I knew it clearly only on reviewing my own
mind.
(Q). Is it true that you knew it clearly only when you reviewed your
experience later?
If a tree is cut down but its roots are left intact, it will grow again.
Likewise, if latent craving is not rooted out by Magga ÒāÓa, round
of woes (i.e birth, ageing and death) arises again and again.
(Dhammapada v338)
(Sā) Then you had had no PiÔaka learning. How could you
practice Vipassanā in the correct way?
(U Kavi) I followed the instructions of my teachers.
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(Nā 1) Well, but you are off the track. Remember the case of
two Bhikkhus during the time of the Gotama Bhuddha.
One was an Arahanta, the other a learned Bhikkhu in
the three PiÔakas. The latter ( the learned Bhikkhu)
thought of reprimanding the former (Arahanta)
accusing him for neglecting the learning. The Buddha
saw the gravity of the mistake in the part of the learned
Bhikkhu for wrongly confronting an Arahanta with
queries. Accordingly, the Buddha intervened by asking
questions to the Arahanta. Mind you, Venerable Sir, the
correct way of practice is best known only to
Arahantas.
(Nā 3) Hold it, U Nārada! Let me continue with the Myingyan
Sayadaw U Kavi. Well, Venerable Sir, in the interest of
the three aspects of the Sāsanā, you had better describe
your lack of learning using some circumlocution.
(U Kavi) I am being outspoken about myself, Venerable Sir.
(Nā 3) Had you not better get some learning? Would it not be
for a greater benefit for the Sāsanā if you were to
preach Dhamma when you are equipped with the
necessary learning?
(U Kavi) I believe my resultant kamma (VipÈka) is too poor to
make me learned. I have no mind to learn and I don’t
think I can do it.
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(At this point rain came down and the party had to go upstairs)
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(Nā 1) NO, no! The Buddha has hundreds of disciples. Did the
Buddha have attachment to them?
(Nā 3) U Nārada, you are being impudent!
(Nā 1) I am not being impudent. You are off the track.
(Nā 3) I want to hear from the horse’s mouth (i.e, to hear your
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(Phet pin aing Well, well. Don’t quarrel! When an Ariyā contemplates
Sayadaw) on his attaining Magga, he has no more to describe it,
he just knows he has attained Magga.
In the evening of the 14th waxing day of Wasou (July), 1292 ME,
Taungthar Sayadaw U AggavaÑsa (Agga-mahā-paÓÔita title holder),
residing at the forest abode of Taungthar, visited U Kavi of Myingan.
Having a courteous and complimentary conversation with U Kavi,
Taungthar Sayadaw made enquires into the Meditation practice of U Kavi
with a view to the progress and prosperity of the Sāsanā.
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(Q). I have learnt about U Kavi with great pleasure and was very eager
to see you. Now I am so glad to have the opportunity to see you.
(A). I am also very eager to see your Reverend since the time I had
heard of your reputation in learning. I am very pleased to see you
now.
(Q). How does one proceed after having won Magga Knowledge?
(A). One proceeds again beginning from the Insight into the three
salient of things
(Sammasana ÒāÓa).
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To break the turning of the SaÑsaric Wheel, the YogÊ should keep
his attention on the sense-door, i.e. sense-door of the body. It is because
of the five sense-doors such as eye, ear, etc. The body-door is most
appropriate for the YogÊ’s intuition to observe clearly so that it makes for
the arising of the Insight into distinguishing between Mind and Matter.
Other sense-doors such as eye also may be attended to, but they
are very subtle to know for the sluggish intuition of the YogÊ so that the
Insight into Mind and Body will not arise easily. That is why the body-
door is recommended.
The body is susceptible to touch. Whenever the body touches
something, awareness of touch is present to the keen observer. A YogÊ
has to be so alert as to be aware of the touch. He has to be mindful all
the time.
When the body-door feels the Sensation of touch, contact (Phassa)
between sense-organ (body) and sense-object, Sensation (Vedanā) arises.
It is called Phassa in Pāli. As a consequence of Phassa, Sensation or
Vedanā arises. It is for the YogÊ not to allow this Vedanā to develop into
TaÓhā (Craving), Upādāna (Clinging) and SaÒÒā (Perception).
Mindfulness is needed for that: the process is to be stopped at Vedanā,
and must not go further.
In attempting to break the continuity of Vedanā proceeding
towards TaÓhā, etc, there are two kinds of Vedanā; _ Vedanā SaÒÒā and
Vedanā PaÒÒā. The former isperceiving things in the (usual) Mundane
concept of form; the latter is perceiving reality or realizing things as they
truly are (without the misleading concepts of form etc,).
If only one can foster Vedanā PaÒÒā by blocking of Vedanā
SaÒÒā, there will arise Insight into the fear of the arising of phenomena
(Udayabbaya ÒāÓa). As the mind becomes attuned to that Insight, it gets
purer and clearer gradually. When the mind is purified in this way and
the practice of awareness of touch at the body-door has become second
nature to the YogÊ, mindfulness will get established. Consequently at that
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Sun-Lung-Gu Kyaung
In Wasou (July) 1285 ME, U Kavi handed over his monastery (at
Maung Yin Paw ravine) to his friend Bhikkhu U Vijaya together with lay
supporters and on the first waning day of Wasou at the start of rains-
retreats, went to live alone beneath a Kutch tree by the side of Sun Lun
creek. He lived on a cot with bamboo strips as flooring. U Bho of Nat-
nyun village (later turned Bhikkhu and known as Venerable U Indriya)
built for U Kavi a monastery with two bays, together with a latrine. It
was then called the first Sun Lun-chauk-kyaung. Later, meditation caves
multiplied there and the place came to be known as Sun Lun Gu Kyaung,
the name that stands till today.
Sun Lun Gu Kyaung with the monastery where the Venerable
Sayadaw U Kavi resided and the many monastic caves where YogÊ's
work in meditation today is a pleasant spot attracting visitors from far
and near.
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(Sayadaws) Thakhin Nu, when you are in Yangon, did you not hear
the news, ‚There is Bhikkhu U Kavi at the Sun Lun Gu
Kyaung in Myingyan‛?
(Nu) Yes, Venerable Sir, I did.
(Sayadaws) Well, since you have eaten pork before, you want to eat
it now and as you want to eat it, you eat it. You will eat
it in future as well. Have you ever eaten dog's flesh?
(Nu) No, Venerable Sir, I haven't.
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(Sayadaws) Since you have never eaten dog's flesh, you do not
want to eat it now. And as you don't want to eat it now,
you don't eat it now. You are not likely to eat in future
as well. Since you had listened to this kind of
discourse, you wish to hear it now. Since you wish to
hear it, you are listening to it now. And you will have
to listen to it in future as well.
(Sayadaws) While you are meditating, does your eye look here and
there?
(Nu) No, Venerable Sir, it doesn't.
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(Sayadaws) When you practice that way, reaching nearer and nearer
the Path, Insight into the rise and fall of composite
phenomena (Udayabbaya ÒÈÓa) will develop. This
Insight will be the cause of what do not exists in Truth
and Reality as well as what do exist in Truth and
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(Q). Venerable Sir, please tell us fully, how Latent Defilements are
rooted out by Path-Knowledge?
(A) Lay supporter, there are: Vision, Dhammas that need to be
perceived; Dhammas that discriminately understand things,
Dhammas that need to be understood with discrimination;
Dhammas that forsakes or gets rid of things, Dhammas that need
to be forsaken or got rid of; Dhammas that bring Cessation. A
YogÊ who practices Vipassanā, on understanding discriminately
that the three factors of Mind, Mental Concomitants and
Corporeality clearly perceives that these three Dhammas are
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Queries by U Nu
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(Q). Where in this body lie latent the fifteen hundred types of KilesÈs
(Mental Defilement), Venerable Sir?
(A). If you wish to know, try to understand Jāti (Rebirth), Jāti lies
dormant in Sentient
Beings.
(Q). How should one understand the Bha~ga aspect, Venerable Sir?
(A). When a YogÊ has established concentration by observing his own
body with mindfulness, he will discriminately understand Mind,
Mental Concomitants and Corporeality. When he understands them,
he will investigate into the Cause of allwoeful things and he will
come to understand that Greed or Craving is the Cause. At that
moment of understanding Magga Knowledge eliminates all latent
defilements. Thereupon, the process of Arising-Momentary
Existence and Dissolution (Upāda-®hiti-Bha~ga) is stopped: it
ceases to function. That Truth of Cessation is what I referred to as
the Bha~ga aspect.
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(Q). Venerable Sir, you talked about touch and awareness. Does
awareness happen by itself? Or is it in combination with any other
factor?
(A). It needs another factor.
(Q). Please explain the meaning of the popular saying ‚Four Trees are
there in the human world. To kill something pour cold water, to let
something to grow, pour warm water‛?
(A). You have heard of the three worlds, the world of Humans, the
world of Devās and the world of Brahmās, haven't you?
(Yes, Venerable Sir.)
Where have you heard the Buddha appeared?
(In the human world, Venerable Sir)
been said, ‚Four Trees are there in the human world.‛ ‚To kill
something, pour cold water‛ means to eliminate Greed, Hatred and
Bewilderment, you must practice the Eightfold Ariya Path. ‚To let
something to grow, pour warm water‛ means to let Greed, Hatred
and Bewilderment prosper, you pour the warm water of these
defiling Dhammas themselves.
(Q). What is the significance of the popular saying which says: ‚There
is no firewood in the three thousand Y|janā stretch of the great
forests. There is no water in the vast stretch of the river. The six
brothers do not have a single sister‛?
(A). The Buddha and the Ariyās live in the three worlds of the Sensuous
sphere, the Fine-material sphere and the Non-material sphere. Since
they have exhausted all the defilements and thereby spent all the
fuel that burns in a worldling, there is no fuel (firewood) for them.
Although the mind of a worldling is always taking up various
sense-object like the flow of a river, there is no such flowing with
the Buddha and Ariyās. This is figuratively spoken of as ‚no water
in the vest stretch of the river.‛
(Q). What about the saying: ‚Stretching out one's legs even before one
has begun to sit; dawn has arrived even before day break; cooked
has become the rice even before it is cooked; one has eaten the rice
even before it has been properly cooked; the loin-cloth has been
made even before it has been woven; the loin-cloth has been worn
even before it has been stitched?‛
(A). All those things refer to thought, Vitakka. (i.e., the swiftness and
volatility of thought).
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(Q). Does a Bhikkhu who sheds his own blood incur a breach of the
Vinaya Rules?
(A). Yes, he does.
(Q). I have learnt that a certain Bhikkhu in the days of the Buddha, cut
his throat and while suffering the pain thereof become an Arahanta
and died of the pain. Did that Bhikkhu become an Arahanta having
incurred of the Discipline?
(A). He did become an Arahanta, but he did not incur a breach of the
Discipline.
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It’s the same in the case of that Bhikkhu who won Arahantaship.
He was free from fault.
(Yes, Venerable Sir, I understand.)
(Q). May I ask one question, Venerable Sir. In the MahÈ Vagga PÈÄi of
the DÊgha Nikāya, we read about the remains of the Buddha being
distributed by BrahmaÓa DoÓa, that PÈÄi is said to be spoken by the
Buddha. Did the distribution of the relics take place before the
Buddha passed away? Or who did distribute them?
(A). Who spoke the words, "Thus have I heard"?
(Very well , Sir, I understand)
(Q). May we know the five things that a Bhikkhu should understand?
(A). They are:
(1). A Bhikkhu should understand his aspiration.
(2). He should understand his sphere of activity.
(3). He should understand the upholding.
(4). He should understand the constant exercises of his mind.
(5). He should understand the culmination.
belong to?‛ Vidhura replied, ‚I am one of the ten kinds of slaves of the
King. So I belong to the King‛. Young KaccaÒÒa then addressed the
people, ‚you hear what Vidhura said? He said he belongs to the King‛.
And so he demanded of the King to give up Vidhura.
The King bid for seven years to wait. KaccaÒÒa would not listen to
it. The King pleaded to wait seven months. Still KaccaÒÒa would not
agree. At last he pleaded to wait seven days, to which KaccaÒÒa felt
obliged to agree. The King sent for Vidhura and said to him, ‚Vidhura,
here is my command to you: seven days from now, you will follow
young KaccaÒÒa wherever he might lead you to‛. Then he turned away.
On hearing the King's command, Vidhura murmured to himself, ‚Alas,
what a dull head the King is. You have disgraced yourself. Everyone will
be heaping you with the blame for given up such a wise person as myself
to the enemy. The King has failed to notice the peculiar characteristics of
this person, so he does not know whether the youth is a human as he
poses himself or a non-human. For I have noticed these things in him.
His soles are short at the hind parts; he never winks, he casts no shadow.
These are characteristics of a non-human. I do not mind being called
away by an enemy but what a disgrace the King has suffered on account
of his foolishness‛. Then young KaccaÒÒa was taken to the home of
Vidhura.
There, Vidhura called up the family and taught Vipassanā practice
clearly like this. Be mindful in all your activities in going be mindful, in
eating be mindful, in going to bed be mindful. In going, as your sole
touches the ground, be mindful of the touch. In eating, be mindful of the
hand as it touches the food. Be mindful of the action in carrying the food
to the mouth; be mindful when you put food into the mouth; be mindful
when you munch the food, be mindful as you swallow the food.
In sitting, your body will touch the floor; be mindful of the touch.
Before going to bed, worship the Buddha, keep the precepts, send MettÈ
to all the world, share your merit to all the world, donate your body to
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the Buddha. Make your wish like this: ‚Our master of the house has been
taken away by the enemy. May he come back home soon‛. Before you
fall asleep, note the air rushing against the nostril in your breathing in
and out. Be mindful of the touch between air and body. In these various
ways, always keep mindful of things. As Vidhura was giving these
instructions on mindfulness, a battle was raging in the mind of Young
KaccaÒÒa: ‚Alas, Vidhura is a man of virtue. If I were to kill him and
take his heart, I would be committing a grave misdeed. If I fail to get his
heart, I would miss my IrandhatÊ. I must get his heart. But I won't kill
him myself. I will make my horse kill him.‛
Thinking thus, being driven by Craving, KaccaÒÒa dragged down
Vidhura from his raised seat, bound his hands and feet and handled him
roughly. He tied Vidhura at the tail of his horse and said to him,
‚Vidhura, I am going to ride my horse with you tied at the horse tail.
Keep your mind steady. I am going rough!‛ So saying, he rode up to the
mountain, which was one Y|janā high.
Thereupon, the Guardian DevÈs of the mountain and the trees gave
protection to Vidhura so that he did not suffer even a headache. After
some rough riding KaccaÒÒa run-in his horse, looked back from his seat
and asked:-
‚Vidhura! Are you still alive?‛
‚Yes,‛ answered Vidhura. ‚I am still very much alive.‛
‚Have you magical amulets on your body?‛
‚No, I haven't any.‛
‚Do you possess supernormal powers?‛
‚No, I don't.‛
‚Then what have you got?‛
‚I have Seven Virtuous Dhammas.‛
KaccaÒÒa attempted at the life of Vidhura again for three more
times but to no avail. Then he thoughts, ‚Vidhura says that he carries no
amulets on him, that he does not have supernormal power but that he has
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bent knees. I am willing to tell it‛. At that, KaccaÒÒa said ‚Very well, Sir,
please sit on this piece of cloth,‛ and spreading a garment on a mound,
made his request respectfully with bent knees. Then Vidhura gave his
discourse. The Seven Dhammas of the Virtuous are these: Saddhā
(Conviction), SÊla (Morality), Suta (Wise Knowledge), Cāga (Liberality),
PaÒÒā (Wisdom), HirÊ (Shame to do Evil) and Ottappa (Fear to do Evil).
Young KaccaÒÒa said, ‚O, Vidhura, not to speak of those Seven
Dhammas, I do not even know the meaning of the first of them, i.e.,
Saddhā. May you explain to me it's meaning.‛
Saddhā means Conviction in one's past actions or (Kamma). When
you tried to kill me by riding your horse with me tied at its tail, you
found me safe and sound. ‚Are you still alive?‛ you then asked me. ‚I
am very much alive,‛ I replied because I will not die till my Kamma
holds. I believe in Kamma and its resultant. I must certainly die one day,
but not now yet. An ignorant person does not understand the natural law
that birth entails ageing, disease and death. So he cannot make peace in a
quarrel. He prolongs enmity. He will quarrel in future too. A wise one
understands the natural law of birth, ageing, disease and death. So he can
pacify a quarrel. He keeps away from quarrelling. He will not enter into
quarrels in future. He understands that he is liable to ageing, disease and
death. This is how I am full of Conviction (Saddhā) as to the law of
Kamma. That is the meaning of Saddhā.
Tell me about SÊla.
SÊla means non-aggression. When you were about to tie me to the
horse’s tail, you bound my hands and feet and handled me quite roughly.
What did I say to you about it? Nothing not only was my vocal action
non-aggressive, what about my physical action? Did I make any move to
free myself? No, nothing. Not only were my vocal and physical actions
non-aggressive, I did not think of any aggression thoughts against you.
These restraints in physical, verbal and mental actions are called SÊla.
Tell me about Suta.
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Suta means being well informed about Dhamma. Hearing the good
doctrine is Suta. When you rode rough shod, you were hearing the sound
of the hoofs but I was not hearing that sound all the time because I was
hearing the voice of Dhamma in my mind. I was reminded of the
Dhamma that I am liable to ageing, that I am liable to disease, that I am
liable to die. That is the meaning of Suta.
Tell me about Cāga.
Cāga means Liberality. Since I attained the age of intelligence, I
had abandoned myself to all. Whoever would abuse me, hurt me or even
kill me, I was prepared to surrender myself to others’ wishes. That is
called Cāga.
Tell me about PaÒÒā.
PaÒÒā means Wisdom. When you untied me from the horse's tail
and threatened to push me down the abyss, what did I say to you? I said,
‚Young KaccaÒÒ. Don't try to frighten me. I am fearless‛. That is PaÒÒā.
Then you assumed the form of a demon and threatened to hit me with
huge club. What did I say to you then? ‚Young KaccaÒÒa,‛ I said ‚don't
try to frighten me. I am not frightened‛. That is PaÒÒā. Then again, you
assumed the form of a big Nāga serpent, coiled around my body and
threatened to hit me on my head. What did I say to you then? ‚Young
KaccaÒÒa,‛ I said, ‚don't try to frighten me. I am not frightened‛. That is
PaÒÒā. And again, you assumed the form of a big elephant and holding
me in your trunk, threatened to trample me. What did I say to you then? I
said, ‚Young KaccaÒÒa, don't try to frighten me. I am not frightened‛.
That is PaÒÒā, I said to you. ‚Although you assumed human form and
name of KaccaÒÒa, I know you as a powerful demon PuÓÓaka. We were
alone in the big forest, whenever your mood change, your facial
expression changed. That I noticed.‛ That too is PaÒÒā.
Tell me about HirÊ.
When you dragged me down from my raised seat, tied my hands
and feet and handle me quite roughly. You tied me around the horse's
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the eye; there are various pleasant sounds; there are pleasant smells; there
are pleasant tastes; there are pleasant tangible objects. Of these two
places, where would you like to build your house? Citta, the master said,
‚O, Kamma the prime actor, I am fond of pleasant sights, pleasant
sounds, pleasant smell, pleasant tastes and pleasant tangible objects, I
would like that sort of place‛. To this, Kamma said, ‚Don’t choose that
place, my dear. It is a bad place to live‛. Citta asked, ‚Why is it a bad
place to live?‛ Kamma explained; ‚It is a ruined place. Land-slides often
occur‛. ‚Never mind the land-slides,‛ said Citta, ‚I am fond of pleasant
visible objects‛. ‚Don’t choose that place,‛ said Kamma, ‚It is subject to
floods‛. Citta said, ‚Never mind the floods. I am fond of pleasant
sounds‛. ‚Don’t choose that place,‛ said Kamma, ‚It is subject to violent
storms‛. ‚Never mind the violent storms,‛ said Citta, ‚I am fond of
pleasant smells‛. ‚Don’t choose that place‛, said Kamma, ‚It is subject to
frequent fires‛. ‚Never mind the fires‛, said Citta, ‚I am fond of pleasant
tastes and pleasant tangible objects. Do build my house at that place‛.
Kamma, the prime actor then asked, ‚May I build it underneath the
earth?‛
‚No, no‛, said Citta, ‚that would suffocate me to death‛.
‚Then, may I build it underneath the water‛ asked Kamma?
‚No, no‛, said Citta, ‚that would drown me to death‛.
‚Then, may I build it in the big storm,‛ asked Kamma?
‚No, no‛, said Citta, ‚I would be carried away by the storm‛.
‚Then, may I build it in the flames,‛ asked Kamma?
‚O! No, no‛, said Citta, ‚I would be burnt to death‛.
‚In that case,‛ said Kamma, ‚I will have a mixture of earth, water,
wind and fire in equal proportions and build your house with that
compound. What do you say‛? To this Citta agreed and ordered, ‚Go
ahead‛. Kamma the prime actor said, ‚I can’t do it myself‛. I have to ask
my man, Utu, the mason.
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There is no point in murmuring about them. You wish for it and you get
what you wished for. If you had not wished for fresh existence, you
would not get it.
However, by simply saying that you do not want a fresh existence,
your wish will not be fulfilled. You must acquire the necessary
Knowledge for which you need to meditate in the Vipassanā practice.
When you have acquired this necessary Knowledge, you will no more
wish for a fresh existence; if you do not wish for it, fresh existence will
not be forthcoming. If no fresh existence arises, you are freed from all
sorts of suffering, you attain Nibbanā.
(A tape recorded Sermon.).
A Blind Worldling ignores Reality and sees things that do not really
exist.
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Set-Kyar-Daung Discourse
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‚A bird in hand is worth two in the bush.‛ Make the best use of the
present opportunity. Muster up the force ‚Bala or Power‛ – that of
Conviction (Saddhā), Energetic Effort (VÊriya), Mindfulness (Sati),
Concentration (SamÈdhi) and Knowledge (PaÒÒÈ); and work for
emancipation from Dukkha. Eliminate the defilements of Greed, Hatred
and Bewilderment – that Ignorance which veils you from the Light of
Dhamma by the practice of VipassanÈ, by remaining mindful of your in
and out breaths, taking cover at nostril. If you work with diligence, you
will win Path-Knowledge beginning with Stream Winner and culminating
in Arahatta magga each according to your store of past merit. Don’t shy
away this time. Don’t be like the drunkard at the Set-Kyar-Daung pagoda
festival.
Incidentally, let me also warn you not to be like the sand-soap
seller. The sand-soap seller used to canvas her soap as superior soap,
whitening detergent. But look at her clothes that are visibly dirty. It is
more important to make yourself clean. No use trying to clean up others.
Don’t try to preach others. Instead, practice Dhamma yourselves. Don’t
be a soap-seller.
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Sun Lun Sayadaw was asked by some one, ‚In who does Dhamma
VihÈra is present‛? The Sayadaw answered the question giving an
anecdote.
Once upon a time King Brahmadata ruled in BÈrÈÓasÊ. A rebellion
broke out in the outskirts of the country. The King sent five captains to
put down the rebellion. The five captains went to the place of rebellion.
When they got to a forest at the border, they saw a thick cloud of dust
caused by the movement of enemy troops. On seeing the dust, one of the
captain thought that the enemy must be quite a big force so that the cloud
of dust is so great he panicked and stayed behind. So only the four
captains proceeded.
As the four went ahead, they saw a grand banner hoisted by the
enemy. One of the captains considered that from judging the grand
banner, the enemy must be a powerful force. So he panicked and was left
behind.
The three captains that were left went ahead. When neared the
enemy, there were fierce voices of the enemy forces crying toward
themselves, ‚Hey, men! Surround the King’s men! Catch them! Go, Go!
Go catch them!‛ One of the three captains panicked at those brave
challenging voices. He believed the enemy was quite formidable and was
too great for the three of them. He panicked and was left behind.
The two remaining captains went into the battle. A fierce battle
took place. They and the enemy forces fought fiercely, many fell. One of
the King’s captains fell, cut down by the rebel leader. Only one captain
was left. He was able to cut the head of the chief of the rebels. Then the
enemy fled. The only surviving captain returned to the city to report to
the King.
I give this story to drive home my point. Those of you Bhikkhu and
SāmaÓeras should never be like the captain who fell merely on seeing the
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cloud of dust stirred up by the enemy. For news of beautiful girls are
always spreading around you. Those news stir up false hopes in some of
you like the false hopes raised in one who hears a secret writing that
directs the reader to the would-be treasure-trove; or like one who listens
to a prescription about medicine that cures this or that disease; or a
Bhikkhu who learn about the King’s Royal Daughter.
Let no false hopes disturb your peace when you hear of news of
beautiful maidens at the homes of rich parents on the main street, the
busy commercial quarters of the town. Any of you who would return to
lay life in the false hope of marrying such a girl would be just like the
King’s captain who fell merely on seeing the dust cloud stirred up by the
enemy.
Those who could remain indifferent to such local news about girls
might see some beautiful maiden on his alms-gathering. Then a Bhikkhu
might think that this is the sort of girl whom people speak with high
praise and fall for her. He might leave the Order in the hope of marrying
that girl. He would be like the King’s captain who fell on seeing the
grand banner of the enemy.
If a Bhikkhu is not shaken by mere sight of a girl, he might be
invited by a girl to call at her house on the alms-round, and there he
might be fed with choice food, with full of friendly hospitality shown to
him. When that feeding and hospitality had drawn into some length of
time the Bhikkhu was led into thinking that the girl had fallen for him.
He would then leave the Order, hoping to marry her. He is like the
captain who fell by merely hearing the fierce threatening voices of the
enemy.
If a Bhikkhu could resist friendly gestures and hospitality, he might
fall victim to the deception of a woman. For instance, a woman might
give plausible reasons for inviting him to her house in the evening. She
would be watching his approach from a front window. When he entered
the house she would go into her room, leaving the door ajar. When the
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Bhikkhu entered the room, he would find her in bed. He would then go
near her bed to find her in some indecent posture. Then the foolish
Bhikkhu was bound to fall from honour. He is like the King’s captain
who was cut down by the rebel chief in battle.
Only the surviving captain who was able to cut down the rebel
chief was like the Bhikkhu who could resist the temptations and conquer
the dangers of sensuality. He alone is the one who has Dhamma Vihāra
in him.
Sun Lun Sayadaw used to admonish his pupils against the dangers
of getting friendly with women-folk. He told them to go on alms-round
stopping at each house in turn and not to sit at any house. If a Bhikkhu
sits at a house on his alms-round, he is liable to get involved in sensual
matters. ‚Don’t wish to be loved by others. If you wish to be loved and
you love others, you will suffer for it.‛ ‚Don’t wish to be popular with
laity. Popularity will prove to be a danger to you like the bombs dropped
from airplanes.‛ ‚Don’t seek fame. Fame brings infamy.‛ ‚Don’t wish to
become famous. Fame built up on flimsy grounds are not lasting.
Genuine fame surrounds one as a natural process, without knowing it.‛
‚Don’t pass over the alms-bowl it is an evil thing to do. I didn’t mean
physically getting over the bowl. What I mean is don’t be fussy about the
alms-food you get. Whether you get some poor stuff or a most delicious
thing to eat, don’t let your likes and dislikes trouble you. If you allow
yourself to frown on the former or to smile at the latter, it means you are
passing over the alms-bowl.‛
‚On your alms-round, watch your mind not to allow Greed, Hatred
or Bewilderment enter it. Watch the sense-doors of eye, ear, nose, tongue
and body against sense-objects that defile the mind. Be mindful all the
time‛.
(A Tape Recorded Sermon).
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1. Their Wish:- They wish to have their own husbands- all of them
without difference.
2. Their Sphere of Activity:- They try to beautify themselves.
3. Their Upholding:- They tend their families, relatives, parents
4. Their Constant Interest:- ‚May not my husband take another wife‛.
5. Their Ultimate Wish:- ‚Let my husband take my words seriously.‛
Let him not take another wife‛.
Discourse on PaÔÈcÈrÊ
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sent His Infinite Goodwill MettÈ to her and made a solemn wish that
PaÔācārī come to Him, listen to Dhamma and understand it.
PaÔācārī came. She tottered along in the direction of the assembly
hall when the Buddha awaited on His throne. At the end of the hall some
kindly person being wise gave her timely advice: ‚Hey, girl! You look
grief stricken and wretched. There, the Buddha is discoursing to the
audience. Why not go near and listen? You will get some relief!‛
On hearing the word ‚Buddha‛, PaÔācārī became stirred and
thought of going near the Buddha. And so she stepped towards the
Buddha at the other end of the hall. The audience called out to her, ‚Hey,
mad woman! Go away! You don’t know the directions of north or south.
You have no clothes on. You have no upper piece of cloth on your
shoulder your hair is disheveled with no flowers. Don’t come here. Go
away!‛ The Buddha then called out to her, ‚O, PaÔācārī, come my
daughter. Come to me‛. Then only the audience gave way to her and she
got near the Buddha’s throne.
Some members of the audience took off the upper pieces of cloth
on their shoulder to cloth the naked girl. The Buddha addressed her
saying, ‚PaÔācārī, you are sorrowing for others. You don’t sorrow for
yourself. PaÔācārī, you are liable to grow old, liable to suffer disease,
liable to die. Don’t you know that there is ageing, there is disease and
there is death‛. And PaÔācārī replied, ‚Yes, Venerable Sir! There is
ageing, there is disease and there is death‛.
‚If there is ageing, disease and death and there is also such a thing as
non-ageing, non-disease and non-death, are you not scared of ageing,
disease and death?‛ ‚Venerable Sir, I am scared of ageing, disease and
death‛. ‚If you are scared of ageing, disease and death, you should seek
the Dhamma that is non-ageing, non-disease and non-death‛. PaÔācārī
asked, ‚Venerable Sir, how should I seek it?‛
If you want to seek the Dhamma that is non-ageing, non-disease
and non-death, don’t love others and don’t love yourself either.
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you think that things are Beautiful (Subha). That being so, whatever you
see is a delusion only, something which SaÒÒā has led into thinking. This
wrong perception of things needs to be straightened up.‛ ‚But Venerable
Sir! How am I to do that?‛
‚You have to practice the Four Methods of Steadfast Mindfulness
(SatipaÔÔhÈna). That practice will remove the delusions. What you need to
do is to keep constant mindfulness. Mind your breathing. As the air
comes into your nostrils, be mindful of the air touching your nostrils. As
the air goes out of the nostril, be mindful of the air touching your nostril.
As you keep mindful of the in-breaths and out-breath, the Four Methods
of Steadfast Mindfulness are fulfilled.
How are the Four Methods of Steadfast Mindfulness fulfilled?
Mindfulness of the touch amounts to practice of Mindfulness of the Body
(KāyÈ-nupassanā). Mindfulness of bodily sensations, both pleasant or
unpleasant is called Mindfulness of Sensation (Vedanā-nupassanā).
Mindfulness of the nature of the touch is called Mindfulness of the Mind
(CittÈ-nupassanā). Not letting thoughts of covetousness (Abhijjhā) and
ill-will (Domanassa) into your mind but simply mindful of both physical
and mental phenomena as they happen, being aware that the risings and
falling go on in their own natural way. is called Mindfulness of
Dhammas (DhammÈ-nupassanā). When the Four Methods of Steadfast
Mindfulness are being developed:-
Mindfulness of the Body (Kāyā-nupassanā) will clears up the
wrong concept of the body as being Beautiful (Subha).
Mindfulness of the Sensation (Vedanā-nupassanā) will clear up the
wrong concept of sensation as being Pleasant (Sukha).
Mindfulness of the Mind (CittÈ-nupassanā) will clear up the wrong
concept of thinking about things as Permanent (Nicca).
Mindfulness of the Dhammas (DhammÈ-nupassanā) will clear up
the wrong concept of thinking oneself as an individual ego or Self (Atta).
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PaÔācārī applied her mind to the grief within her. Almost instantly,
she saw the light of Dhamma. She exclaimed, ‚Venerable Sir, I see, I
see!‛ They said to me, ‚Hey, mad woman, you don’t know the
directions, north or south, get out!‛ They said, ‚You have no clothes on,
you have no shoulder piece. Your hair is disheveled. You are wearing no
flowers on your head. Get out!‛
But I now know well, Venerable Sir! It is they who don’t know. I
know Venerable Sir, that I have decent clothing on me; I have the
shoulder piece; I am wearing three flowers on my head. I now come to
understand things. You said, ‚What ever you see is a delusion only,
something which SaÒÒā has led into thinking. This wrong conception
needs to be straightened up.‛ ‚And now Venerable Sir, I have cleared up
all misconceptions by means of practicing Mindfulness. I have come to
understand things as they really are.‛
The Buddha, understanding what PaÔācārī meant, asked her for the
benefit of the audience; ‚What is that you see, PaÔācārī?‛ ‚Venerable Sir,
I understand that I am liable to ageing, liable to disease and liable to
death.‛
‚I understand the six aspects of Right Understanding (Vijjā-ÒāÓā)
namely:- Wrong concept of Permanence (Nicca) has disappeared and
right understanding has appeared that all things are Impermanent
(Anicca). Wrong concept of agreeable things are Pleasant (Sukha), has
given way to the right understanding that everything is Suffering
(Dukkha). Wrong concept of Self (Atta) has given way to the right
understanding that the so-called ‚person‛ is not a Self (Anatta), has no
substantial existence. I have come to understand the Dhamma that
eliminates the Cause of Dukkha. I have come to understand which
Dhamma has to be eliminated. I have come to understand Cessation.‛
‚Herein, the Dhamma that eliminates the cause of Dukkha is
Magga-ÒāÓa; that the Dhamma which has to be eliminated is Craving
(TaÓhÈ) which is the cause of Dukkha; that Dhamma that stops the
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(1) The Dhamma that gave vision as well as the Dhamma that
are to be seen,
(2) The Dhamma that knows as well as the Dhamma that are to
be known;
(3) The Dhamma that eliminates what is to be eliminated as well
as the Dhamma that is eliminated;
(4) The Dhamma of cessation. Herein, the Dhamma that gave
vision is Eye of Dhamma; the Dhamma that are to be seen
are the four Ariya Truths. The Dhamma that knows is
Magga ÒāÓa; the Dhamma that are to be known are the four
Ariya Truths. The Dhamma which eliminates what is to be
eliminated is Magga ÒāÓa, the Dhamma that is to be
eliminated is craving the cause of Dukkha. The Dhamma of
Cessation (Nirodha) is the Truth of Cessation. PaÔācārī saw
and understood. When she understood, she had no Craving
for anything. When she was free from Craving, she was not
obsessed with anything. When she had no obession to
anything, she did not act in pursuit of any object of Craving.
When she did not act to get it, she did not get any rebirth.
End of rebirth is the Ultimate Peace.
People crave things because they are ignorant of the Truth. When
they crave for things, they become obsessed with more things, when they
are obsessed with things, they act to get them. When they act, they get
them. When they get them, they are reborn in SaÑsarā. When they get a
fresh existence, they are liable to all sorts of suffering, which they must
be prepared to bear with.
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Then she said to her ten children, ‚Dear boys, I have looked after
you since your father left home. Now you all have come of age. Now I
wish to live a religious life, free from family worries. I have given all
my property to you. I am now totally dependent on you. I believe you
will be kind enough to look after me before I die.
The ten children said, ‚Dear mother, you need not worry. We know
how to be grateful. We owe you a great deal, even without measure. We
shall be supporting you from out of the wealth you have given us. Rest
assured of our care for you. We will take turns to look after you and to
see to all your needs.‛ The old mother was pleased to hear the words of
her children. ‚May you prosper in life. May you have happy families,‛
she blessed them.
She lived first at the house of the eldest son. At first she was well
tended to. But after staying for about fifteen days the hospitality began to
turn sour. The family started to ask the mother to do domestic work.
Later, they complained of the old lady’s stay with them and suggested
that she took a turn living at the other sons’ houses. The old lady
expected better treatment at the younger son’s house but she was greatly
mistaken. The younger son was hospitable only for a few days but due to
the daughter-in-laws’ influence she found life there untenable. So she had
to move to another son’s house.
She met with the same unkind treatment at every house of her own
off-spring until she was driven to the youngest son’s house. There she
received the most ungrateful treatment. The youngest son accused her of
being unreasonably harsh to the families. He said that she had
complained of the bad treatment by the daughter-in-law. That must have
been due to her prejudice against them. So saying, he showed her the
door to leave.
The former rich lady was now virtually cast away by her children.
Homeless and penniless, she had nowhere to go. At this infirm age she
could find no place to feed her. She lamented her dire circumstances.
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‚When sons oppose and daughter-in-laws are envious, the old mother is
thrown out and helpless‛ – this she had heard people say. This saying
had now proved to be her own fate. She felt like her heart broken to
pieces. Taking her own life seemed the only way to go out of the world
of her ungrateful children. But her past store of merit prevented her from
taking such a desperate action. She remembered Gotama Buddha who
was still living, the Buddha who is the true refuge and in whom her ex-
husband had taken refuge. She decided to follow the way taken by her
former husband. She went to a monastery of BhikkhunÊs and become a
BhikkhunÊ.
As a BhukkhunÊ, she did not get the respect due to her age but was
asked by fellow BhikkhunÊ to do all sorts of menials work such as
washing, carrying water, making boiled water and sometimes massaging
their bodies. Some BhikkhunÊs took undue advantage on her for her
junior standing in the Order and took pleasure in her docile mode of
addressing them. Old SoÓÈ Therī did not take offence but tried her best to
do their bidding.
When the Bhikkhunīs had occasion to listen to Dhamma discourses,
old SoÓÈ Therī was not allowed by her fellow-Bhikkhunīs to sit at the
front places but were obliged to move back in the audience so that she
could scarcely hear the discourse.
One day the whole of the residents at the monastery were invited to
a meal in town. The fellow-Bhikkhunīs told her, ‚Old one, you are of
poor vision, hard of hearing and doubly bent. You stay behind and keep
watch at the monastery. Please see that there is bath-water ready when
we return. Also boiled some water.‛ And they all went to town on
invitation.
When left alone, she started to draw water as commanded by the
fellow-Bhikkhunīs. The well was quite deep and the water pot rather too
big for her to carry. She felt very tired and exhausted. She murmured to
herself:- ‚Troubles multiply themselves. One even thought, I must have
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done something awful in one of my past lives.‛ Just then tottering under
the weight of the water pot, she slipped and fell in the bath-room. She
felt pain in her fragile body. She applied Steadfast Mindfulness to the
painful sensation as it arose.
As concentration developed through Steadfast Mindfulness of
Sensation, the Knowledge of Rise and fall arose in her. Sensation turned
from Concept to Reality in her Enlightened Consciousness. She then
understood clearly the Rise and Fall of Mind, Mental Concomitants and
Corporeality and gained Stream-Winner Knowledge and then go forward
culminating in Arahatta-magga. Being endowed with sufficing past store
of merit, she also became possessed of Supernormal Physic Powers. She
entered into the Attainment of Fruition of Cessation (Phala SamÈpatti),
that state of Incomparable Bliss so that she forgot to make ready boiled
water for her companions in the practice.
Soon her companions returned to the monastery. When they did not
see the old BhikkhunÊ and looked for her here and there, they found her
in the bathroom. Some of the worldling BhikkhunÊ in an aggressive mood
scolded her, saying that she was sleeping in the bathroom. ‚Where is the
hot water?‛ they demanded. SoÓÈ TheÊ coolly replied, ‚Yes, Yes, I will
have it for you.‛ She then entered upon absorption of the mental exercise
of heat (Tejo KasiÓa) and made a solemn asseveration and let and
behold! The whole of the bathroom water tank boiled up.
On seeing this instant boiling of the water, the worldling
BhikkhunÊs were awed and alarmed. ‚She is a witch! She is a witch!‛
they cried out. ‚She has made the water boil!‛ Their alarmed shouts
brought the elder BhikkhunÊ down from the upstairs of the monastery
who saw what had happened. They knew that SoÓÈ TherÊ had attained
Arahantaship. They took her and the other BhikkhunÊs to the Buddha.
Seated in all glory amidst the audience, the Buddha addressed them:
‚Look at SoÓÈ TherÊ here. She came to the Order at her old age. In spite
of her late joining the Order and her ripe old age, due to her strength of
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(N.B:- The late Sun Lun Sayadaw did not name any supporter as
permanent supporter in the four Bhikkhu Requisites. Whoever made gift
out of free conviction he said would be considered in his own mind as
supporter in the four Bhikkhu Requisites).
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The Story of Maung Toke Kyee who left his native village
myo. When he got to the street where his home stood, he thought that
this road-way was very much like the street where he lived. When he got
to his home, he thought the house looked like his own home. But it was
getting dark and he thought of putting up for the night at that house. He
called, ‚O, householders!‛ His wife recognized his voice but just
answered, ‚Yes!‛ ‚May I put up at your place for the night?‛ He
inquired. She pretended not to recognize him and simply replied, ‚Yes,
you may.‛ Ko Toke Kyee put down his luggage and went upstairs. He
thought the house looked very much like his house. His wife asked him if
he had had his evening meal. Learning that he did not, she prepared a
meal for him. Ko Toke Kyee thought that the crockery was very much
like the ones he had been using.
When the children playfully mounted on him, he still thought that
the children resembled his own children. The wife then called a halt to
the children saying, ‚Let him alone, children!‛ She asked him, ‚Visitor,
what is your name?‛
Ko Toke Kyee declared his name.
‚Where do you come from?‛
‚I am from Pyay-myo,‛ he replied.
‚Where are you going?‛
‚I am going to Yangon to sell tobacco there.‛
At this point his wife lost patience and began to strike him (not
harshly) with her fist. Even then Ko Toke Kyee cried, ‚O, gentle please.‛
The moral of this story is to bring home the point on merit and
demerit. Beings are generally led by demerit rather than merit. Here the
big load represents demerit which most people follow. In doing so, they
are liable to get back to their native place which is the four miserable
realms of ApÈya.
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(Translator’s note:- The vernacular term ‘Poke’ is used here in a different way from that
used in the previous discourse where it meant a traditional light container made of thin
strips of bamboo woven into an open box.)
In doing a deed of merit, the Buddha explain, the three phases of
volition namely, pre-action volition (Pubba-cetanÈ), contemporaneous
volition (MuÒca-cetanÈ) and post-action volition (Apara-cetanÈ). In this
discourse Sun Lun Sayadaw uses the word ‘Poke-ma’ to mean a giant
food basket made of thin bamboo strips with an open end to put cooked
rice to feed about 300 guests. He uses the word jocularly as a corruption
of ‘Pubba’ explained at the outset. (Its use will become evident as we go
further.)
Dear audience, you have heard of three phases of volition- Pubba-
cetanÈ, MuÒca-cetanÈ and Apara-cetanÈ, haven’t you? (Yes, Venerable
Sir!) But we are going to tell you about Poke-ma cetanÈ, Mone-sa cetanÈ
and PÈra cetanÈ.
First, about ‚Poke-ma‛ CetanÈ. In a village, a shinbyu festival,
when a young boy is novitiates into the Order of Bhikkhus, the whole
village gave donations to the parents of the novice-to-be. The chief
donors, the parents of the novice-to-be have to feed all the guests that
came to the festival. Donations of a quarter-rupee (Kyat in those days) or
a half rupee are the norm that donors made on those occasions.
The chief donor had calculated that he had invited about 100
persons from town and 200 persons from the villages. He estimated a
total donation of around a hundred rupees from the town-folks and
around hundred rupees from the village-folks. He was busy in lifting up
the giant food basket to check the food consumed and the collection of
donations. Therefore, his CetanÈ (Volition) could well be called ‚Poke-
ma CetanÈ‛ or CetanÈ in lifting up the giant basket.
Then he made a rough estimate of the donations received. He
found that the general run of donations was lower than what he had
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Don’t think of getting back to your nature place (like Maung Toke
Kyee) but go straight to mount Vebh|la. There you will find most
precious stones. The way is dangerous though. Only very few people
ever got to Mount Vebh|la because one has to pass through three big
forests, each guarded by three powerful demons. Even though they could
get to Mount Vebh|la, some people do not pick the precious stones there;
they pick up only worthless flint or gravel. Some forgot that they were
on Mount Vebh|la and spend their time whistling or singing away. A few
of them were able to pick up precious stones there.
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(Q). Supporters, male and female, don’t you find it dreary to be drifting
in SaÑsarÈ?
(A). Yes, indeed, Venerable Sir.
(Q). If that is dreary and troublesome, don’t you like to have happiness?
(A). Yes, Venerable Sir. We would very much like to have happiness.
If you want to have happiness, you must kill mother and father.
You must also kill the two rulers who rule the country. You must also
kill the twelve secret agents. Mind you, the two parents being of great
benefit to you, they need to be killed four times, not once only. Herein,
the two parents mean TaÓhÈ (Craving) and MÈna (Conceit). The two
rulers mean the wrong view of Eternalism (Sassata DiÔÔhi) and the wrong
view of Annihilation (Uccheda DiÔÔhi). The twelve secret agents mean the
six Sense Bases and the six Sense Objects (Œyatanas).
In killing them for the benefit of your own happiness, follow the
example of King Candagutta strategy. That is to say, of twelve Œyatanas,
kill the external six (the six sense objects) first.
Now, this is how you proceed. First make obeisance to the Buddha,
take upon the moral precepts. Donate the five aggregates, the Mind-Body
complex that makes up yourself to the Buddha for the duration of your
meditation session, in doing this, wish for NibbÈna as the result:-
Also donate yourself to the late Sun Lun Gu Kyaung Sayadaw for
the duration of your meditation session, wishing for NibbÈna. Send your
good-will (MettÈ) to every beings living in all the thirty one planes of
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existence and send all the merit you have gathered and just about to be
gathered.
Don’t fix the duration of your meditation. Sit, as much as (as long
as) you can bear with it. Assume the posture that you think would
maintain for long without shifting. Control your mind, not to go astray
but to remain steadily on the object of your meditation. Your object of
meditation is the in-breath and out-breath. Breathe through the nostrils.
So that the mind is not allowed to wander, keep both your eyes shut.
Breathe-in and breathe-out rather vigorously.
This helps in steadying the mind, not letting thoughts other than the
act of breathing come in. As the breath touches the tip of the nostril you
will be made aware of the touch. Be mindful of that awareness. Touch,
Awareness and Mindfulness these three incidents should occur
simultaneously.
While you are meditating thus, your eye does not look at anything;
your ear does not listen to any sound; your nose does not smell any
odour; your mouth does not want to eat anything; your body does not
want to go anywhere. In this way, eye-faculty, ear-faculty, nose-faculty,
tongue-faculty and body-faculty:- the five faculties are well guarded.
This means morality in restraint of the sense faculties (Indriya
SaÑvara SÊla) is accomplished. This is no mean accomplishment. For
‘Indriya’ means exercise of control, ‘SaÑvara’ means refraining the mind
as not to allow defilement such as Greed (Lobha), Hatred (Dosa) and
Bewilderment (Moha) to enter the mind. Such guarding is possible only
when you practice meditation.
After some vigilant practice, the mind becomes well schooled in
that it does not follow its wanted fancies. But stays fixed on the nostril
tips. Then a variegated array of colourful objects – white, red, yellow,
blue, starlight, moonlight, sunlight, pearl colour, etc; and other familiar
things appear around you. They can be highly misleading, for they are
apt to be regarded as progress in the practice, whereas actually they are
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Consequently light will appear inside your body. Then you will be
able to have a mirror image of your body. The whole of your body is
laid bare before you, wherein you vividly see the internal organs at work;
or sometimes some pieces of raw flesh coming apart or bruised or
blisters bursting or like pearl flowing out or like rain drops falling.
By then your concentration will have become firm. Having
accustomed to the rise and fall of bodily sensations, insight into rise and
fall of phenomena (Udayabbaya-ÒÈÓa) will rise in you. Sensation then
becomes not something of perception but something of Knowledge. At
this stage, you will see little sparks rising at the pores of your skin as
when a lighter is being struck. You will realize the rise and fall of Mind,
Mental Concomitant and Corporeality with very discriminate Knowledge.
Then you will come to understand, there is in Truth and Reality no
such thing as hand or feet or any bodily parts but merely Mind-Matter
complex. Then you will understand that such old concepts as Man, DevÈ
or BrahmÈ are the province of a blind worldling and when the Truth is
seen all are just nomenclature only. When Reality is seen thus, one has a
firm conviction in the Triple Gems. At that stage the YogÊ has killed the
six internal secret agents (i.e., the six sense bases). That is when he rids
himself of the wrong view of Eternalism (Sassata DiÔÔhi) and the wrong
view of Annihilism (Uccheda DiÔÔhi). But these wrong views are not
uprooted yet.
Herein, the Steadfast Mindfulness in keeping aware of sensation is
SÊla. The firm, concentration that provides the light is SamÈdhi. The
discriminative understanding of the Reality of Mind and Matter
comprising Mind, Mental Concomitant and Corporeality is PaÒÒÈ. Thus
the three-fold training of SÊla (Morality), SamÈdhi (Concentration) and
PaÒÒÈ (Knowledge) become fulfilled. PaÒÒÈ at this stage is at the
mundane level only.
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itself to NibbÈna. Magga ÒÈÓa arises at that instant and destroys all latent
defilements. That destruction is what is meant by the killing of the two
rulers represented by the two wrong views of Eternalism (Sassata DiÔÔhi)
and Annihilism (Uccheda DiÔÔhi). The two parents symbolized by TaÓhÈ
(Craving) and MÈna (Conceit) are so deeply involved in a person’s life,
these two latent defilements need to be killed four times. It is up to you
to do so.
Let me continue with my discourse. Let’s say, someone who has
recently recovered from illness is very keen to eat meat. He is penniless
and cannot afford to buy a meal dish. As he walks along the river, he
sees a big tortoise on the river bank. He decided to catch it for a meal.
Since he has just recovered from illness, he is still weak to be able to
catch the tortoise. He is being dragged along by the tortoise. He fell into
the river, still holding the tortoise. By and by, he gets deeper and deeper
into the water. When he gets to depth of his mouth, he can not hold it any
longer. Rather shame-facedly, he say to the tortoise, ‚Hey, tortoise, I will
let you go once, when it comes to my turn, you should let me go ten
times!‛ So saying, he let go the tortoise.
This story is to illustrate the plight of our pupils. Once they have
come here to practice meditation in earnest, we would rather that you
persist to the end. However, with some of you who can not persevere, I
have nothing but to let you go home:- like the man who can not hold on
to the tortoise.
Seeing the people drifting in the floods of SaÑsarÈ, we try our best
to rescue them like holding out a helping hand or throwing out ropes and
bamboo poles for them to hold on to safety. If the drifting person does
not care to hold on to them, we have nothing but to leave them to their
own fate.
Let me tell you another example. Two friends having fallen on
hard time were going on a journey. They were penniless. So they devised
a way to feed each other in sheer imagination.
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One of them started by saying, ‚Here is chicken curry for you. Eat
it!‛
The other one said, ‚Ah, yes, it is delicious.‛
Next comes, ‚Here is pork curry for you!‛
And the friend welcomed it saying, ‚Beautiful!‛
And then the next man’s turn to be fed. ‚Here is the elephant foot
curry for you!‛
‚Ah, good ! Give some more!‛
The friend reminded, ‚Look, you have not finished what I given. It
is elephant’s leg, remember.‛
Like the two men in this story. I am feeding you with the
elephant’s leg. Touch, Awareness and Mindfulness. Those three things to
synchronize. If you are able to let the three things happen simultaneously,
you gain insight into the Impermanence (Anicca), the Woefulness
(Dukkha) and the Egolessness (Anatta) of conditioned things
(Sammasana-ÒÈÓa). This insight is a normal state of mind of all virtuous
ones, beginning from the Buddha. So my advice to you is, when I am
handing out to you such a big chunk of meat for your consumption, don’t
give excuses to stay away from eating it. It is in your real interest that
you munch it, savor it and eat it.
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Once upon a time, an eastern Sky-lark and its child lived in forest.
When the mother bird was going out in search of food, she asked her
child to keep itself to the foot-print of an ox for its own safety.
The little bird forgot the mother’s warning and ventured out of the
ox's foot-print. Then she was swooped down upon and carried away by
an eagle. It wailed saying, ‚If only I listened to mother’s warning, I
would not have met with this fate.‛
When the eagle heard these words, he asked it, ‚What was your
mother’s warning‛?
The little bird said, ‚She told me not to leave my place which is the
foot-print of an ox.‛ The eagle said, ‚If so I will send you back to your
place.‛ The little bird was glad to be sent back to its own place. As soon
as it got back into the ox’s foot-print, it challenged the eagle saying,
‚Now, see what you can do to!‛ The eagle was furious. He swooped
down on the little bird with all his might. Thereupon, he struck himself
against the hard thick clod of earth and met with his death.
The moral of this story:- the mother bird is like the Mental
Concomitant, the faculty of Wisdom (PaÒÒindre cetasika). The foot-print
of the ox is like the body. The young bird is like the Mind. The eagle is
like the five sense-objects of visible objects (R|pÈruÑ), sound
(SaddÈruÑ), smell (GandhÈruÑ), tastes (RasÈruÑ) and tangible objects
(PhoÔÔhabbÈruÑ).
On that analogy, note that contact is the cause of sensation.
Sensation must not be allowed to cause TaÓhÈ (Craving). If you allow
TaÓhÈ to rise, it will be like the little bird playing outside its home and
becoming a prey of the eagle. Remember the mother bird’s warning.
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(1). Through Ignorance, you desire for things. When you have desire,
you become
obsessed. When you are obsessed, you strive to get it. When you
strive for it, you
get it. Once you get it (i.e., rebirth). You have to be prepared to
suffer.
(2). Truth is revealed in a painful way only.
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An Anology
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obtained their assent, the Sun Lun Sayadaw answered the questions thus.
‚PaÔicca samuppÈda rolls on in the world of sentient of beings. Its
interconnections are at the doors. The process is stopped at the doors. ‛
What is meant by the world of sentient being?
It refers to those YogÊs who, on gaining Steadfast Concentration,
perceives the incessant arising and perishing of the three Dhammas of
Mind, Mental Concomitants, and Corporeality. This rise and fall of the
three Dhammas is called the world of sentient beings, Satta Loka.
The interconnections are at the doors means, the six sense doors of
eye, ear, nose, mouth, body and mind. How do they function as
interconnections or links? They serve as links in that for instance, when
eye comes into contact with a visual object, if the object is a pleasant
one, craving or greed (TaÓhÈ) arises which is the Truth of the Origin of
the Dukkha, Samudaya saccÈ. If the object is a disagreeable one, anger
(Dosa) arises which is Dukkha saccÈ. When the ear comes into contact
with a pleasant sound, craving or greed (TaÓhÈ) arises which is the Truth
of the Origin of the Dukkha, Samudaya saccÈ. When sound is a
disagreeable one anger (Dosa) arises which is Dukkha saccÈ. The
Buddha teaches the Four Truths, the Truth of Dukkha, the Truth of the
Origin of Dukkha, the Truth of the Path and the Truth of Cessation.
Beings are under the profound influence of the Truth of Dukkha
and the Truth of the Origin of Dukkha. It is these Truths that govern
their lives in turns.
The process of the working of PaÔicca samuppÈda is stopped at the
doors. How? When the eye comes into contact with a visible object, the
eye does not know whether it is pleasant or unpleasant? It merely sees it.
Whether it is pleasant (i.e., beautiful) or unpleasant (i.e., ugly) is judged
by SaÒÒÈ, perception. When someone abuses you rudely, the ear merely
hears the sound, the ugly words are judged as unpleasant by SaÒÒÈ. So
the YogÊ must cut the process of seeing a visual object by SaÒÒÈ i.e.,
know that eye does not know whether the object is pleasant or
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unpleasant, and that it is SaÒÒÈ that judges it so. Similarly, whatever you
hear, know that the ear does not hear anything pleasant or unpleasant but
that it is SaÒÒÈ that judge it so. When the YogÊ is mindful and alert, he
knows the eye not as a link between seeing and craving (Greed); so also,
he knows the ear is not a link between hearing and anger.
So, dear audience of supporters, male and female, SaÑsarÈ is not of
any distance away from you. It turns right at your sense-doors.
The late Sun Lun Sayadaw has shown us by his own example that
of the six sense-doors, guarding one of them well, accomplishes the
stoppage of the turning of the Wheel of Life (PaÔicca samuppÈda), and
the emancipation from SaÑsÈra fulfilled. Since he has found the Ultimate
Peace, emancipation from the miseries of SaÑsÈra, the relic stupa is
called Than-Tha-Yar-Aye Pagoda. The name very well fit with the
Sayadaw fulfillment. So the Pagoda has come to be officially known as
the Than-Tha-Yar-Aye Pagoda, as suggested by U SobhaÓa, the head of
the monastery.
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