Two Kinds of Disenchantment


Dhamma Talks by Mogok Sayadaw; 16th September 1961

Become the disciple of a noble one (sutava ariya savaka) and wrong view falls away. After become a sotāpanna and still has taṇhā. But doesn’t has the coarser one which can fall into the planes of misery. The coarser taṇhā and māna (craving and conceit) which can fall into the planes of misery are gone with wrong view together.

Connection with wrong view the Buddha often mentioned with the ariya savaka in the suttas. Has to listen Dhamma with the wisdom ear and not an ordinary one. The kind of ear in everyday what we hear are no values. Hearing things with the wisdom ear, learning and practicing the ariya Dhamma is called sutava ariya savaka.

It’s important to listen sacca dhamma with the wisdom ear. I take this duty for you. And you have to learn it and practice. For the Path Knowledge of a sotāpanna is not difficult. It’s important to fulfill these 2 points (i.e. listening sacca dhamma and practice). You also know that you have the seed of hell in your heart. Only with dāna, sīla and samatha practices can’t abandon the seed of hell.

Wrong view is also a latent defilement (anusaya). Anusaya not arises from outside. It arises by conditions and like a blip. It arises until abandon with the Path Knowledge. But we think it as not there. If it has no conditions will latent in the heart as an indifferent nature. It called anusaya because arises by conditions. And arises by suitable causes.

Listening with the wisdom ear and practice with wisdom become sutava ariya savaka. In the Anatta Lakkhaṇa Sutta by contemplation of feeling and become disenchantment. Disenchantment can be 2 ways, with saṁvega (sense of urgency) and vipassanā. Disenchantment with saṁvega is seeing the oppression of feeling. And knowing that khandha is fearful and become disenchantment.

It is nothing to do with the Path Knowledge. Disenchantment with vipassanā is not this kind. When feeling arises and you can’t control it not to be arisen and passed away. Its nature is arising and passing away. It is not disenchanted with pain. Seeing this rise and fall and become disenchantment. It’s vipassanā nibbida ñāṇa. Suffering with painful feeling and become displeasure is saṁvega.

Without knowing this and take it as insight knowledge which is sharp. It doesn’t. Not only human being even animal knows it (i.e. painful feeling, not by contemplation). Saṁvega is only frightful knowledge (some intelligent in it). Vipassanā nibidda ñāṇa is valuable. Can’t control the feeling not to be rise and fall, and then become disenchantment is vipassanā ñāṇa.

Saṁvega only supports vipassanā. It encourages to practice vipassanā. Really send yogi to Nibbāna is vipassanā ñāṇa. It’s the decisive support condition (upanisaya paccayo). Becoming disenchantment is supporting the Path Knowledge. Pain, aches are not the main factor. The main factor is becoming disenchantment by can’t control impermanence. This is vipassanā ñāṇa. By knowing that this

khandha is not the govering atta and become disenchantment. Only hearing these things before and clear about it. I have practiced vipassanā quite a long time now. And it does not happen anything yet. Do not complain about it. If you really doing it wrong view of defilement is eroding slowly.

Just continue to do it. After long enough it becomes thin out. With every practice erodes it. Do not let doubt come in, and giving up. It is like the right view hand erodes the wrong view handle of an adze. (The Buddha gave this simile for the practice eroded kilesa slowly). I am not encouraging you.

The Buddha himself taught it. Every seeing of the impermanence of anatta erodes the self view (atta diṭṭhi). Do not let doubt and laziness come in. If it comes diṭṭhi/taṇhā will push you down into the planes of misery. Don’t separate anatta and ñāṇa (i.e. impermanence and ñāṇa).

Feeling aggregate arises depending on the other four aggregates. Going into the sun dukkha vedana arises. And into the shade sukha vedana arises. Vedanā vanishes on the spot of arising. It is like a flash of lightening in the cloud. Khandha arises on the khandha (i.e. feeling arises in the body).

You have to note on this point. Not knowing the guest khandha and vipassanā can’t come in. Vedanā is guest khandha. The others also guests. Today I am talking about vedana and it is guest. The other 4 are hosts. Not knowing it as guest and talking it as me and mine.

This house and that house are in quarrel because not knowing it as guest (i.e. anatta). Vedanā life span is only and . Even counting of it takes time. Its impermanence is quicker than that counting. If you know every time the guest visits will realize Nibbāna. If you can’t catch on the arising and it does not matter. But must catch on the vanishing. Because during the arising the contemplative mind can’t come in.

Only knowing of the guest is not there and knowledge arises (i.e. knowing the vanishing). Not knowing the guest comes and dies is a great fault. Because not knowing is ignorance. It continues the D.A process (avijjā -> saṅkhāra……) You have to practice to know the guest comes in at any time.


cited from https://oba.org.tw/viewtopic.php?f=22&t=4084&p=35755#p35755 (posted on 2019-01-14)


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