revised on 2019-10-02
Dhamma Talks by Mogok Sayadaw; 20th June 1962
[This talk clarified some arguments and doubt between scholars and yogis. Sayadaw talked about Sāsana Dhamma (Teachings only can teach by a Buddha) and Non-Sāsana Dhamma (Teachings also can teach by others). Sāsana Dhamma is the four noble truths and Non-Sāsana Dhamma is dāna, sīla and samatha practices. These two teachings are also connection with wrong views and without wrong views.]
Kammassakatā ñāṇa — Knowledge of belief in actions and results is the dhamma also exist outside the Buddha’s teachings. The three universal characteristics only arise within the Buddha’s Sāsana. Literally it called saccanulomika ñāṇa — Knowledge in accordance with the truth, knowledge leading to the truth.
The differences between the two teachings are with the three universal characteristics and without it. The three universal characteristics are leading to the real dukkha sacca. By penetrating dukkha sacca thoroughly and get the path knowledge. Who want to make the impermanence as mine? Therefore, self-view (atta diṭṭhi) falls away.
With the kammassakatā ñāṇa; if I do it and I’ll get it, then clinging to self view not falls away. Therefore, can’t realize Nibbāna. Dāna, sīla and samatha are after arriving to sugati (blissful planes) and have to come back again (i.e., to woeful planes).
Therefore, the Buddha said that these dhammas also existed outside the sāsana. To become Sāsana Dhamma ñāṇa has to penetrate the khandha. So, it’s depending on the practice. (Sayadaw gave example from the suttas)
The Buddha was asking questions to the monks; ‘‘Form (rūpa) is permanent or impermanent? Impermanent is sukha or dukkha? etc. ’’ Outside the Buddha’s teachings nobody can ask this kinds of questions and nobody can answer. If you can’t answer directly by yourself as it’s really anicca and you are an outsider to the teaching. These things are difficult to hear. ]
The Buddha taught about his teachings and other teachings in the Majjhima Nikāya. In the Aṅguttara Nikāya, he said that dāna without the enrichment of vipassanā was not much beneficial because it can’t lead you to the end of Dukkha. In the Sacca-saṃyutta he said that someone without penetrated dukkha thoroughly could reach Nibbāna, and you should not believe it.
Therefore without the saccānulomika (sacca anulomika) ñāṇa can’t realize Nibbāna. Knowing the ending of dukkha is Nibbāna. Without knowing dukkha and it’s impossible to know the end of it. (He continued to talk about the discussion between Ven. Sāriputta and Ven. Mahākoṭṭhita)
The consciousness (viññāṇa) and mind/matter (nāma/rūpa) in this life are depending on each other. Because of ignorance and mental formations consciousness arises. This was belonging to the past. For the contemplation of now is present life consciousness (pavutti viññāṇaṁ).
This point is very important. The past consciousness was already vanishing. How do you contemplate it? It also includes nāma/rūpa if you contemplate viññāṇa, and you contemplate nāma/rūpa and it also includes viññāṇaṁ. Ven. Sāriputta gave a simile for this point.
It was like two sheaves of reeds. The other would fall, if one of them was removed. Some people don’t know these Pali passages and they think that can’t realize Nibbāna by contemplating only on feeling (vedanā). From the five khandhas, if you contemplate anyone of them you prefer, and it includes all.
Therefore, contemplate for one which you prefer. Why the Buddha taught the four satipaṭṭhāna? Because the yogis have different characters. (Sayadaw said that in the sutta Sāriputta and Mahākoṭṭhita made the discussion was for the later generation to dispel doubts and arguments which could be arise).
revised on 2019-10-02; cited from https://oba.org.tw/viewtopic.php?f=22&t=4192&p=35958#p35958 (posted on 2019-02-16)
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