The Doctrine of the Buddha


Dhamma Talks by Mogok Sayadaw; 16th December 1961

You have to note that listening for the dhamma talks are knowing what should be had, and what should not be had in the khandha. Dhamma should be had is right view and should not be had is wrong view. These 2 are very important. It’s important to develop a lot of dhamma which should be had and abandon which should not be had.

This body comes under ageing, sickness and death is the cause of the dhamma which should not be had. If you have the dhamma which should be had and ageing, sickness and death will stop. Don’t know these things and in the saṁsāra we were living with ageing, sickness and death as our companions. In the khandha only saṅkhāra and anicca exist (Conditioned phenomena are impermanent/suffering).

Sabbe dhamma anatta – All dhammas (phenomena, including Nibbāna) are not-self. In the khandha only these things exist. In short only exist as the arising and passing away of phenomena. Arising and vanishing, arising and vanishing etc., with only these things exist. People have wrong views and take impermanence and making them as this is me, this is him, this is man and this is woman.

These things arise because of the dhamma shouldn’t be had is existing. Wrong view is wrong knowing. Even without the Buddha taught about it, only anicca, dukkha and anatta exist. If he taught them also these things exist. Even without listening talks and the dhamma which should not be had always exist.

Because we have wrong views. Following behind with them is clinging to wrong view (ditthupādāna). Later follow with the action (kamma) of governing by wrong view. Kamma paccaya jati _ and then following with dukkha sacca (birth). The power of not listening talks is very bad indeed. By the way I have to remind you. Only by listening on aggregates (khandha), sense bases (āyatana), element (dhātu), truth (sacca) and wrong view will fall away.

With dāna, sīla, and samatha practices and wrong views will not fall away. For example, I do it and I get it (i.e. on dāna). The identity view (sakkāya diṭṭhi) of dhamma which should not be had comes in. Only by listening emptiness dhamma (suññāta) connection with khandha, āyatana is on the right path. Empty of person or being that it’s emptiness (suññāta).

Is it still has any person or being if talking on feeling? Therefore talking on khandha is emptiness. Talking on āyatana, dhātu, sacca and D.A is emptiness. Only by listening these kinds of talk that diṭṭhi will fall away. As an e.g. For my good fortune I must make merits. It’s not suññāta dhamma and diṭṭhi not falls away. By undertaking sīla I’ll have a long life. Only diṭṭhi arises.

If not listening on khandha, āyatana, D.A and wrong view never fall away. And never free from the 4 planes of misery. So, suññāta dhamma is very important. By listening to the emptying of me and mine dhamma will arrive to suññāta. If not listening to the suññāta dhamma living beings are ascending and decending from blissful to painful existences. In the Aṅguttara Nikāya,

the Buddha said that without listening to the suññāta dhamma wrong view arose. With the suttanta method (discourses) using the person and being in the teachings are all right but not leading to emptiness. It needs to add something to them.

So, at last the Buddha ended it up with truth (sacca). This was for leading to suññāta. With wrong view never leads to Nibbāna, and can’t realize Path and Fruition Knowledges. (Here Sayadaw mentioned as in the past monks were giving talks from the sutta discourses and at the end finished their talks with reciting the Abhidhamma.

These were demolishing diṭṭhi. He continued to explain the Buddha’s way of gradual teachings). Is there any person or being including in the dukkha sacca, samudaya sacca, nirodha sacca and magga sacca? At the time when the mind was absent from kilesa and taught about suññāta dhamma and became sotāpanna, …. arahant respectively.

The Buddha taught suññāta dhamma at the end was his way of teaching.(These last points are good for contemplation. Because during the talk when the mind was absent from kilesa meaned overcame the hindrances. And then the Buddha continued to talk about suññāta dhamma. At the same time the listeners contemplated their khandhas. In this way we can also help the dying person.)

(Sayadaw continued to talk about the monks from Devadaha wanted to go to the western province. From the Khandha-vagga Saṁyutta). Ven. Sāriputta said to the monks; “The people in these places will ask you these 2 questions. What is the Buddha’s Doctorine? And what the Buddha teaches very often?” For a Buddhist it’s important to know what is the Buddha’s Doctorine.

If you don’t know and answering in uncertainty even happen to be made the accusation to the Buddha (e.g. some Buddhists talk about the enlightened Bodhisattas, arahants still have kilesa, etc… in these ways misinterpret his teachings).

The Buddha’s Doctorine is removal of desire and lust (chanda-raga). Without regarding to any person and he always taught to removal of greed (lobha). Look at the D.A process chart. He taught for not following by taṇhā, upadānā and kamma. The Doctorine of not connection from section② to section③ (i.e. from viññāṇaṁ ….. vedana to taṇhā …. kamma).

Therefore everyday I teach you to observe for not connect sec.② and sec.③. If you are connecting them and not following the Buddha’s Doctorine. You have to decide for yourself. Contemplation with insight (vipassanā) to sec. ② and not connet with sec. ③. In regard to what is the removal of desire and lust?

For the removal of the desire on the 5 khandhas. If not remove it and what’ll happen? When the khandha is perished and follow by sorrow, lamentation, etc to someone attaches to the 5 khandha. It’ll turn towards avijjā paccaya saṅkhāra – ignorance conditions volitional formation. Or D.A process appears again from the end to the beginning (i.e. from sec.④ to go back sec.① again).

In the present sorrow, lamentation etc arise and in the future continue to birth again. In this present life you have to cry and after death will fall into the plane of misery. If you attache to your and other khandhas will encounter these things. If you are seeing someone and becoming affection (desire/lust) to him/her.

Is this the Doctrine of the Buddha? This is the doctrine of going to the apāya – planes of misery. Tell me the benefit of non-desire. Contemplate the impermanence of the affectionate dhamma and become non-desire of them. Then not continue from sec.② to sec.③. And also is not arriving to sec.④ and instead to Nibbāna. At the end of sec.② is Nibbāna (i.e. the ending of the khandha).

The ending of the khandha is Nibbāna. The ending of craving (taṇhā) is Nibbāna. It’s the ending of crying, birth, ageing and death. The Buddha taught to the future generations to know the faults of desire/lust (craving, greed, attachment) and the benefits of non-desire.


cited from https://oba.org.tw/viewtopic.php?f=22&t=4091&p=35857#p35857 (posted on 2019-01-18)


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