Dhamma Talks by Mogok Sayadaw; 6th December 1961
This khandha is not following your desire. Therefore it’s not-self (antta). We take this body with sweat, pimples, etc. (i.e. 32 parts of the body) as beautiful (subha). Why the Buddha taught the 3 universal characteristics? To let the proliferations (papañca dhamma – taṇhā, māna and diṭṭhi) die out.
The Buddha was giving the 3 names to the arising and passing away phenomena. Therefore I myself take this as a main point to teach you. Seeing the arising and passing away and all are becoming clear. Wanting to discern the 3 characteristics must have wise attention.
The discovering knowledge kills papañca. Therefore the Buddha taught these Pali words very often. Netaṁ mama, neso haṁ asami, na meso atta – This is not mine, this am I not, this is not myself. These view, knowledge and seeing are coming to someone frees from it.
Wanting taṇhā, māna and diṭṭhi to die out, must discern the 3 characteristic. Must have wise attention (i.e. anicca, dukkha, anatta and asubha). Taṇhā, māna and diṭṭhi die out is the real Nibbāna.
(Continued the Anāthapindika’s story and explained about the 3 lokas. These are: saṅkhāra loka – conditioned world, satta loka – world of living beings and akasa loka – space world). The conditioned phenomena are arising and passing away is saṅkhāra loka. This include both conceptual saṅkhāra and ultimate saṅkhāra.
(The other 2 lokas are depending on the saṅkhāra loka. Without it can’t exist). Therefore condense these 3 lokas only arising and passing away. The wanderers were talking about their different views to Anatthapindika.
I am teaching you everyday for wise attention and no need to correct for it. But must correct on listening talks. By listening to the sutta discourses and view of eternalism can arise (sassata diṭṭhi). For example, Visākhā died and became a female deity in Tusita Heaven. Visākhā was a name and a concept.
The real existence was mind and body. Mind and body arose here and passed away here. Could it be got there? Even a little piece of it was not going there. Didn’t have any power to go. Taking wrongly as this viññā arose in Tusita.
(Burmese word for viññāṇaṁ is viññā. It also represents the soul in Burmese. This viññā here is moving there. This wrong view is really existing in Buddhists. As an example; His life has gone out and don’t know where it’s becoming. People use it in this way. (Burmese language has some words represent the soul. These are: viññā, life and butterfly).
In Burma, if people are listening to the sutta discourses sassata diṭṭhi arise (In the Mahātaṇhāsankhaya Sutta, Majjima Nikāya, Bhikkhu Sāti held this view) This is called Buddhist wrong view.
With this wrong view and practice can’t get the Path and Fruition Knowledges. But it doesn’t prevent to blissful rebirths (sugati). With wrong teacher and can’t correct it. You may ask; from here and nothing is going there, then what is happening there? Is there nothing has any connection with here? It becomes the view of annihilation (uccheda diṭṭhi).
Because taking the wholesome and unwholesome kammas one had done become fruitless. So after free from sassata diṭṭhi and become uccheda diṭṭhi again. If taking the view of nothing is connection with here become uccheda diṭṭhi. Not encounter with a good teacher and very difficult to have right view.
I’ll help you to dispel uccheda diṭṭhi. Visākhā died and her name and form (mind/body) were ceasing here. And similarity of name and form arose there by causes. From the name and form here caused the result of name and form to arise there. From this side nothing was following there.
The cause is not cutting off. The name and form result another name and form, but not follow there. It’s just cause and effect connection and free from uccheda diṭṭhi. Combine together; ① This name and form not follow there is free from sassata diṭṭhi. ② But they have cause and effect connection is free from uccheda diṭṭhi.
These 2 words are very important. Only a Buddha arose and could teach these dhammas. Therefore with these 2 points Anāthapindika critized the wanderers were very important, i.e. unwise attention and listening to the wrong teachings. Among the Buddhists sassata diṭṭhi is in connection with life after death. With uccheda diṭṭhi is connection with Nibbāna. Because they take it as nothing exists. Their argument is after name and form cease and if nothing arises what is the use of it?
I will explain for it. If you get the Path Knowledge and will see Nibbāna. It exists that so you see it. The Buddha said, “Atthi bhikkhave nibbānaṁ – Bhikkhu Nibbāna is existed.” After name and form cease become cool and peaceful. But if you don’t get the Path Knowledge, how do you know about it? This was asking by King Milinda to Ven. Nāgasena. He gave the answer was knowing by inference.
When a sore grows on your hand and want to be cured. After the medical treatment and it has been cured. The sore grows at this place and also has cured at the same place. So, Nibbāna exists like the place where the sore has cured. Dukkha sacca of the khandha disappears and sukha Nibbāna appears. This is knowing by inference. If you really want to know it and then just practice. You’ll know its real existence.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4091&p=35852#p35852 (posted on 2019-01-18)
- Content of Part 7 on "Dhamma Talks by Mogok Sayadaw"
- Content of "Dhamma Talks by Mogok Sayadaw"
- Content of Publications of Ven. Uttamo
This is only an experimental WWW. It's always under construction (proofreading, revising)!
According to the translator— Ven. Uttamo's words, this is strictly for free distribution only, as a gift of Dhamma—Dhamma Dāna. You may re-format, reprint, translate, and redistribute this work in any medium.