Dhamma Talks by Mogok Sayadaw; 16th September 1962
There are 5 khandhas. Some people contemplate on forms and discern anicca. Some contemplate on minds and some on contact (phassa) and discern impermanence. Some contemplate on feelings and at last whatever you are contemplating, all phenomena are not-self-sabbe dhammā anattā.
It doesn’t follow the desire of a person or a being. Not according to our own interests and not follow the character of a person is anatta. It happens according to its own nature. For example, an itching sensation arises. It arises without the desire of a person or a being.
After arising, it disappears. In disappearing, also not follow the desire of a being. So if feeling arises, contemplate it as anatta. The body contacts with the air from the electric fan and pleasant feeling arises. And contemplate it as anatta. It doesn’t follow anyone’s desire. It arises by the contact of sense object and sense door. (Continued on the neutral feelings from the 4 sense doors of seeing, hearing, smelling, tasting).
Contemplate them also as anatta. (Continued on the mental feelings of somanassa, domanassa, and uppekkha). Also contemplate them as anatta. Arising is anatta and disappearing is anatta. Not following the desire of a person or a being. Not following the character of a person. Note these 3 points as anatta.
There was another kind of anatta taught by the Buddha. For example, conditions by viññāṇaṁ and nāma-rūpaṁ arise. With the cessation of viññāṇaṁ and nāma-rūpaṁ also cease. This is the cause anatta and the result also anatta. Both were the same nature. The first one is showing with person or being. The second one is showing dhamma nature, or related with dhamma. This came from the Saṃyutta Nikāya.
Another way is with contact (phassa) and feeling arises. With the cessation of contact, feeling ceases. Only cause and effect exist, and not including a person or a being. Atta (self) and attaniya (belonging to self) are falling away. This was from the Chachakka Sutta – the Six Sextets Discourse, Majjima Nikāya.
This kind of anatta was teaching by the Buddha not letting the self come in. If you appreciate this kind of anatta, you’ll free from sassata ucchedha (eternalism and annihilationism). In the Aṅguttara Nikāya, the Buddha said that without clearing away sassata ucchedha views and practiced, even couldn’t get the saccanulomika ñāṇa – knowledge in accordance with truth.
So no need to mention about Path and Fruition Knowledges. If listening to dhamma talks, all of them get merits. But there are also dhammas with the realization of Nibbāna and also without it. Only dhammas dispell wrong views will get Nibbāna. Why after dispelling wrong views and with the practice will see Nibbāna?
(Sayadaw made this emphasis by pointing to the suttas, for example, in the cases of Ven. Channa, Ven. Yamaka, Ven. Anuradha, etc.)
The dhammas you contemplate are anatta (objects of contemplation). Also Nibbāna is anatta. Only with the knowing of the tta and their disenchantment and not wanting of them will come to the ending. And then you’ll get the unconditioned anatta (Nibbāna).
At the ending of saṅkhāra anatta, asaṅkhata anatta exists. Anatta benefits anatta. You are hearing strange words. Don’t take it as easy to hear about them. First, the Buddha taught 2 views of anatta. Without a person/a being and cause/effect anattas.
Now 2 kinds of anatta with the practice. Sabbe dhamma anatta – All dhammas are anatta. Contemplate to see this (i.e. impermanence) and to become disenchantment of it and following to the ending.
After seeing impermanence, dukkha, anatta, and will see the ending of them. At the end of saṅkhata anatta will see asaṅkhata anatta. This is the practicing process of anatta. With the big knowledge, it becomes more clearer.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4202&p=35987#p35987 (posted on 2019-02-20)
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