Two Causes for Wrong View


Dhamma Talks by Mogok Sayadaw; 23rd October 1961

Afraid of dukkha and people are listening and practicing dhamma. In the Dhammacakka Discourse (the First Discourse), the Buddha mentioned some of the dukkhas. But among the many the most frightening to you all are dukkhas in the planes of misery. Dukkha is the resultant dhamma.

What is the cause you need to think about it. Taking the 5 khandhas as this is mine, this I am, this is myself. Diṭṭhi is the cause of it. If wrong view is abandoned the biggest root of dukkha to the planes of misery is destroyed. Even the Buddha said: extinguished the head fire later but killed Diṭṭhi quickly. The chest pierced by a spear was also in this way. Piercing with a spear only dies once. If have wrong view and dies for uncountable time.

(Sayadaw continued the story of Anāthapiṇḍika and the outsiders. They were discussion on dhamma.) Anāthapiṇḍika gave the answer to them on the causes of wrong view. ① Unwise attention (ayonisomanasikāra) ② Listening to the wrong teachings. There are many causes for diṭṭhi to arise.

These 2 causes are the most important points (There were 8 causes, but he answered them used only 2) ① With the first cause, one falls into the planes of misery is by oneself ② With the 2nd cause, one falls into the planes of misery by others.

The Buddha said; our homes were the 4 planes of misery. Let us dealing with the first one. If we separate the body and get the 32 parts of it. Hair of the head, bodily hair, teeth, bones, etc. And diṭṭhi becomes a little bit shaken. Taṇhā’s perception of the pretty and beautiful body dies out.

But diṭṭhi not falls off. If you ask who hair it’s ? Diṭṭhi comes in as my hair, my teeth, etc. Then still can’t do it with the 32 parts of the body (with bodily parts contemplation). It’s quite terrible. It will still come as my father’s bones, my father’s grave. Differentiate it into mind and form. We attach to the mind as me. Attach to the voice as me, etc.

This much also diṭṭhi is unshakable. Dividing the 5 khandhas into the 4 satipaṭṭhāna and seeing the 5 khandhas as impermanent dukkha sacca. And then diṭṭhi is fleeing. Until not seeing impermanence diṭṭhi is sticking to it, and still not falls apart. It’s very difficult for diṭṭhi to fall off without the practice of vipassanā. (Just look at the Brahma gods. They attain jhānas but still have diṭṭhi) Anicca (impermanence) and aniccanupassanā ñāṇa (knowledge of the contemplation of impermanence) join together only diṭṭhi falls off.

People are looking into the mirrors and diṭṭhi arises. Using the mirrors are terrible. There was a story of a lion looked into a mirror and died. If he showed its teeth, the shadow in the mirror also showed its teeth. If he was roaring at it, also the shadow there was roaring back.

Taking its shadow as another lion and ended up in death. Here also looking into the mirror wrongly that end up in the planes of misery. (Sayadaw’s talk became humorous). The mirror is on it own but you have the mind of a lion. Unable to differentiate the shadow and the person.

Taking the great elements (the 4 great elements) as me and diṭṭhi arises. Don’t think that looking into the mirror is easy. Because of the mirror will be in sorrow and lamentation. Has to look at the mirror in this way. Does the shadow in the mirror is oneself or other? If you say myself, then the one outside the mirror will be other. If, it’s other and should not be looked like you.

The mirror has the clearness of the great elements that shadow appears. It’s difficult if you don’t know how to say about it. The 2nd cause is listening to the wrong teaching. For an example, it was done by the permanent God (The Creator), etc.. Also with the Buddhist view of kammasakkata ñāṇa,

I do it and I get it (kamma and kammic result), diṭṭhi not falls away. It becomes sassata diṭṭhi (view of eternalism). There were no wholesome and unwholesome dhammas and a country had been come into ruin. (Referred to a jataka story of the wrong teaching and view which destroyed the country. This kind of incidents can be seen in today world.)

If you can look at the khandha and āyatana as suññāta diṭṭhi will fall away. I’ll give you the way of knowledge. Still not penetrate at suññāta and diṭṭhi will not fall off. Therefore suññāta dhamma is very important. The 5 khandhas only have the cause and effect of D.A process. It only exists as dukkha and samudaya.

Only listening to these kind of talks diṭṭhi will fall away. (Anāthapiṇḍika answered to the outsiders in this way). “My view on the 5 khandhas is, these are saṅkhata dhamma (conditioned phenomena). They have the characteristics of impermanence, dukkha and not-self.

Therefore I don’t take them as this is mine, this I am and this is my self.” Someone doesn’t practice is not knowing it. Someone discerns impermanence and taking them as this is mine, this I am and this is my self are impossible. You are not listening to wrong teachings, and don’t have unwise attention. So, contemplate impermanence with perseverance. It has the power of destroying the root to the planes of misery for you.

You should do this with satisfaction. What is the use of just for eating and going to the planes of misery. (This warning was hitting to the heart. Most living beings born here as human beings and just doing for these. They are using their good kamma just for doing stupid things). Do the main work for the happiness of freeing oneself from the saṁsāric dukkha. Going downstream is not difficult.

Do you only concern for the stomach or wanting to end saṁsāric dukkha? For not becoming unwise attention you have to contemplate impermanence at any time. Also it is necessary for listening to suññāta dhamma. In this way you will be freed from the 4 planes of misery.


cited from https://oba.org.tw/viewtopic.php?f=22&t=4091&p=35766#p35766 (posted on 2019-01-14)


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