Ñāṇa Eye and Normal Eye

Dhamma Talks by Mogok Sayadaw; 14th October 1961

Can touch with the hand is form. Its nature is hot and cold, rise and fall and with tension happening in many different ways. It’s changing and perishing. If know these things directly is seeing. It’s the aggregates of form (rūpa) or rūpakkhhandha. Feeling aggregates are nāma dhamma – mind dhamma.

Sometime it’s itching and vanishing. Sometime the mind is happy and then disappears. Whatever arises in the mind and follow their impermanence. Know them as arising and passing away. Knowing this is ñāṇa view. Feeling aggregates tell about them and disappear. You have to watch and observe them.

Sitting on the bank of a stream and looking at the water flows by. Don’t look at the upper and lower parts of the water flows in and flows down. But only looking at one point. Observing the water is passing through this point. And you know it as not the water before is enough. Knowing it as not the form before, not the mind before etc.. is vipassanā ñāṇa.

Now, listen carefully at what I say. For e.g, you make a number 5 marking post in the water. Don’t look anywhere. Only looking at the water of number 5 marking post. Don’t look at the water above flows in and the water below flows down. Only knowing at the number 5 water as not the water before is enough. Don’t mix-up the ñāṇa seeing with the eye seeing. The eye seeing is – a fire burns and dies out. It’s only seeing the light and darkness.

This is the eye seeing. Ñāṇa eye finds out this dhamma not exists. The eye is seeing the differences (i.e. darkness and light). It doesn’t arrive to Nibbāna. Ñāṇa seeing is knowing them are not there (arise and disappear at the same spot). You must note down the differences.

Ñāṇa seeing is the dhamma before is not exist. And it’s another type of dhamma (i.e. emptiness). (This is the real emptiness. Not a concept of nothingness) For e.g, on the arm there is an itch and later not exist. Knowing the same thing not there (the same thing as there and not there). This is ñāṇa seeing. Knowing different things is not ñāṇa seeing (These are the worldly knowing). Ñāṇa view and the views of eye, ear, nose are different.

Their views are not arrive to Nibbāna. Ñāṇa view/mana view (mana=mind) is the right one. The Buddha had said-pajanati-must know with knowledge. If you see a man is eye seeing. Seeing the arising and passing away of the khandha is ñāṇa seeing. For e.g, scratching your arm with a finger nail. Feeling arises and disappears. But the arm is still there. This is ñāṇa view.

Right view is ñāṇa seeing. Right thought (sammā-saṅkappa) is exposing to see it (in one of his talk sayadaw gave similes for right view and right thought. The eye for right view and glasses for right thought. So that the eye can see more clearer). Right mindfulness is reminding to be mindful. Right concentration is pointing at here (The object to be contemplate). Right effort is encouraging to develop ñāṇa seeing.

Four of them are helpers (except right view). The eye can’t see the arm in pain and its disappearance. Only ñāṇa sees it. It is the penetration of things that arrive Nibbāna. The Buddha said; cakkhuṁ udapādi-eye seeing arises. This is not saying of the normal eye seeing. Therefore he continued to say; ñānaṁ udapādi-knowledge arises. All are the same. It is ñāṇa seeing. Every mind arises and know it as not exist is ñāṇa knowing.

So with ñāṇa observes the khandha. Moliya Sivali asked the Buddha, “Ven. Sir, I want to know the ñāṇa view.” The Buddha said to him; “In you greed arises. Can you talk about its colour and size. It is arising but you can’t tell it. After that greedy mind not exists. Can you know it or not? This is ñāṇa view.” In the Satipaṭṭhāna Sutta, it was said that whatever mind arises had to know it (pajanati).

Knowing is ñāṇa. Knowledge knows impermanence. It is other people seeing or your own seeing. It is sandiṭṭhiko-visible here and now. It knows the arising and falling. Why? After arising and falling and the mind knows it. The arising and falling are before and the knowing is after. With listening Dhamma and you also have to practice. Practice to know it yourself-sandiṭṭhiko.

If you use the attributes of Dhamma for prayers and become samatha practice. Use it for knowing by yourself is vipassanā. What are the differences between samatha and vipassanā? For e.g, a greedy mind of hungry for food arises. After it arises and passes away. Is it still exist? You know its arising and passing away (sandiṭṭhiko). It is becoming vipassanā. The greed of I want to eat so much not arise (i.e. clinging).

Bodily and verbal actions are not arising either. It kills taṇhā, upādāna and kamma. Vipassanā is cutting of the D.A process. Samatha suppresses kilesa temporary only. It is akaliko-giving the result without delay. If you possess sandiṭṭhiko and everything is finished.

So do not go and ask others. Mahasi yogis are doing kayanupassanā-Contemplattion of the body, such as lifting, putting down (on walking etc.). After doing for a long time and the paramattha dhamma (ultimate reality of the phenomena) become apparent. Here is a mind wanting to eat arise. You contemplate and know it as not exists.

What do you know? You know the vanishing mind. It’s the paramattha dhamma contemplates the paramattha dhamma. Mind is paramattha dhamma and ñāṇa also. It’s not resisting by concepts. The Buddha said; it was easy to contemplate without the resistance of bodily concepts. Every contemplation becomes akaliko. Because it cut off the D.A process.

No khandha process arises. It’s not a good khandha (i.e. D.A process khandha or khandha continues). You are alive with the magga khandha (Path factors khandha). It’s a good khandha. The Buddha and arahants were alive with the magga. Only with the sandiṭṭhiko and become the akaliko. Taṇhā and upādāna cease is Nibbāna. So next khandha not arises. You have to work with sandiṭṭhiko (i.e. seeing impermanence).

cited from https://oba.org.tw/viewtopic.php?f=22&t=4084&p=35759#p35759 (posted on 2019-01-14)

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