San Lwin - Summary of Moe Kot Vipassana Practice Part 4

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 Worshipped 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).

Reference

To our friends U Win Hlaing, Daw Aye Aye Yi and family, and U Myint Tin and Daw Thein Thein Sint families who generously donated the Mogok Vipassana Meditation Course books.

Mogok Vipassana Meditation Practice Book No. (31)

Introduction

This introduction was also written before the death of U Than Dai. When the monk Mogok was in his lifetime, he preached the Dhamma of the Pathis Samuppada, the complete and complete form, and always gave importance to the Dhamma of the Truth. Why did the monk preach that Dhamma? U Than Dai explains that the monks who practiced Dhamma without understanding the Pathis Samuppada did not receive the Dhamma when the Lord was in his lifetime. (He also explains that the monk Leti also made the Pathis Samuppada known.) It shows that in the present time, there are five bodies and if one does not understand and understand the way of destruction (occurrence), it is impossible to eliminate the self-conception. He gives an example of the will of the Buddha.

Therefore, the Buddha laid out a teaching plan for the yogis to understand the path of conflict before they began to practice the Dhamma. The reason he gave priority to the path of conflict was to eliminate delusion. The Buddha did not preach the Dhamma in a monotonous manner, but rather, he preached the Dhamma that penetrated to the true knowledge and gave birth to a new worldly wisdom. The cessation of delusion leads to the establishment of the Sotā.

Only when the Sotapanna is established does the door of existence close. We fall into existence because of delusion. Only when we abandon delusion can we be free from the danger of existence. It shows that delusion must first be removed with knowledge and then completely eliminated through increased effort. It also criticizes the stone boat doctrine that says that if the mind is set in the right way, there is no need to practice the Dhamma. A person who has delusion also has pride. Craving also comes. Craving, pride, and delusion are the five great dharma of samsara. The cycle of suffering is the cycle of samsara. If we do not know how the body appears, the dharmas of the mind, and the elements are formed, then we are constantly in conflict. If we do not know that this constant series of conflicts is the cycle of suffering, we become attached to it. It leads to wrong knowledge, wrong understanding, and wrong belief. Therefore, it shows the importance of the removal of delusion. It is shown that the Great Monk Mogok repeatedly preached the Dhamma for the elimination of delusion for this reason.

1. If the rice is boiled, it will become sotapan.

[Dharma preached at the wedding hall in Mogok on 19-1-60]

The monks and nuns who come to the Dhamma, carrying the body, are the ones who come, and they preach this Dhamma. Who gives this great burden of the body? It is given by craving. He explains how craving makes that body act in various ways. It shows how it makes it cry, burn, and cry. It is craving that causes suffering and misery. However, in the mind of the person, they do not know that suffering and suffering are due to craving. They do not think or think, they only think that it is because of bad luck. [Nā-3) It shows how when the accused is caught, they catch kamma. It is like going to catch a thief but not catching a smith. Therefore, it is explained clearly that the desire to kill or to abandon craving does not arise. In the context of conflict, it is shown how craving and attachment lead to kamma. Kamma is governed by craving and attachment. (Nose-6]

Therefore, as long as the truth of the common truth, craving, and the practice of the Upādāna are not completed, the new suffering does not cease throughout the cycle, and the reason why suffering has not ceased throughout the cycle is because the real culprit has not been brought to justice. He asks us to consider whether our daily work and pursuits are due to karma or to craving. (Nā-8) 31. Craving is the cause of the suffering of the worldly beings.

The master is the master of the master. Therefore, it should be considered that the cessation of craving is the cessation of suffering (Nha-9). When we look at the truth, it is said that there is no karma. The human beings, saying that there is good karma and there is bad karma, remove craving and make karma a simple matter. Even when the sotapan is established, only suffering ceases. Because craving remains, we are still carried in the human world and the heavenly world. (Nha-10).

Here the monk says that view and craving are more powerful. View only causes suffering. Craving can cause suffering. Only an arahant can eliminate craving. If you want true happiness, you must kill craving. If you want the lowest level of consciousness, you must kill view. [No. 11] Therefore, just by talking about Vipassana, you are not finished. You need to understand the difference between the level of view and craving. Then, he says that in the Yamaic scripture, after Yama has abandoned view, it is shown as the eighth jhā. (No. 11) It shows that jhā has to be taken back. Dīlāna saṃ paho ti. Therefore, if you want the highest level of consciousness, you must kill craving. Where does craving reside? Craving is dependent on the five aggregates. If there is a basis, there is a basis. The five aggregates are shown in the Dhamma. If one wants to kill him, one must look at the five aggregates that are attached to him. Therefore, in order to ascend to the higher realm, the venerable Sariputta explains to the monk Yama how to kill craving. [No. 13] Then the person (who has been given a name) is shown how to live with the five aggregates of the Supreme Being.

Then the Buddha explained how the Buddha loved his own body more than the Buddha, how he served it with devotion. [Page 16] “Attāsamā pemām natthī” The Buddha said that there is no one like him, who loves him. That self-loving desire must be killed. Even adults do not teach that we must break the truth of the common good. They only teach that we must grow. We must love ourselves. If we do not, we are just animals. (Page 17) The Buddha taught that we must kill self-loving desire. He showed that desire is not a good thing for growth. [18] Vision is destroyed by one path. Desire is destroyed by four paths. The Buddha told the venerable Yama that desire must be killed in order to ascend to the higher path. Then the five bodies are said to be "a man who kills." He continues to explain the five bodies. [No. 19]

But the five aggregates are the most important. They are attached to them because they do not know that they are murderers. [Page-23] The venerable Sariputta taught the monk Yama to contemplate one of the five aggregates as a murderer (vādaka). [Page-26] Only when one sees a murderer will the craving for the five aggregates die. The way to contemplate the five aggregates as a murderer is different. [Page-28] This is contemplation of the forest of vādaka. All aggregates are not free from death. Only when there is no aggregate is there death. [Page-38] The cessation of aggregates is Nibbāna. By the cessation of craving one attains the higher consciousness. If one desires the lower consciousness, one must kill the vision. [Page-39]

(Note: In this Dhamma, the emphasis is on the elimination of all desires and the cessation of all desires. However, the title, “When the view is removed, the mind is established,” seems to be misleading.)

2. If you kill desire, you can establish a sacred marriage.

[Dharma preached at the wedding hall in Mogok on 20-1-60]

Today, I will preach a special sermon, and I will preach this sermon. It is a valuable sermon. I preach that people think of karma as their mother and father, that they are always thinking of karma as their mother, that karma is everywhere, that karma follows a person's shadow, and that a cartwheel follows a cow's wheel. Since kindness is karma, karma is a spiritual doctrine. Spiritual doctrine has already been created. People do not have the courage to follow it as they wish. [Page 41] However, in people's minds, they think that karma is not created, but is a fabric that follows it. If we view karma as something that always follows us, we will have a vision. [Page 42]

If this is wrong, then the teacher must correct the doctrine. Here, the teacher explains how karma is a spiritual dharma and what happens after doing it. Karma also happens. Then, the Anguttara Pali shows that there are both direct and indirect teachings. [No. 44] The Dhamma that should be taken directly should be taken directly.

The Dhamma that is preached must be interpreted in a direct way. If it is not, it is an accusation against both the Buddha and the Dhamma. [Page 45] Karma follows the example of a shadow. The phrase “Sayava Anapayini” explains that it is a Dhamma that is preached. [Page 46] It is the Nayathatha Dhamma. Why is it preached in this way? It is considered that it is preached because it is feared that the karmas that we have done will be in vain. [Page 47]

Therefore, the Nitatha doctrine should not be taken directly. [Page 48] If it is taken directly, it is the knowledge of kamma, but it goes to the direction of the sassa-dithti. Therefore, I will explain how to take it. [Page 52] Since kamma is caused by the name-form, it should be taken as a similar name-form. [Page 53] The name-form of this life does not follow. It should be taken as a new name-form. It is just a continuation of the cause and effect. It shows that the material is not followed. In the Pali text, “Anantara niruddha cittas sosika dhamma patuppannanam cittas setasika dhammanam anantara passayena