Dhamma Talks by Mogok Sayadaw; 23rd August 1962
In practicing dhamma to Nibbāna must know about Nibbāna. To know about the place of destination and try to practice for arriving there. If not, will not try for it. King Milinda wanted to know the following 6 questions and asked Ven. Nāgasena.
① Cetana – volition – kamma causes living beings to arise. Kamma causes mind and matter to arise. ② Seeds, trees and forest fire arise by causes (fire, seeds) ③ Temparature causes earth, water, air and mountain to arise. Dhammas not arise by kamma, causes and temperature are sky and Nibbāna. Nibbāna is not the path of kamma, but have to remember it as the path of knowledge (ñāṇa).
(Sayadaw made a critical view on people asking Nibbāna with prayers and merits). If you try to attain Nibbāna with kamma will not get it. I want you to try it with ñāṇa. You can’t connect it with cause and effect. Therefore every day I am talking to you searching with knowledge.
You must regard knowledge (ñāṇa) as the main point/factor. Nibbāna is the way with the path factors of right view – sammāditthi maggan. Nibbāna is ñāṇa way. Therefore the Buddha was searching Nibbāna with knowledge and leaving kamma behind. You have your own aging and death. Can you separate aging and death with you?
Ven. Nāgasena explained Nibbāna to Kind Milinda. It’s not arising at the present. If arising at the present and everyone’ll see it. Also it not had arisen. This is not the kind of dhamma arises by others. Not the past dhamma. And not the present dhamma. Also not a future dhamma.
Some people making prayers such as in the end of our lives may we be realized Nibbāna. (Sayadaw corrected their mistakes) The ending of becoming never happen without practice. This is the same as may we be never realized Nibbāna) Don’t put the words of at the end of my life in your prayers. It should be only, may my practice supports the realization of Nibbāna.
If you want to end it have to make it yourself. If you take it as will be ended by itself is wrong. Meeting with a spiritual friend – kalynamitta and if you want to end it by practice and will be ended. You have to correct your traditional view. If you leave it by itself and will be never ended. (i.e., important of the practice and not only rely on kamma). It’s not a kind of dhamma make by other. Therefore the Buddha said, “Teaching people is my task. Practicing is your duty.” Nibbāna is free from 3 periods of time (had arisen, is arriving and will be arisen).
If, it’s free from the periods of time, should we take it as not exists? Among the 6 senses doors can’t know with the eye, ……, body, the 5 sense doors. Only know and see with the mind door. Do you satisfy with the saying of looking with the mind? Sleeping and thinking are also the mind. So you can ask me as does every mind can see Nibbāna? With a clear question and will appreciate the answer.
You can see it with the pure mind. If it’s not pure and you can’t. Only with the mind not mixed with kilesa. If you still not seeing Nibbāna and your mind is still not pure. If practicing, we are the disciples of the ariya. Don’t mix – up with the 5 hindrances.
If you discerning impermanence, disenchantment of it and ñāṇa becomes quite sharp. But it’s still in the āsava of the sense sphere. Vipassanā knowledges are still mixing with kilesa. Still not free from the sphere of āsava. There are 3 types of mind (mano); ① mano mixed with kilesa ② ñāṇa mind in the sphere of kilesa ③ mano free from kilesa.
The mind thoroughly penetrated dukkha and not wanting of it will see Nibbāna. Only magga citta arises will free from kilesa, and seeing Nibbāna. Even the arising of insight knowledges are still under the influence of ignorance. The pure ñāṇa is lokuttara ñāṇa. If not arriving to the Path Knowledge and still not pure. After the disenchantment and not ending of it still not pure. So this is about pure knowledge and not kamma.
At the time the mind is pure will see Nibbāna. This is the thing of a noble person (ariyan). So it’s free from the 3 periods of time. Today we know about ourselves. Nibbāna not accepting someone who has the leprosy of kilesa. People don’t want to go Nibbāna. Instead they are wanting to be near the fire.
They are having the kilesa leprosy that can’t close to Nibbāna (This simile came from the Magandiya Sutta). Nibbāna has nothing to do with the place. The mind is pure at the time can see it at anywhere and at any time. Purity and impurity of the mind depend on sharp or not sharp knowledges.
So insight knowledges arise for this process. Also has connection with far or not far from kilesa. In the Dhammacakkapavuttana Sutta – the First Discourse mentioned 3 knowledges; ① Udayabbaya ñāna – or Yathābhūta ñāna – the knowledge of rise and fall ② Nibbida ñāna – knowledge of disenchantment ③ Magga ñāna – the Path Knowledge.
It had arranged for kilesa; ① Knowing anicca, dukkha and anatta are not yet disenchanting to the mind and body. ② is the Knowledge of the middle level. ③ Seeing Nibbāna with the freedom from the sphere of dukkha. ① and ② are saṅkhāre passati – seeing saṅkhāra dhamma ③ is Nibbānaṁmaggasa – nibbānaṁphalasa – seeing Nibbāna with Path and Fruition Knowledges.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4362&p=36288#p36288 (posted on 2019-04-12)
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