Dhamma Talks by Mogok Sayadaw; 12th September 1961
[ In this talk Sayadaw explained the 2 views on vipassanā. These 2 views are; ① Vipassanā observe by oneself ②Vipassanā show by the khandhas. It becomes arguments among yogis. He said both are right. The mind always turn inwards the khandha becomes vipassanā. The mind knows or sees the khandha process. Without turns inwards and observes can’t discern the khandha process.
The dhamma shows its nature and becomes vipassanā. The mind observes and becomes vipassanā. These 2 combine together become vipassanā ñāṇa. The dhamma is always showing its nature. Vipariṇāma lakkhanaṁ dukkha saccaṁ – changing and unstable nature are truth of dukkha.
Does vipassanā extinct is dhamma extincts? Or the mind not turns inwards and observes? In these 2 Qs; no vipassanā means there is no observation. Don’t forget “ehi – passiko”. (There are 6 attributes of Dhamma. Ehi-passiko is one of them). The dhamma are inviting us, come and contemplate or observe. Ehi and passiko combine together become vipassanā.
The arising dhamma combines with the observing mind become vipassanā. Why are we so long in saṁsāra? Because ehi – the dhamma invites us all the times but we don’t follow with their invitation and rejecting it all the times. So, don’t separate ehi and passiko. If separate just wandering in saṁsāra. Not separates them will end suffering. ]
In the Majjima Nikāya, the Buddha said, you had to put down the khandha here. But to get another new khandha was the greatest fault .It was the most fearful thing for the Buddha. It was dukkha sacca and the Buddha disgusted about it. Your wisdom eyes are covering up with kilesa dusts.
So you all are making prayers for the next khandhas. If you are asking for life will be sunk in deeper. Craving for becoming (bhava taṇhā) is comforting you with pleasure and never find out for liberation. If you are praying for existence and it’s like may I miss every Buddha to come. Some pray for liberation at the time of the future Mettaya Buddha. This is a kind of terrible thing to do.
Because in the Satipaṭṭhāna Sutta, The Buddha gave the guarantee for a mature mind could realize the dhamma within 7 days. This is a kind of disrespectful to the Gautama Buddha. It is unnecessary to do this kind of thing.
Even Gautama Buddha could not give you Nibbāna. Have to practice yourself for it. Mettaya Buddha also can’t give it to you in the future. You must practice for yourself. Each Nibbāna is not different from others Nibbāna. This is attachment to the personality. So you have wrong view. In saṁsāra if you survive for one more day is one day long dukkha. Do not want a long suffering life. You have to follow the quicker way to Nibbāna.
We must do the vipassanā practice. What is vipassanā? There are 2 views on vipassanā. One’s own contemplation is vipassana. There is also vipassanā show by the dhamma and seeing it. is seeing with one’s own contemplation. is the dhamma shows it and you see it (In the beginning is more prominent, with the practice becomes mature and is more prominent).
This is never teach before. There are a lot of argument. I will explain these 2 views as not wrong. Even you don’t contemplate, the khandhas do its work as rise and fall. If you do not contemplate, does it become vipassanās? Stay away from the 5 cords of sensual pleasure and turning the mind towards it and become vipassanā. Turn your mind towards the khandha. The mind sees the khandha process.
This is seeing by contemplation. No contemplation is no seeing. Contemplative mind is vipassanā ñāṇa. This is from the point of knowledge. The dhamma also has to show it. So the dhamma shows and the mind contemplates, and with both contemplation become vipassanā. Extinctions of the Dhamma can be measured with this point.
The mind not turning towards it that Dhamma become in extinction. Ehi and passiko together become insight. Saṁsāra is long because ehi and passiko are not together. Therefore we are in trouble. With them together will arrive Nibbāna. You may think it is the cause of taṇhā and avijjā. In truth, not combining ehi and passiko together that saṁsāra is long.
No contemplation is heedless. Heedlessness is ignorance. Ignorance conditions volitional formation (avijjā paccaya saṅkhāra)... and D.A continues. But you follow ehi with greed, hatred and delusion that saṁsāra is long. For e.g, mosquito bites you. You slap it with your hand. You have to go there with knowledge (ñāṇa).
Then you will see anicca. Before all of you were going to the 4 planes of misery. Now! Do you know how to go Nibbāna. So Nibbāna is not come to you by prayers.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4084&p=35754#p35754 (posted on 2019-01-14)
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