Dhamma Talks by Mogok Sayadaw; 11th January 1961
Worldlings (puthujjana) were confused with the knowledge (nyan). Therefore the Buddha gave this talk (Kimsupama Sutta). If you discern the arising and passing away of phenomena will see Nibbāna. Must follow to the end of it (i.e impermanence).
You can contemplate anyone of the five khandhas and when it comes to an end will see Nibbāna. Don’t be in low spirit. Minds arise and you observe them and not there. If you know it’s not there and that’s enough.
The mind observes the mind. Minds can’t arise together or can’t be in parallel. If you contemplate the mind all other khandhas are including in it. (The 5 khandhas are arising and vanishing together).
Just contemplate one of them which you prefer (the Buddha taught 4 objects for insight depending on the human characters. For a yogi to choose a right object is important. (Some yogis experiences support this point.)
During the first part, impermanence is before and follows after by knowledge (nyan) (i.e; anicca / magga). At last Nibbāna is before and follows after by Path knowledge. (i.e, Nibbāna/magganga) These 2 words are very important.
(Sometimes Sayadaw’s Dhamma explanations for direct experiences were subtle and profound. Can’t be listened with superficially. hese are a lot of food for the heart and thought for careful reflection).
Without discerning impermanence mundane knowledge (lokiya magga) can’t arise. Without ending of impermanence can’t see Nibbāna. In between them (i.e insight knowledge and path knowledge) you will only see impermanence.
Without a teacher will have confused view and misunderstanding (in the sutta, the worldling monk had confusion). Worldlings are very strong in arguments because of their talkativeness.
“The main thing is discerning impermanence of whatever you are contemplating (this was the 4th arahant’s instruction to the worldling monk).” You can contemplate anyone of the 4 satipatthāna to your preference.
As example, if you prefer feeling and whatever feeling arises contemplate its impermanence, disenchantment and the ending of it. May be you’ll complain as can’t see impermanence.
For example, during the sitting you want to get up. After getting up the wanting mind is gone. Again, you want to sit down, after you sit down and the wanting mind is gone. Is this not impermanence?
- Content of "Dhmma Talks by Mogok Sayadaw"