Dhamma Talks by Mogok Sayadaw; 3rd October 1961
[This was a very simple talk to deal with wrong views and doubt for beginner. The listeners were 2 well known business men came from a far for practice]
Before doing vipassanā must dispelling 3 wrong views. Without doing it only get merits and not the Path Knowledge. This is not giving an ordinary talk. Giving the way for your practice. I have to give the intellectual knowledge first. We missed many Buddhas in the past, and had lived with the khandha of painful births.
We were forbidding by these 3 wrong views was very clear. After clearing away wrong views and also for doubt later. After that I have to illustrate impermanence in the khandha. If wrong views reside in the 5 khandhas and however practice hard can’t realize the Dhamma.
The Buddha also mentioned this point. So, vipassanā comes later and clearing away doubt is before. The stages of practice are: ① Dispelling wrong view, ② Clearing away doubt, ③ Vipassana practice. This is the right way of practice (For this point Saydaw gave the story of Ven. Anuradha) Another story was regarding with Ven. Sāriputta and he cleared away Yamaka’s wrong view.
This is very important. Doing Samādhi before with knowing the in-breath and out-breath are only controlling the mind. Wholesome state of mind is one thing and Path and Fruition knowledges are another thing. Must strip of wrong view with the khandha process. For e.g, if you are turning towards a clock and seeing the clock arises. This mind not exists beforehand (i.e. seeing). Also it not arises by watching.
It is like a shadow appears by the body contacts with the mirror. Seeing is just mind and not man or woman. It is just the seeing nature. After the seeing and the wanting arises. Are the seeing and the wanting the same? After the seeing and it ceases. And then wanting arises by substitute. Before is just seeing and not wanting. Now is wanting and not seeing also. These 2 minds are different. Their nature are not the same. Seeing arises in the eye and ceases at the same place.
After that wanting arises in the heart by substitute. This is showing the cause and effect connection. There are 2 kinds of wanting. Ordinary wanting (i.e. craving-taṇhā) and strong wanting arises. This small wanting mind ceases and big wanting mind arises. And then the big wanting ceases and the buying thing (here, a clock) of bodily action and verbal action arise.
So, the whole process is seeing, wanting, clinging and action. They are arising one after another with the ceasing of one after another. The seeing mind conditions the wanting mind. After the seeing ceases and alive with the wanting mind. After the wanting ceases and substitute with action. The seeing mind is just only the seeing mind. Is it a person or a being? This is stripping off the identity view (sakkāya diṭṭhi). The life span of the seeing mind is ① and ②. ① is arising and ② is ceasing. After it ceases and substitute with the wanting mind. It’s also not a person or a being. You may ask, “ Is it arises by no cause?” It doesn’t. The seeing mind conditions it as a substitute. Natthi paccayo – It’s the absence condition. (conditions it without together).
Then this mind (Here is wanting) arises by not automatic, but with causes. Because of the seeing mind and the result of the wanting mind arises. By the cause and the result appears. It is cause and effect connection. With the substitute and you are alive. Without the mind and you’ll die. Someone may think, after the seeing mind ceases and nothing arises.
This is the view of annihilation (uccheda diṭṭhi). It’s not cutting off. Still continues as cause and effect will free from uccheda diṭṭhi. Now, you are free from sakkāya and uccheda diṭṭhis. Wanting mind conditions the clinging mind. Wanting mind ceases and substitute with the clinging mind. ① is arising and ② is ceasing.
Isn’t the wanting mind permanent or impermanent? It is impermanent. If you know it as impermanence and will free from sassata diṭṭhi (view of eternalism). Now, you are free from the 3 wrong views, sakkāya, sassata and uccheda diṭṭhis.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4084&p=35757#p35757 (posted on 2019-01-14)
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