The Power of the Dhamma

Dhamma Talks by Mogok Sayadaw; 14th March 1962

It’s like a man builds up a fire. We have to practice until defilements are dried up. By listening the dhamma talk once and not understand, continue to listen it again and again. Listening dhamma talk is worldly merit. After listening and contemplation is transcendantal merit. After becoming a sotāpanna and don’t satisfy with it.

What should one has continued to do for becoming a once-returner (i.e. sakadāgāmin). Continue to practice with these 11 points (Contemplate the 5 khandhas) as, impermanence, suffering, disease, a tumour, a dart, misery, affliction, alien, disintegrating, empty and not self).

There is no other strange dhamma for it. A sotāpanna only abandons wrong views, doubt and wrong practices. He still has defilements for the blissful existences. This means still has birth, ageing and death. For an example, first time shaving the head hairs of a baby the coarse hairs are gone, but still has the refined hairs are intact.

So, you have to sharpen this knife (the knife of the 8 path factors) again and continue to shave the refined hairs. Ven. Ananda was already a sotāpanna when he entered among the arahats, but Ven. Mahā-kassapa ridiculed him as a smelly ram. You all think yourselves as not smelly, but for the ariyans you are smelly. (Sayadaw continued to explain the eradication of successive kilesas).

The kilesas of the higher existence have to be eradicated with its own knowledges. Therefore, it’s clear that continue to develop their own knowledges respectively. After becoming an arahant and not just sleeping and doing nothing. Continue to do the same practice. Arahants still continue to have the dukkha sacca of the khandha of this life.

Therefore, the khandhas are still arising and passing away, with pains and aches. Still has the bodily dukkha, but not the mental dukkha. The physical body pains, but no mental pains. So, he is thinking as I must incline towards the freedom of dukkha. And he makes his mind inclines towards the freedom of dukkha which is no connection with the khandhas.

By doing the same practice only can enter the fruition state. No connection with the khandhas is freedom from the burdened khandhas. (For this point sayadaw explained the famous saying of the Ven. Sāriputta on the Burdened Khandhas).

Here is to start again from impermanence, but no Path Knowledge arises. (Each Path Knowledge arises only with each realization). And then it turns towards Nibbānic element. Without the arising of Path and Fruition Knowledges (as in the moments of realization) and it is seeing Nibbāna.

After seeing impermanence comes fruition knowledge (This is not the fruition knowledge arises after the Path Knowledge) After that it is inclining towards Nibbānic element. With these fruition knowledges and the mind is staying with Nibbāna for a long time. If looking at the body it’s clear and light with healthy form (rūpa).

Therefore, arahant to arahant asking to each other after they emerged from the fruition state, by seeing their bright clear complexion. These forms are free from kilesas and no connection with them. Even the Buddha asked his monks in this way. Just think about it, the heart without the form of lobha, dosa and moha and instead with the form of fruition mind.

These are the supramundane form. The cause is pure and the result is pure. We can saw this in the attainment of cessation (nirodha sammapatti). By giving dāna to an arahant after came out from this attainment gave the result instantly. These attainments were using for the staying away from the burdened khandha and helping other. For e.g, Ven. Mahākassapa was helping the poors.

(Told the story of Sakka, king of the Tavatimsa Heaven deceived him as a poor old man for the benefit). Connection with defilements are the form and mind of painful existences. When someone becomes very angry the form are very coare. (In a documentary film of a crown prince with his facial appearance before the assassination of his royal family was quite shocking).

Even before death people faces have their predictions (In a documentary film in China, a middle aged wealthy and good looking woman died with cancer in the hospital looked like a ghost). Only leading by wholesome dhammas and life becomes bright. In the worldly matters also have to search wealth, happiness and prosperity with wholesome dhammas, and not with greed. One of the attributes of the ariya saṅgha is like a fertile soil for good merits.

Even ariyas are different from the sotāpanna to arahant, their qualities for making merits are like the different qualities of soil for the crops. Like the different qualities of the crops grow from a bad soil and good soil. At any place giving people troubles are coming from kilesa. This is making you in stress and strain. Whoever welcomes it has disadvantages.

It rejects everything is good. It hinders the Path and Fruition Knowledges and reduce your advantage. Staying away farther and farther from kilesa is more and more beneficial. But you all don’t know in this way. By sila we get the human khandhas. Wholesome dhammas are feeding and looking after us. But we think it as taṇhā done it for us.

We are not every clear between the main and the secondary causes. By knowing the main cause only reaching the goal. Everything of goodness comes from the base of practice (i.e. need to always develop the practice of wholesome and ariya dhamma in our daily life).

cited from (posted on 2019-02-13)

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