Mahasi Sayadaw’s sayings
Be free from jealousy and envy, and be instantly happy.
People who practice mental development must be contented with everything. Although one does not like the almsfood, robes, etc., that donors, according to their ability, offer in support; although the offering may not be very good, one should not complain, but accept and use them. Regardless of what has been offered, one should make do with them.
It is a great happiness to live alone. One does not have to look at anyone else. It is very peaceful. When there is no special reason to do otherwise, living alone by oneself without any companions is the best.
To be calm when encountering good and bad objects, one should restrain oneself after reflecting. One should restrain oneself after meditating (observing the object). Restraining oneself so as to stay calm after observing whatever is seen or heard, etc., is the best way.
One should continuously observe the rapidly occurring mind every time it arises. If one cannot give any particular label to the object, then one should just note it as “knowing, knowing.” In one moment of noting “knowing,” one will be able to come to know four, five, or ten mind-moments arising and passing away one after another. Sometimes, when the knowing is extremely rapid, it is no longer necessary to label as “knowing.” One can just be aware continuously.
If one retorts to others without any forbearance, this person will always make enemies, and his speech will not have any benefit. If one forbears with lovingkindness, the other person will feel friendly without any dislike or hatred. Even if the person doesn’t feel friendly, he or she won’t do or say anything harmful. This is the immediate benefit to be gained.
The practice of Satipatthana, which can remove painful sensations, is a very good cure. There are many people who, having meditated earlier on, when encountering severe pain extreme nearly to the point of death, noted the pains with this method and gained relief.
A person may have practiced meditation, but if he is still unable to overcome unhappiness with meditation, then one can conclude that this person’s practice is not yet satisfactory. Dhamma qualities are not yet developed fully in him.
Two kinds of cessation
In the mental continuum of those who have attained magga and phala and extinguished the kilesas with ariya magga, the defilements are extinguished for good. They are extinguished regarding every object. Extinguishing with vipassana, however, means that defilements are only quelled regarding each object when it is observed properly. Regarding objects which are not observed, they are not extinguished. Also, it is not a lasting cessation. There is only quelling while observing.
Parami (Perfections)
Those who are very eager now to practice meditation, as well as those can practice fully and strenuously, have the parami of having practiced meditation in the past. The people who have strong parami from the past are energetic when practicing meditation in the present. When knowledge from concentration arises, it is special. Therefore, parami kamma is important. If one practices now, in the future, knowledge from concentration can mature and become special.
People should always keep the five precepts so that they are pure. If one accidentally breaks a precept, one should take it again after intending not to break it in this way later. One can just take the precept mentally. However, it is better to do so verbally by reciting. After retaking the precepts, one morality is pure again.
Never stopping
Although people may lie down and rest, their mind and body processes do not rest or stop. They continue going towards old age, disease and death.
Although people live enjoyably, coming, going, eating and drinking, the mind and matter within them are gradually transitioning into old age, disease and death.
Not by merely wishing
If one practices Satipatthana now, one can realize magga, phala, and nibbana in this very life. If one wants to realize magga, phala and nibbana quickly, one shouldn’t be satisfied with just making wishes, but should practice right now.
A pleasant world
If we help each other with lovingkindness as much as we can, then the human world will always be a pleasant place. Therefore, it is obvious that each and every person should practice lovingkindness.
Only with the practice of sila (morality), samadhi (concentration) and panna (wisdom)
To be free from old age, disease and death, and to extinguish all suffering is a benefit that beings really need. This benefit of extinguishing all suffering can only be gained with the practice of morality, concentration and wisdom.
Freedom from sorrow
Everyone is afraid of sorrow. Therefore, even books and articles are published now on how to be free from sorrow. However, for true freedom from sorrow, the practice of Satipatthana is the only real way.
If we put it on the tongue and taste it, we know sugar is sweet, salt is salty. Only if we practice it and see for ourselves can we know whether the dhamma is true or not. How can we trust that something is good or bad only by what others say?
Not easy to practice
It is not difficult at all to speak theoretically about mind and matter arising and passing away. It is very easy to do. However, as much as it is easy to speak about, it is not easy to experience. It is extremely difficult.
Upstream and downstream
Wholesomeness can only arise through deliberate action, with strong faith, will and effort. It is like going upstream. Unwholesomeness, however, happens naturally, like floating downstream with the current.
The most important task
Now, when one has met with the Buddha’s sasana, what is the most important task? It is to practice so as to realize nibbana, the cessation of all suffering.
Impermanence and conceit
Conceit arises when things appear to be permanent. If one is going to die right now, then conceit falls away. When one sees correctly that nothing is permanent and that everything continuously passes away, then there is no cause for conceit to arise.
Those who do not want nibbana
Why is there no desire for nibbana? Because there is a strong liking for sense objects.
Real sons and daughters of the Buddha
Although one believes and takes refuge in the Buddha respectfully, if one has not year realized sotapatti magga and phala, but is a puthujjana (worldling), one is not yet a real son or daughter of the Buddha. Only when one has reached sotapatti magga and phala and become a sotapanna can one become a true son or daughter of the Buddha.
Future lives of a sotapanna
Not only can a sotapanna no longer go down to the four lower realms, he or she will no longer be born in inferior existences as a poor human or deva. It is very good indeed.
Wholesome deeds protect one
Whether it is the wholesome deed of giving, or morality, or meditation, these wholesome deeds protect one. Protection means they cause one to be prosperous, free of danger and to reach nibbana. They are very satisfying and bring happiness.