Dhamma Talks by Mogok Sayadaw; no date noted
Ven. Bhadda asked Ven. Ananda with 2 questions : ① The dhamma had to be practiced ② And the ending of the dhamma which had practiced. (In the original sutta was, the holy life and the end of the holy life). The dhamma has to be practiced is on the 5 khandhas. Must send the mind (ñāṇa) on them.
The path factors – maggan are the dhamma has to be practiced (For discerning impermanence need the 5 path factors). Khandhas are the places of defilement. Everytime the causes are ready for there and it comes out from the khandhas.
The 5 khandhas are the hiding places of kilesa enemies. If the hiding dhammas die and the practice comes to the end (Killing all the kilesas are 4 stages. For the first stage of enter the stream and practicing with the 5 path factors. And for the other higher 3 stages are practicing with the 8 path factors).
If you can attack the impermanent khandhas with ñāṇas (maggan) and kilesa will die away. All the kilesas die when the practice comes to the end. For a stream enterer, if wrong view and doubt die away, the way towards the stream is coming to the end. Making the residence of kilesas become the residence of knowledge (ñāṇa). These words are important.
Someone is called worldling (puthujjana) because diṭṭhi and vicikiccha – wrong view and doubt latent in it. Becoming the residence of knowledge is a stream enterer (sotāpanna). If ñāṇa conquers the battle and sends to Nibbāna. If kilesa conquers and sends to woeful planes.
It’s important that knowledge can enter the place of kilesa. Diṭṭhi makes this khandha as this is me and this is mine. Knowledge replies as not you and not yours; it’s only anicca, dukkha and anatta and then occupies its place.
There are dhamma need to practice and cultivate. (i.e., dāna, sīla, samatha, etc.) Which dhamma is the noblest one? Also wanting to know the end of this dhamma. Dhamma have to be practiced and developed are the 5 path factors (for discerning impermanence), and ending with the 8 path factors (To discern the ending of impermanence).
These are the answer for both questions. Our own perceptions about them are talking in long terms. We have to fulfill our paramis/perfection slowly. This is your old perspective. Don’t follow the long way. You have to follow the short way.
According to the Pali suttas and yogis’ experiences are sure about the short way (In the suttas, sometime the Buddha used 2 knowledges and sometime 3 knowledges. Two knowledges were; discerning impermanence and the ending of it. Three knowledges were; discerning impermanence, its disenchantment and its ending.
If you discern impermanence and it’s right view (sammā – diṭṭhi). Right thought (sammā – sankappa) is the pointer and shows you it’s there. There was a saying of no awareness even not seeing a cave. Without mindfulness/awareness is not seeing it. If you see it means including sati (mindfulness).
Samādhi can’t do anything and only aiming to the object (towards impermanence). Right effort (sammā – vayama) is urging and encouraging the other 4 factors.
In the beginning have to practice with these 5 factors (as the active part). Wrong view and doubt are hiding in the 5 khandhas. In the first place I am teaching about becoming a stream enterer (sotāpanna). Therefore I am not including other kilesas. First, with the 5 path factors to strip off diṭṭhi. And then later cutting off its root with the 8 path factors.
(Sayadaw continued to explain about carana dhamma and vijjā dhamma. One of the Buddha’s attributes was vijjā – carana – sampanno. Carana means good conducts. There’ll be many levels from the Buddha and down to moral person. Sayadaw listed dāna, sīla and samatha, etc. in it. Vijjā means knowledge, paññā – vipassanā paññā.)
Diṭṭhi is making the 5 khandhas as I and me. But paññā responds as no/nonsense! It’s anicca. Vipassanā practice is the battle between diṭṭhi and paññā (between wrong view and right view). If diṭṭhi wins and it knocking down the person to woeful planes of existence – (apāyabhūmi).
If wisdom conquers and free the person from woeful planes. You’re always making companionship with miccha diṭṭhi (wrong view). Each time only a Buddha had appeared in this world and right view came to existence (Even some Buddhists misunderstood this important point and took all other outside teachings were the same and they were only different in names).
By contemplating the khandhas and seeing impermanence and diṭṭhi dies away. For example, a man was hit with a bullet. Even it hits the body and the mind dies away. Vipassanā is like this. If the hell seed not falling off yet and don’t be in smile. I am asking you for practice in discerning impermanence is to kill your biggest enemy. If diṭṭhi can’t hide out again and the practice is finished.
In the khandha an itchy sensation arises. Does it exist before or arising now? Itchy sensation is not changing in place. If, it appears on the arm and vanishes there. And contemplate it as arising and passing away. If not, it becomes I am itching. It’s not I and not me that after arising and passing away. Then diṭṭhi dies away. These are the path factors can alleviate feeling (vedanā) and can kill wrong view (Here is the 5 path factors).
Someone contemplates with insight is disbanding the khandha and killing kilesa. (The 5 khandhas are arising and vanishing together. Here is vedanā and killing kilesa is diṭṭhi). Vipassanā has great power is becoming apparent. It’s disbanding the khandha and latent kilesa. If not disbands the khandha and it becomes vedanā paccay tanhā/feeling conditions craving.
Therefore you have to practice hard. Noble practice and life is referring to this. Let’s die with it. Even not becomes a stream enterer after dies will instantly enter the stream (as a devata). The Buddha mentioned this point in the Anguttara Nikāya. The knowledge of a devata (heavenly being) is sharper than human being. (Sayadaw explained the reason behind it).
Do you have to be in low spint? I am only worrying that you don’t practice. In the human world dies with the 5 path factors and in the heaven instantly becomes 8 path factors. I am urging you practice for the discerning of impermanence. By seeing impermanence and it’s not vedanā and abandons vedanā.
The wrong view of I am feeling good also not arises (for sukha vedanā). So it disbands the khandha and kilesa. After arriving at the heaven without diṭṭhi and with the sharp knowledge it becomes the 8 path factors and enters the stream.
The Buddha gave an e.g., as in a scale put dāna, sīla and samatha practices at one side and the other side put the insight knowledge (i.e., knowledge of impermanence) Discerning of impermanence is better. Because dāna, sīla and samatha are not abandoning khandha and diṭṭhi.
Therefore vipassanā is the noble practice. By abandoning diṭṭhi will not fall into woeful planes. With the khandha and can’t see Nibbāna (not become nirodha/cessation of the khandha). Therefore vipassanā is nobler than dāna, sīla and samatha.
This dhamma is good to do for dying. If you’re discerning it and will be freed from wrong view in this life. If you’re discerning impermanence and becomes a noble practice. So don’t doubt about it. Even in this life busy with family and business matters, die with seeing impermanence and no need for worry.
Continue with the contemplation, impermanence becomes more and more prominent, even can’t put a tip of a needle inside it. Here and there are sensations like vibrations. Here and there are itches and pains. All these are impermanent. You have seen a big lump of foamy water before.
The bubblings are here and there. If you see them a lot for quite sometime and will become disenchanted. You have to continue with the contemplation and don’t stop with it. You only see the arising dukkha and the vanishing dukkha. If you know dukkha sacca very well and all will disappear.
It abandons the khandha and the diṭṭhi root is latent in the khandha also dies. Nibbāna appears in the place of anicca dukkha sacca. It has one more thing; not only abandon khandha and kilesa, but also seeing Nibbāna. Knowing that there is no more dukkha. And it’s Nibbāna. The 8 path factors are completed. The practice is coming to the end.
The significance of vipassanā and Path Knowledges are becoming clear for you. The 5 path factors are noble practice and the 8 path factors are the ending of it. If you discern impermanence, can make a sure decision that I’ll arrive there. You’re seeing it because of a tihetuka person (someone has 3 wholesome roots).
Someone not discerns it, and may be a duhetuka person (Born with only has 2 wholesome roots. It can also possible that not put enough effort in the practice and not discern impermanence). You have to make the khandha and ñāṇa becoming a pair together. Usually khandha and kilesa are pairing together (Here referring to diṭṭhi, but also all the other types of kilesa are including).
First, pair off the khandha with the noble practice of maggan (i.e., the 5 path factors). After that pair and the ending of the noble practice with the Path Knowledge. Is’t Nibbāna far away or a very long journey?
Don’t be confused with what others have said. You could decide that before not met a good teacher and could not attain the Path and Fruit Knowledges. Now, you meet with a good teacher and this life will be the ending of saṁsāra. With this view in your heart and should practice very hard.
I’ll tell you the result of it. Before there were kammas following you for pushing down to hells, and making you became animals. All these foolish faults, demerits and merits are following you. With the ending of noble practice and all the unwholesome kammas disappear. Kammas are uncountable for everyone of us. (With the reflection on the D.A. process in our daily life can know clearly the danger and suffering of saṁsāra). In a talk the Buddha told Ven. Ananda that in this life was a rich man and next life would be a dog. If you don’t practice and have to repay your kammic debts with khandhas.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4362&p=36302#p36302 (posted on 2019-04-12)
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