Two Different Dhammas


Dhamma Talks by Mogok Sayadaw; 20th June 1962

[This talk clarified some arguments and doubt between scholars and also yogis. Sayadaw talked about Sāsāna Dhamma (Teachings only can teach by a Buddha) and Non-Sāsāna Dhamma (Teachings also can teach by others). Sāsāna Dhamma are the four noble truths and Non-Sāsāna Dhamma are dāna, sila and samatha practices. These two teachings are also connection with wrong views and without wrong views.]

Kammasakkata ñāṇa – Knowledge of belief in actions and results is the dhamma also exist outside the Buddha’s teachings. The 3 universal characteristics only arise within the Buddha’s Sāsāna. 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 kammasakkata ñāṇa; if I do it and I’ll get it, then clinging to self view not falls away. Therefore, can’t realize Nibbāna. Dāna, sila 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 were also existing outside the sāsāna. To become Sāsāna Dhamma ñāṇa has to penetrate the khandha. So, it’s depending on the practice. (Sayadaw gave example from the suttas)

The Buddha was asking Qs 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 Qs 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 Majjima 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 sacca nulomika 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. Mahākotthita)

The consciousness (viññāṇaṁ) and mind/matter (nāma/rūpa) in this life are depending on each other. Because of ignorance and mental formations consciousness arises. This was belong to the past. For the comtemplation of now is present life consciousness (pavutti viññāṇaṁ).

This point is very important. The past consciousness were already vanishing. How do you contemplate it? If you contemplate viññāṇaṁ and also include nāma/rūpa, and contemplate nāma/rūpa and also include viññāṇaṁ. Ven. Sāriputta gave a simile for this point.

It was like two sheaves of reeds. The other would fall, if one was to remove one of them. Some people don’t know these Pali passages and they think that can’t realize Nibbāna by contemplating only on feeling (vedana). 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 4 satipaṭṭhāna? Because the yogis have different characters. (Sayadaw said that in the sutta Sāriputta and Mahākotthita made the discussion was for the later generation to dispel doubts and arguments which could be arise).


cited from https://oba.org.tw/viewtopic.php?f=22&t=4192&p=35958#p35958 (posted on 2019-02-16)


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