Dhamma Talks by Mogok Sayadaw; no date noted
The Buddha taught in the Saṁyutta Nikāya; someone knows (jhanato) and sees (passato) will free from the taints (āsavas). Describe with words it seems to be a lot. If condense it, only with greed, delusion and wrong view (lobha, moha and diṭṭhi).
If you can’t abandon delusion, D.A. process starts form the beginning. Avijjā paccaya saṅkhāra…..and continue to dukkha. (Moha is the same as avijjā). For greed, starts form the middle and arriving to the end of of dukkha and restarts again form the beginning (wrong view and greed are starting in the middle. Therefore these 3 taints are turning like a whirlpool (i.e., avijjāsava, kamāsava and ditthāsava) .
Remember it as a dukkha whirlpool. If you possess with impermanence and it’ll cut off the D.A. process which starts in the beginning of avijjāsava and in the middle of kamāsava respectively. Diṭṭhi also falls away in the middle.
Therefore if you can contemplate impermanence thoroughly the 4 taints cease. D.A. process starts at any point will come back to the beginning. How did we live before? We must say control by the taints.
In the khandha an itchy sensation arises. And observe, it’s not telling you as vedanā, after it arises and passes away. This is the cessation of ignorance. Vedanā is saṅkhāra dhamma. Impermanence is dukkha sacca. It becomes dukkhe ñānaṁ – knowledge of knowing dukkha. Avijjā is cutting off in the beginning.
If cut off in the beginning and saṁsāra comes to the end. Without the beginning is also without the middle. And also without the end and saṁsāra stops. Dukkhe ñānaṁ is vijjā. It becomes vijjā and avijjā ceases. You have to contemplate to discern impermanence.
Whatever dukkha is from avijjā. Whenever with the discerning of impermanence avijjā and dukkha are cutting off. Normally we think it as only the contemplation of impermanence. In the body whatever phenomena appear except the arising and passing away; “Do it have anything?” To get this knowledge the Buddha had to fulfill the paramis/perfections for 4 incalculable aeons + 100000 aeons.
So don’t take it as easy. People don’t know impermanence are really quite pitiful. Even die with seeing one impermanence is nobler than living 100 years without seeing it. (Sayadaw was quoting the Pali in the Dhammapada). Knowing these things mean you’re a person with great power andgood fortunes.
(This referred to many wholesome kamma someone had cultivated in the past. Most Buddhists not know these thing that wasting their precious lives and times with useless and fruitless things)
The ignorance of dukkhe añānaṁ – not knowing dukkha is disappeared. Dukkhe ñānaṁ is vijjā – Knowing dukkha is knowledge. With the knowing that ignorance falls away (This is passato). Not by what others are telling you. It’s by seeing the impermanence of vedanā.
Vedanā nirodha tanhā nirodho – with the cessation of feeling and craving also ceases. And it becomes dukkha samudaye ñānaṁ – knowledge knowing the cause of dukkha. the cause of dukkha, samudaya ceases (i.e., the cessation of tanhā).
So you get the 2 Noble Truths. At the time of contemplation of impermanence, tanhā not arising and you gain the knowledge. If you penetrate the 4 Noble Truths and become a stream enterer. You can only hear these things for sometime. You don’t find it in the books. Dukkha samudaye ñānaṁ – you get the knowledge of knowing the cause of dukkha.
Taint of sensuality (kamāsava) and taint of becoming (bhavāsava) cease (by seeing impermanence). D.A. process is cutting off in the middle. So only one taint left (i.e., ditthāsava). This is you don’t know how to take it. I’m feeling good, I’m suffering, etc. not arise (i.e., on vedanā).
Why the Buddha said ; jhanato passato āsavakkhayaṁ vadami? I say; someone contemplates and discerns impermanence all the taints are vanished. By discerning impermanence becomes right view and taint of view (wrong view) not exists.
The knowledge of the way for the cessation of dukkha arrives in your heart. Dukkha nirodha gamini partipadaya ñānaṁ – you get the knowledge of the way to the cessation of dukkha. If the taints are gone will attain. Nibbāna. Still dukkha nirodhe ñānaṁ left. The 4 taints are the cause of āsavas.
If they cease still dukkha can arise? Khandha not arises and then becomes dukkha nirodho – the cessation of dukkha. Dukkha nirodhe ñānaṁ – you get the knowledge of the cessation of dukkha. With the contemplation and seeing impermanence you get the 4 knowledges.
Continues with the contemplation of impermanence and dukkha disappears. And it becomes dukkha nirodhe ñānaṁ – knowledge of the cessation of dukkha. You have to practice carefully up to this point.
By seeing impermanence and get the following 3 knowledges.
With impermanence the 4 taints are abandoning. And cutting off the D.A. process in the beginning, in the middle and in the end. And then fulfill the 4 Noble Truths. These are not by book knowledge. It is right by direct seeing. You can make this decision that impermanence covers all of them.
In the 31 planes of existence only anicca and saṅkhāra exist. Only impermanence exists. Therefore I am talking them base on impermanence. For the Buddha it took 4 incalculable and 100,000 aeons, Ven. Sariputta and Ven. Mahā – moggallana each took one incalculable and 100,000 aeons to fulfill their paramis for this impermanence.
If you don’t get this knowledge and can’t become a stream enterer to arahant. They all practiced for the searching of this impermanence (It’s easy to say about this. But all living begins are swimming in the ocean of dukkha saṁsāra very firmly without ending is not seeing this one). You all must have to practice firmly with the 4 right exertions (sammāppadana) on this impermanence.
If you can follow impermanence will reach beyond the 31 planes of existence. In the 31 planes of existence only exist aging, death, arising and dissolution. Beyond is without them. It refers to Nibbāna. If you don’t discern impermanence will not see dukkha. If you’re seeing dukkha and will see Nibbāna. Without seeing impermanence and can’t see the ending of it.
Don’t take the 31 planes of existence with mathematical numbers. If you condense them all only get two, the arising and the passing away. Condense again these two andget only one – the ending of the arising dukkha and the passing away dukkha (i.e., one Nibbāna Element).
cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36313#p36313 (posted on 2019-04-13)
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