San Lwin - Summary of Moe Kot Vipassana Practice Part 3

Monk Mogok Sayadaw

U Wimala (1261-1324)

He was born in the village of Myit Nge, on the other side of the Myit Nge River in Myit Nge Township (Duthawaddy), Mandalay Region, to his father U Aung Tun and mother Daw Shwe Kyaw on Wednesday, the 11th day of the full moon of the Natha, 1261 AD, at 2:30 p.m. His real name was Maung Hla Baw. At the age of 9, he was ordained as a monk by the abbot of the Gway Pin Towra Monastery in Myit Nge, U Zar Gara, and received the title of Shin Wimala. Ko Yin Wimala took the robe for the first time at the age of 12.

Her elder sister, the nun Daw Susari, entrusted her to the abbot of the Mingalar Monastery in Amarapura, U Suzarta, and she learned Abhidhamma from the abbot and the renowned Abhidhamma scholar U Ohn.

On the 8th day of the new moon of Waso in 1281, at the age of 20, he received the ordination of the Venerable Mingalarthai Sayadaw and became a monk. On the day of his ordination, he took the robe for the second time as he was leaving home.

In 1283, his sister, nun Daw Susary, and a nun from Moekot, Daw Wisary, ordained him for the second time, which became the basis for him to be called the Moekot Sayadaw.

In 1286, he completed the famous "Abhidhamma Tagun Kyin Gyi", which the first Kyaw Kyaw U Ohn had not finished. He also compiled the " Shamaka Minsari Kyin " and the "Puthu Jana Ain Pyay Kyin ".

Even learned people praise the teachings of the Pathissamuppadam, saying that they can only understand it by reading the books of Mogok Sayadaw.

From 1303, he lived in Mogok during World War II. In 1307, he mobilized his disciples and devotees from Nyaung Lay Pin, Amarapura, Mandalay, and Mogok to present a precious diamond amulet to the Botahtaung Pagoda in Yangon.

In 1316, Daw Daw On and Daw Daw Don built a monastery in Mogok, inscribed with the words "Mingalar Tay" and donated it. To gain more security from the war, they went to spend time in the rock caves in the mountain village of Baw Batan, about 4 miles away from Mogok.

On the 7th day of the first lunar month of Waso, 1324, he received the title of Agga Maha Pandita, donated by the Religious Affairs Department.

On Wednesday, the 4th day of the full moon of Thadingyut, 1324, at one hour and twenty minutes after noon, he passed away, completely at peace, and passed away to the gods of the afterlife.

San Lwin (Shin Adisaramthi)

(1938-2002)

Born on Sunday, January 13, 1938, in Thandwe, Rakhine State, to U Pho Nyunt and Daw Hla Gyi, his real name was U San Lwin. He graduated with a Bachelor of Arts (Honours) in Philosophy in 1962. After completing his Master of Arts degree, he worked as a lecturer at Myitkyina College and Yangon University.

At the age of 18, he converted from his parents' traditional Islam to Christianity, but he did not like it and abandoned Christianity after four years.

At the age of 22, he studied communism, abandoned religious beliefs, and studied various world philosophies and religions.

At the age of 32, he was assigned by his professor to compile a book on Buddhist ethics. Since he began studying world Buddhism at the Kaba Aye Buddhist University, he was delighted to find the truth he had been searching for and completed the Three Pitakas (Burmese translation).

In 1972, he left the university and became a film director. He directed the films ' Myanmar, My Mother, My Brother ', ' The World Will Be Decorated ' and ' Manaw Hari '. He also wrote the screenplays for the films 'My Brother, My Mother', ' Lakwe Moe Naeng ' and 'Mathenu's Story'. He compiled the ' Film Art and Film Technology Book ' under the name San Lwin. The translated novel 'Gambler ' won the 1968 National Literary Award for Translation Literature.

His books include Reply to the Venerable Chairman and Reply to the Golden Peacock, Philosophy of the Great Khagwe, Great Thinkers of the World, Einstein, Bertrand Russell, Great Chinese Thinkers, Great Russian Thinkers, Thought Articles on Finding Peace in the Dharma, The Spy at the Top, The Philosophy of Climbing the Golden Mountain, About a Man Who Believed in and Devoted to the Three Jewels, The Philosophy of the Awakening of True Knowledge, The Philosophy of Death, Goldstein's Personal Vipassana (co-authored with U Han Htay), Mogok's Vipassana Meditation Technique, Opening the Foundations of Theravada, The Philosophy of the Common Way of Life, Buddhist Knowledge, Advanced Understanding of Theravada Basic Concepts, Buddha's Personality Development, Dhamma Philosophy Collection, etc. He also wrote and edited a complete book under the name of University Aung Hsu. He served as the editor-in-chief of International Magazine and Dhamma Ruikwon Magazine.

At the age of 58, he was ordained as a monk in Dhammasari Monastery, Shwe Pin Win Ward, Poe Thaung Village, Bago Region, and opened the Shwe Min Win International Vipassana Meditation Center. He passed away at 10:10 PM on November 26, 2002 (Tuesday).

Mogok Vipassana Meditation Practice Book No. (21)

Introduction

This introduction was also written by U Than Dai, the founder of the Mogok Vipassana Dhamma and Process Dissemination Group. In this introduction, the teacher mainly explains how the body and defilements are like fuel and fire. When we are sleeping, the three fires of birth, death, and death are burning. When we are awake, the eight fires of greed, delusion, sorrow, suffering, and suffering are burning. Then, he shows how the five aggregates are mistakenly identified as individuals and how they are consumed by the fire of defilements; how the five aggregates are mistakenly identified as impermanent but permanent, and how the five aggregates are mistakenly identified as happiness but not happiness, and how the fire of defilements is consumed by the fire of defilements. The Buddhist view describes the need to understand the body as fuel and the defilements as fire, and teaches how to gather the fuel and find a way to extinguish the fire.

It shows how people are burning with the fire of greed, anger, delusion, suffering, sorrow, the daughter of the Upaya, the fire of old age, and the fire of death. It shows how there is no place where the fire is extinguished in any realm or life. As long as the body exists, the fire will never be extinguished because there is fuel, and how the fire can be extinguished only when the body does not exist. In this book, it is explained that by looking at the occurrence of the body (impermanent-impermanent), we can see the end of that body, and we can become bored with it, hate it, and not want it.

1. How to listen to the Dhamma with pain

[Dharma preached at the old wedding hall in Amarapura on 3-10-61]

In this Dhamma, the Venerable Sayadaw teaches a method of observing the cessation of suffering. Based on daily life experiences, he shows the method of observing the cessation of suffering, which occurs during health, the cessation of suffering, which occurs during illness, and the cessation of suffering that occurs during normal times (such as dry eyes, ears, and nose).

First, while we are listening to the Dhamma, if we are healthy and well, we are listening to the Dhamma with pleasure and pain; if we are sick with a cough and stomachache, we are listening to the Dhamma with pain and pain; if we see the monk laughing with our eyes and hear him speaking with our ears, we are listening to the Dhamma with the pain of equanimity. The meaning is that the Dhamma is not suffering from him, not me, not a man, not a woman, not a person. The Dhamma is suffering from the pain of the body. This is to remove the view. If the leg is numb and aching while listening to the Dhamma, then it is suffering from the pain of suffering. If the yogi turns his mind to the body so that he knows that the pain (pain, pleasure) is present in the Dhamma, he knows that the pain is present and that the pain is gone. If he knows that the pain is gone in this way, he realizes that the pain is not a person, but is real pain. When he realizes that the pain is gone in the pain, he realizes that the pain is not a person, but (5) It is said that if the body-view is removed, one can attain the Sotapan even during a Dhamma gathering.

It is said that when pleasant feelings disappear and unpleasant feelings arise, and the Dhamma is affected by that feeling, the Sassatha-dītthi is destroyed (7). Again, it is shown how the Ussade-dītthi can be destroyed by the knowledge that when unpleasant feelings disappear, pleasant feelings arise in their place. If these three views are not destroyed, the path and fruition are hindered (8). Then, it is said here again that if one does not destroy the view and practice the Vipassana Dhamma, one can obtain the merit of attaining the bliss of the heavens and the earth, but one cannot obtain the path and fruition. Then, if one does not realize that the Dhamma is affected not by individuals but by feelings, then one becomes suffering and craving. “The path of conflict is complete. If we do not know that pain is pain, then the craving for the body arises [verse 12]. Then, as we say, “May that body not be pricked by thorns, may it not be pricked by thorns,” we send love, saying, “Aham avera hoti,” “May I be free from enmity.” Such love is only love with craving, and He explains in detail what love is. “ This is not love. It is craving, ” He says clearly (verse 14).

Then he explains how people become greedy when they are healthy. How they think they can earn money while they are healthy. Therefore, when they are healthy, they become greedy, and this leads to greed, attachment, karma, and apathy. He clearly shows how health is not good and goes to apathy. If they are not healthy, they become angry. Then, sorrow, suffering, pain, attachment, ignorance, and mental formations continue to cycle. They reach the apathy state. If they do not practice insight, they can be healthy or unhealthy. “If they do not practice insight, they will only go to apathy” (p. 20). He criticizes the way people say that they have not yet developed the power of the Dhamma, that they are not strong enough, and that they are not working hard enough to go to apathy (p. 23). Therefore, the yogi sees health as arising and passing away. He should know health without craving. He should see it with his mind so that he can see the occurrence of health. Even if he is not healthy, he should see it with his mind so that he can see it occurring. He should also see the pain of indifference as occurring. Then health occurs, and when he knows it, he becomes the path. When he attains the path, he is safe from all dangers (नाह-26]. He is warned not to be anxious until he attains the path. ,

Then he shows that Nibbana cannot be attained by virtue alone, and that Nibbana can only be attained by observing the cessation of the conflict. Therefore, one should consider and decide whether one should be healthy for the sake of earning money or for the sake of attaining the path. Wanting to earn money while healthy is craving, and saying, "I will get it if I do it" is a view. Health also happens, pleasure and pain happen, and illness (pain and suffering also happen), if one observes this, one can attain Nibbana even if one is healthy (verse 37). If the six dva are accompanied by the feeling of detachment, it also happens. The monk understands human nature. He knows that if one observes only this, one will say that there is no time to work. The monk explains how the mind that wants to work is a mind that wants to go to hell, and how one can attain happiness only by eating without doing.

He says. The mind of a hungry person wants to work. The one who does the work of the path is satisfied with his hunger [42]. Should he work? Would he rather sit without working? The monk asks (43). The monk says that hunger is due to craving. If you want to be satisfied with your hunger, you should eliminate craving. The mind of a hungry person wants to work, and if there is no craving, there is no need to work. He says in a special way that meditation is satisfied with your hunger (44).

Permanent home and temporary home

(Speech given at the old wedding hall in Amarapura on 4-10-61)

Law)

In this Dhamma, first , the four realms of existence are explained as the eternal home of the individual. It is shown that the arrival of human life and the arrival of a celestial body is like a stone thrown into the sky and then falling back to the ground. While in the human world, people think of their own lives as good and remain silent (verse 49). The Buddha shows that there are many reasons for remaining silent in life. Even though they are in the human world, there is a seed of hell in their womb. If that seed of hell sprouts, it will return to the realm of existence.

Therefore, it is important to prevent the seeds of hell from sprouting when one enters the human world (chapter 50). The Dharma that can kill the seeds of hell exists only in the human world (chapter 51). When one encounters the Dharma, when one meets a good teacher, one must remove the seeds of hell from one’s own womb and kill them. One must prevent the plants from sprouting [chapter 52]. However, it shows how people mistakenly pray for human life or a life in a deity, repeatedly. They pray for a body, for a burial, for old age, for sickness, for death, because they lack wisdom and do not know the new laws of the body (chapter 57). It is said that not knowing the truth is ignorance, praying is greed, and asking for alms without knowing the truth before a Buddha is shameful [chapter 59). It shows how praying without knowing anything and praying is wrong in heart (chapter 61). Praying for the truth of suffering is wrong in the heart. If one knows the truth, no one will ask for life. Then, wrong in the heart is like the soil. Ignorance and ignorance are like seeds. If the seed of ignorance is planted on the ground, if the water of desire is poured on it, the new plant of suffering will grow in the body. (Nha-65). The new plant of suffering is a poisonous plant. Therefore, it is important for ignorance to become wisdom. It is important for the heart to be right. Here, as long as the body is not destroyed, the poisonous plant will not be destroyed.

It is important to know this. When we become aware of the body, the new cycle of physical suffering will end. The cycle of the seed of the body will end.

Therefore, work on Vipassana. Work on seeing what is happening. The Buddha urges us to hate what is happening and to end it (Nha-71). Turn ignorance into wisdom, do not associate with those who do not know, make the heart right, plant the seeds of wisdom on the soil where the heart is right, and water it with the water of faith. Then, the poison will not grow. The body of suffering will end. The body of suffering will end. The Buddha advises us not to do anything that has not been done before, and only after seeing Nibbana will we smile. Then, in this Dhamma, we will see how there is pleasure and pain during health, how there is desire for pleasure and pain, how there is old age and pain due to attachment to oneself, how there is desire for pain, how there is desire for pain due to pain, how there is desire for suffering due to desire, He listened to the sermon on time, showing the chaos that was going on in the house.