Dhamma Talks by Mogok Sayadaw; no date noted
Becoming again is dukkha. It’s dukkha sacca. Not becoming again is sukha – happiness. It’s nirodha sacca (Sayadaw mentioned many kinds of dukkha. because of the body). Not becoming again is Nibbāna. It’s all kinds of dukkha not arising. You have to practice with the mentality of not becoming again.
This is practice for the dying of bhava tanhā – craving for becoming. So you have to practice it very quickly. If becoming again and you’ll be suffered. It needs to be watched and observed your khandha (Sayadaw was using Ven. Sariputta’s gatha on the practice as an instruction.)
You have to reflect andcontemplate this khandha again and again with knowledge. For example, you watch and observe when vedana arises and will see its arising and passing away again and again. It was including with the becoming again and again. All these are dukkha.
If the knowledge becomes sharper will discern more. You will see the becoming again and again. Don’t be let it out of sight. I am teaching you the way of to know the becoming again. I want you to know the becoming dukkha. At first, it’s dukkha. After sometime the knowledge becomes sharper and penetrate it as real dukkha.
In reality it’s the truth (sacca). Seeing dukkha and real dukkha are quite difference. If you ask me; “When’ll the Path Knowledge arise?” The answer is seeing only dukkha and not arising yet. But seeing the real dukkha and it’ll be arisen. The day when the truth arises will enter the stream.
By observing the becoming dukkha again and again and will know the real dukkha. With the right knowing and become vijjā udapati – knowledge arises. In the heart base knowledge arises (i.e., the hadaya vutthu). During the time of knowing the becoming dukkha again and again, our dying and suffering are never ending.
We are dying with the aging and death dukkha carrying with them. Then we know kicca ñāṇa – the knowledge of its functioning (i.e., the oppressive nature). We are burning with the fire of aging and dath carrying with them. With the function of burning and it disappears.
If you are becoming again and will suffer again in this way. And then kicca ñāṇa is becoming clear. Knowing its vanishing is sacca ñāṇa. By seeing kicca ñāṇa very well and latent disposition ceases (i.e., anusaya).
It means contemplation very well with kicca ñāṇa and will enter the stream. This is kata ñāṇa – knowledge of seeing the ending of dukkha and arises by itself. It’s knowing with the after practice. Knowing the arising dukkha and the vanishing dukkha are sacca ñāṇa. Knowing the oppressing and vanishing is kicca ñāṇa. If the knowledge becomes more andmore sharper and you don’t want it anymore.
If you are fear and disgusting of becoming again and it ceases. If you contemplate the vedana and the vedana ceases, if the mind and the mind ceases. Knowing dukkha not exists is kata ñāṇa. Dukkha not becoming again is Nibbāna. If you don’t discern becoming again and can’t attain the Path Knowledge in this life.
If you are discerning it and no need to worry about it. If you don’t see it, then it resists as a bodily concept and not discern dukkha. This is a padaparama person or double rooted person (duhetuka). If he is doing the practice and only developing parami in this life (But will has the potentiality for the realization in next life).
If he discerns becoming again and has the potentiality of attainment. He is including among the people of ending dukkha. Now you know how much important of discerning impermanence. Udayabbaya ñāna, banga ñāna all are discerning of becoming again (i.e., knowledge of rise and fall, knowledge of dissolution.
Except the Path Knowledge, all insight knowledges are discerning the becoming again). The reason of not becoming again is the ending of saṅkhāra dukkha. It is the unconditioned Nibbāna. The happiness (sukha) of not becoming arises, which is Nibbāna. At the ending of becoming again is the existence of Nibbāna.
Not arising of becoming again is Nibbāna. Dukkhassa antaṁ karissati – at the ending of dukkha is seeing Nibbāna. Every time seeing the impermanence; ditthi and tanhā which lead to woeful planes are hiding underneath. Because the knowledge of seeing the becoming again that like a hidden disease and not a cured one.
If you not continue to do the practice and I’ll pull you down to the woeful plane. So kilesas are hiding there and waiting for the chances. People are not doing vipassanā and kilesa diseases are always in a stimulated states. Therefore you have to practice until seeing the becoming not rises again.
Only then the hidden disease disappears and the waiting kilesas are gone. Becoming again is dukkha and not becoming again is sukha. In the saṁsāra it’s only in this way. With the contemplation it’s also in this way.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4362&p=36294#p36294 (posted on 2019-04-12)
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