Dhamma Talks by Mogok Sayadaw; 28th October 1961
(Told the story of Rohitassa Devata who had searched the end of the world in his past life as a hermit). The end of the world means Nibbāna. Only by going with knowledge (ñāna) and will arrive there. Can’t go there by other ways. The world (loka) is saṅkhāra loka – the conditioned world – the 5 khandhas.
Saṅkhāra loka is the khandhas arise by conditioning. Arising and vanishing moment to moment is loka. You’ll not arrive to Nibbāna with good kamma but with good knowledge. So it’s clear that Nibbāna is ñāṇa path. Kam path is to the 31 realms of existence.
There are 3 paths; kam path jhan path and ñāṇa path (Some short Burmese words came from the Pali language – kam=kamma, jhan=jhāna, ñāna=ñāṇa, etc). Kam path is the far cause. Jhan path is the near cause. Nyan path is the direct path, the cause of sending there. (Kamma and jhāna are supporting cause and ñāna is producing cause to Nibbāna).
Human life span is short (now human life span is around 75 years. Will be degenerated to 10yrs in the far future. see the Cakkavati Sīhanāda Sutta of Digha Nikāya) If you want to be quicker have to follow the ñāṇa path.
Within this 2 armed length body observe with maggan ñāṇa. Of the 4 satipatthāna follow with any one of them in according to your preference. If vedana is distinct for your knowledge and practice with vedana. If mind and then with the mind, etc. Whatever the arising and follow with ñāṇa. Following the impermanent saṅkhāra loka with ñāṇa is vipassanā.
The Buddha taught that the 4 truths exist in the khandha. Except lobha, mind and form are dukkha sacca. If tanhā not exists is nirodha sacca. Sometime I am asking you; “Do the khandhas disappear?” is loka nirodha sacca. The ariya savaka eye is magga sacca.
(Here we can see Sayadaw’s skill in using dhamma lauguage. Loka nirodho is the cessation of mind and body. The ariya savaka eye is contemplative knowledge) With the observation and loka will tell you as I am dukkha sacca.
This khandha’ll tell you, anicca, dukkha and nirodha. (Here nirodha is the cessation of the khandha). Khandha is the teller and ñāṇa is the observer. Whatever has to say and it’ll tell you. If, it has nothing left to say and will not tell you anymore.
Then the observer will see the ending of it. The ending of the khandhas is Nibbāna. Birth and death are loka. Arising and vanishing are loka. Arising dukkha and vanishing dukkha are loka. You have to make a decision that there is no happiness in the 31 realms of existence.
If you ask; “How long it has to be contemplated?” It’s right to say as it’s difficult and also easy to say. If you have thick kilesa and it take longer time. If your kilesa is thin; practicing in the morning and even can realize it in the evening. Don’t take it on the parami? Don’t think about it.
Only need to invigorate your faith–saddhā and effort – viriya. If you discerning impermanence and take it as seeing the truth. After listening the sacca dhamma and observing to see it. With more analyzing about it and taking more time for the practice. (And then talked about vedana in practice).
There is no time without vedana. During the pregnancy is dukkha. After birth is also dukkha. Dying is dukkha. Except dukkha arises and dukkha ceases, nothing exists. You’ll surely find out as only dukkha. If the khandha disappears and dukkha also disappears. It disappears under the contemplative mind.
Nibbāna exists at the end of the khandha. Just following it and will arrive to the end. Contemplation with bhāvetabba and will see Nibbāna. By waiting with good kamma and it will never arise. Only waiting with ñāṇa and it’ll arise. The end of loka means your own loka (one’s khandhas) with the knowledge of not wanting arise and it will end.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4362&p=36284#p36284 (posted on 2019-04-12)
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