Dhamma Talks by Mogok Sayadaw; 19th January 1961

Sayadaw based this talk from the Khandhavagga Samyutta, Devadaha Sutta. One time the Buddha was dwelling among the Sakyans in a town named Devadaha. At that time some monks wanted to go to the western province in order to spend the rain retreat there. So they went to see the Buddha and asked permission for it.

The Buddha asked them to see Sariputta before. So they went to see him. Sariputta knew that the Buddha wanted him to teach them.He said to them, if someone asked what was the Buddhavada—the Buddha’s Doctrine?

They should answer in this way. The Buddha taught to remove or destroy desire andlust (chanda-raga) and the way to do it.

We are worshiping the Buddha and Dhamma, so it’s important to know the Doctrine of the Buddha. (In one of his talks on the same subject, Sayadaw said that most Buddhists know a lot of rites and rituals. Such as worship the Buddha in many different ways but may be they don’t know the doctrines.

Without knowing it they can’t practice Nowadays we see many monks teach the lay people ordinary things.) (Sayadaw told the story of the sutta) Sariputta gave the talk to the monks. The Buddha used to talk removed or destroyed desire and lust (chandaraga). He also used to exhort for practice of removing and destroying it.

To remove the causes of dukkha samudaya (i.e, tanhā) and the way for it. The inquirers would not satisfy with that much. They would ask you again. In regard to what did your teacher teach the removal of desire and lust? To remove the desire and lust on the 5 khandhas. If you didn’t then what happened?

There arose in one sorrow, lamentation, pain, displeasure and despair. If you did it, then what happened? By removing it and not followed by sorrow, lamentation, pain, displeasure and despair. Not followed by ignorance and volitional formation (avijjā and saṅkhāra). If you don’t remove it, then you are an unwholesome person. When death arrives will fall into the planes of misery.

If you remove it, then you are a wholesome person. After death will born in the blissful planes (as human and celestial beings) and realize Nibbāna. These are according to the sutta. I have something to explain more. If you don’t remove or destroy it with Path Knowledge, the khandhas and samudaya (i.e tanhā) are always sticking together.

Here means latent tendency or defilements (anusaya kilesa). This is lobha (greed), affection to one’s own khandhas. If you don’t remove it, craving, clining, action(tanhā, upādāna, kamma) connect with birth, aging and death (jati, jara, marana). It’s here to describe the way of practice. You can contemplate whatever you prefer, mind, feeling, etc.

Before you dont’ know and think it as permanence and have affection to the khandhas. By contemplation and know that it’s impermanent. Defilements have 3 stages; ① Latent stage (anusaya), ②Stimulating stage (pariyuthana), and ③Active stage (vitakkama).

By seeing impermanence, vipassanā knowledge removes ② and ③ stages but can’t overcome the latent tendency. With ①, ② and ③ will come back again. Can destroy ① become the true Buddhavada. Don’t satisfy only with vipassanā knowledge.

Without the practice by encountering coarse sense objects and all of them arise back again. Knowledge of disenchantment and change of lineage (Nibbida and Gotrabu Nyans) are still not enough. Therefore continue to practice until to the truth of the 5 khandhas as dukkha.

How to practice until totally don’t want the khandha. If you don’t want the truth of dukkha and the 5 khandhas disappear. Then defilement of wrong view has no khandha to dependent on. Khandha disappears and nothing is existing for the dependence. So wrong view not exists anymore.

Without any attachment to wrong view with kamma, and no more rebirths to the planes of misery. Hell fire and hell woks are totally gone for you. (Wok is a large iron cauldron for cooking and come from Chinese word)

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