"မဂ်စိတ် ဖိုလ်စိတ်နဲ့ ဝိညာဏ်ချုပ်ခြင်း" "Cessation of Consciousness with Path and Fruition Mind"

 "We need to make this life valuable, right?

At minimum, we need wholesome kamma and consciousness to cease properly.

About wholesome kamma... now, when listening to Dhamma... one needs to be mindful of this especially near death. Be mindful of having observed Uposatha, be mindful of meditation practice, be mindful of listening to Dhamma...

Whether few or many offerings made... doesn't this generate wholesome mind states? One sees visions of past donations, service rendered, Uposatha observances... these are wholesome kamma-nimitta...

When these kamma-nimitta appear, the gati-nimitta for someone destined for human rebirth appears as reddish maternal fluid... that's the gati-nimitta. Only after this does consciousness cease. For those heading to deva realms, they see devas, devīs, celestial mansions and gardens - consciousness ceases only after these appear... like that.

Consciousness ceases only after the gati-nimitta appears, do you hear?

First, the kamma-nimitta of one's wholesome actions appears...
Regarding unwholesome kamma-nimitta - past lies, thefts, killings, drinking, various torments - these appear as if happening right now... these are unwholesome kamma-nimitta. All kinds of killing, stealing appear... that's unwholesome kamma-nimitta.

For gati-nimitta, those heading to hell realms see black dogs, do you hear? They see flames... see hell beings... that's gati-nimitta. Then consciousness ceases... that's hell.

Those becoming petas see great cliffs and ravines...

Those becoming animals see vast forests and mountains... consciousness ceases only after this, do you hear? Isn't it frightening? It is frightening.

We shouldn't live heedlessly... isn't this worth studying?"

"At the moment near death, if one has saṃvega ñāṇa (sense of spiritual urgency) and when various painful feelings arise... one decides 'I will end this cycle of aggregates with these feelings, I won't recover anymore.' Then, turning attention to Dhamma, consciousness ceases with path and fruition knowledge.

Look... even when their body was kept in cold storage for two nights, it remained soft and flexible, not stiff... While others become hard like stone or wood...

Isn't this worth examining? How beneficial is this? We need to take this as an example, do you hear? We need to analyze this carefully...

Though we couldn't take photos, in Nammatee, Moe Kaung... the Buddhist nun... she too died well, do you hear? She died beautifully... Near death, she turned her wisdom to the aggregates, her body remained soft and flexible, could be moved and positioned... How smoothly it went... Don't we need to examine this?

This is about consciousness ceasing with path and fruition consciousness.

Faith (saddhā) is lacking, do you hear? Isn't this worth studying? If one truly believes, it's possible...

However, regarding this teaching, when there's time for practice... it doesn't take long... The matter of practicing Dhamma is worth considering...

To teach true Dhamma doesn't take even five minutes, do you hear? True Dhamma can be realized in two or three minutes... Don't we need faith for this? We need faith..."

"နားက တရားကိုနာ..ဉာဏ်က ခန္ဓာလှည့်" "Listen with your ears, turn wisdom to the aggregates"

 When one turns wisdom towards the aggregates...

In turning wisdom, he faced various experiences and made decisions... encountered different kinds of vedanā...

Frequently hospitalized, surgeries, operations, intestinal surgeries two or three times
Many different experiences...

So looking at the aggregates, he concluded "I won't escape death"
Having made this determination, he focused on Dhamma practice until attaining path and fruition, and died peacefully... do you hear?

Isn't this worth examining?

Well... what we mean by "dying peacefully" - his body was kept in the morgue for two nights... while others would be stiff, he remained soft and flexible...

Even the injection sites were still bleeding. See? No stiffness even in the morgue.

So, isn't it necessary to know how to shift attention? (Yes, Venerable Sir) This is necessary, do you hear?
That's why when we structure teachings about aggregates and noble truths... what we thought were different kinds of humans, devas, brahmas, animals, petas, asuras, hell beings... what we actually find are just aggregates...

We think of 31 planes... humans, devas, brahmas... but what we find are just aggregates. Shouldn't we take what we actually find as truth? (Yes, Venerable Sir) When truth is known, falsehood disappears, do you hear?

That's why teaching about aggregates...
It's to understand how to remove sakkāya-diṭṭhi (personality view)...

Well... when someone speaks harmful words or acts improperly... at such times, don't we need to turn wisdom to the aggregates? (Yes, Venerable Sir)

"Listen with your ears, turn wisdom to the aggregates"

When we say "seeing," is it a person, a being, or just visible form? (It's visible form, Venerable Sir)
When seeing form, does consciousness arise alone? (No, Venerable Sir)

If not, aren't feeling, perception, and volition arising together? (Yes, Venerable Sir)
Is it a person experiencing the form, or is it feeling? (It's feeling, Venerable Sir)
Is it a deva or feeling? (It's feeling, Venerable Sir)
Is it a brahma or feeling? (It's feeling, Venerable Sir)

The perceiving of form - is it done by humans, devas, brahmas, or by perception? (By perception, Venerable Sir)
What prompts the experiencing and perceiving - is it a self or volition? (It's volition, Venerable Sir)

When feeling, perception, and volition combine, don't they complete the four mental aggregates? (Yes, Venerable Sir)
Only when these four are complete does seeing-consciousness arise, right? Is it humans, devas, brahmas, or four mental aggregates? (Four mental aggregates, Venerable Sir)

Is the eye-sensitivity a person? (No, Venerable Sir)
Is visible form a person? (No, Venerable Sir)
When analyzing aggregates, don't we find material aggregate? (Yes, Venerable Sir)

Four mental aggregates plus material aggregate makes... (Five aggregates, Venerable Sir)
Condensed, it's mind and matter; expanded, it's five aggregates. Is it impropriety or mind-matter? (It's mind-matter, Venerable Sir)

When looking at mind-matter, when seeing mind-matter, can lust, anger, and delusion arise? (No, Venerable Sir)

That's why the Mogok Sayadaw taught "Listen to Dhamma with your ears, turn wisdom to the aggregates," didn't he? (Yes, Venerable Sir)

When turning to aggregates, one is freed. When seeing persons and beings, can we find aggregates? (No, Venerable Sir)

Though aggregates exist, they're not found
Though found, they're not understood
That's why the ancient Ledi Sayadaw taught:
"Seeing ultimate reality daily yet not finding it"
Daily encountering but not knowing
Finding but not understanding
Seeing daily but not finding

Therefore, "Not knowing the five aggregates leads to going about like dogs, pigs, buffalos, and cattle - upside down in five ways," isn't that what was taught? (Yes, Venerable Sir)

This happens due to wrong attention to the aggregates... With right attention comes path and cessation. Isn't this worth examining?

So we need to analyze aggregates at all six doors... from eye-door to mind-door... analyze the aggregates carefully... (Yes, Venerable Sir)

If done too quickly, it becomes like mere recitation...

Understanding Aggregates and Liberation (ခန္ဓာနှင့် လွတ်မြောက်ခြင်းကို နားလည်ခြင်း)

 "Greed (lobha), hatred (dosa), delusion (moha)

Non-greed (alobha), non-hatred (adosa), and thinking mind.

Know greed as greed
When delusion comes, know it as delusion

Greed is called craving (taṇhā)
Wanting is taṇhā - there's no 'I' in it
Wanting from seeing, hearing, smelling, tasting, touching, knowing - that's taṇhā
No 'I' exists there

Which aggregate is it? Saṅkhārakkhandha
Dissatisfaction - that's hatred (dosa)
No 'I' exists there

Not knowing that greed and hatred are arising - that's delusion (moha)
There's no person, no deva, no 'I' in it

Mind of greed, mind of hatred, mind of delusion
These need to be understood

Then craving becomes personality-view (sakkāya)
Hatred becomes personality-view
Delusion becomes personality-view

When there's wanting, who is wanting?
'I want'
Then 'I' is wrong view (diṭṭhi), wanting is personality-view

When 'I am angry'
'I' is wrong view, anger is personality-view
That personality-view is hatred, 'I' is wrong view

Delusion is not knowing personality-view
'I' is wrong view

When truly knowing this as personality-view
When wanting is seen as craving
Wrong view falls away

When aversion is seen as hatred, wrong view falls away
Not knowing these two arise is delusion
Then wrong view falls away

Oh, what we think are 'I' and 'others'
Know that as craving, know as hatred, know as delusion

When craving is understood clearly and distinctly like this
It's not person, not deva, not being
It's just craving

Dissatisfaction isn't persons or beings - it's hatred
These two arising aren't persons or beings - it's delusion
Then wrong view falls away

After it falls away, with repeated study, mind becomes
Clear and bright - there is no 'I' at all

When things don't go as 'I' want, it's anatta (non-self) nature
When you can't control things as you wish, you'll clearly see 'this is not I'

Then continuing to observe:
Wanting is impermanent (anicca)
Dissatisfaction is impermanent
Not-knowing delusion is impermanent

Whatever dhamma arises - 'sabbe saṅkhārā aniccā'
Only seeing impermanence brings peace of mind"

"Is anicca (impermanence) a happy or suffering dhamma?
Suffering is inherent in anicca
That suffering is dukkha

Does this dukkha have an owner?
With no owner, it's anatta

Oh, anicca is contained within anatta

Within anicca, suffering dhammas are already included
Anicca, dukkha, anatta

Seeing anicca once includes both dukkha and anatta
Then craving cannot be found
Hatred cannot be found
Delusion cannot be found

What's found is anicca, what knows is magga (path)
As it's said 'maggābhiññā sakiṃmatā' - like a thunderbolt
Just as a palm or coconut tree struck by lightning won't grow again

Yes, when that one moment of path-consciousness strikes
'Rāgakkhayo nibbānaṃ
Dosakkhayo nibbānaṃ
Mohakkhayo nibbānaṃ'
Everything goes to Nibbāna

The key point is ending kilesa vaṭṭa (cycle of defilements) in the three cycles
When kilesa vaṭṭa - greed, hatred, delusion - ceases
Kamma vaṭṭa (cycle of kamma) cannot arise
Without kamma vaṭṭa, how can new aggregates arise?
That's 'nirodha'

Nirodha means cessation of defilements and aggregates

That consciousness with path-mind is called magga-citta
The crucial point is cessation of consciousness with that path-mind

One must use mindfulness and wisdom like a fortress and spear
To know whatever arises as anicca

That's why 'stop at seeing'
'Stop at hearing' - seeing what?
Seeing anicca

Seeing anicca includes dukkha
And includes anatta

Craving doesn't arise anymore

Why? Because of seeing anicca
When craving and clinging don't arise
That's why 'only seeing anicca brings peace'
This is the point to enter

Observe arising and passing in whatever appears
All beings with aggregates follow kamma's arrangement
Causes bring results

Some in conventional truth speak of
Lifespans - this many years, that many years
Living according to their provisions

Some 70, 80, 100 years, some 4-5 years, some months
According to their kamma, as kamma arranges

People don't know this kamma - that's avijjā (ignorance)
'Avijjā paccayā saṅkhārā' - formations arise

'Apuññābhi saṅkhārā' - kamma leading to lower realms
Unwholesome kamma

Regarding wholesome: dana (giving), sīla (morality)
'Puññābhi saṅkhārā' - human and deva aggregates
This is wholesome kamma's arrangement"

"For one who leads with wisdom:
Whether greed, delusion, or hatred appears
Knowing 'This is not me, these are just dhammas of greed, hatred, and delusion'
When this is known, self-view falls away
Seeing anicca, craving dies
There's nothing else besides this

Whenever Noble Ones look at the aggregates
In every act of eating and walking
They only find six tastes: sweet, sour, spicy, salty, bitter, astringent
They only see these basic qualities

In this, there's no good or bad

If dissatisfaction arises, that's entering concepts

When turning to the aggregates
There's no liking or disliking

Bitter is anicca, sweet is anicca, spicy is anicca, astringent is anicca
Thus free from the duality of good and bad

Noble Ones, Ariyas, when turning wisdom to the aggregates
See eating as suffering, chewing as suffering
Swallowing as suffering

Then defilements find no entry

If consciousness doesn't cease yet, that's okay
That's path-consciousness

Whether it ceases or not
That's path-consciousness

That's why it's taught 'good whether living or dying'
This is most important

When turning to concepts
Likes and dislikes arise

When turning to ultimate reality (paramattha)
Likes and dislikes don't arise, aren't included

That's the object of ultimate reality
The important thing is cessation of consciousness with this mind

When truly discerning the aggregates clearly
'Human' and 'deva' are just conventions, just for speaking

We must use conventions to communicate
Otherwise, there would be no way to teach Dhamma
Teaching happens through concepts

Speaking of pure ultimate reality
Venerable Sunlun said to Venerable Zagpingaing
'If it's ultimate reality, one can only sit silently
There's nothing to say - we speak using concepts'
We must use terms like 'sons' and 'daughters'
The Buddha didn't reject conventional speech
What did he reject?

Thinking 'there are humans'
Thinking 'there are devas'
Thinking 'there are 31 planes of existence'

He rejected these views and concepts
Why? Because what's found is just mind-matter

We think 'human' but find only mind-matter
We think '31 planes' but don't find them, so they're rejected

Conventional speech isn't rejected - that's just verbal expression
This needs to be understood

When turning to aggregates, one is freed
Freedom comes through contemplating aggregates
If turning to concepts

Likes and dislikes arise
That's how defilements enter

Since Nibbāna comes from cutting fetters
Turning to aggregates cuts fetters

Turning to concepts, fetters enter
Through practice

Whatever appears, whether unpleasant or pleasant, it's anicca
This needs to be known

That's why it concludes with 'sabbe saṅkhārā aniccā'
'Sabbe saṅkhārā' means whatever appears

The wealthy are anicca
The poor are anicca
The middle class are anicca
In anicca, all become equal

This equality comes from seeing anicca

Now, when there's pain, aching, throbbing
Whatever arises, that's vipāka vaṭṭa, resultant aggregates

It happens in the body
Dissatisfaction happens in the mind
To know these two, one must know the aggregates

Understanding aggregates, one can determine
These are resultant dhammas, vipāka vaṭṭa

Then 'let the body suffer but not the mind' becomes possible

The body will suffer, that's unavoidable
One needs to know the fault of the aggregates

Knowing aggregates, wrong view falls away
Knowing anicca, craving dies
That's why the mind doesn't suffer

This is what's needed, lay devotee

Well, contemplate this
Contemplate it again and again, understand?

Don't think about food and drink

When the time is right
The benefits will come

Well, we still have journey ahead.

More to continue...


Sādhu -- Sādhu -- Sādhu"