Dhamma Talks by Mogok Sayadaw; no date noted
Saṅkhāra dhamma is the 5 khandhas. The five khandhas are conditioning by others. In there doesn’t has any quality or power of one’s own. The 5 khandhas are relying on others. The khandha arises with the 4 conditions of kamma, citta, utu, āhāra. Let’s put aside the 4 mind khandhas for just now. Form is conditioning by kamma.
For example, it makes the eye sensitivity to arise (i.e., cakkhu pasāda). The other 4 sensitivity matters are also the same. Don’t take it as my eye, my ear, etc. With the observation, if the mind is clear and the physical form also becoming clear (If someone is very angry and the face becomes ugly).
If the temperature is hot and physical body feeling tired. By eating good foods and has a plump body. With poor in foods become thin. Can be touched and measured is form (rūpa), and has 4 causes. These are form saṅkhāra dhamma.
Adding with the conditioned mind dhamma and become special. If kamma is asking you to die and will die. And asking you to be alive and will be alive. The mind arises by object and sense – door (arom and dvara).
For example, before 2 cymbals is not hitting each other and hearing consciousness not arises. And only after hitting together and it arises. Eye sensitivity (cakkhu pāsāda), ear sensitivity (sota pāsāda), etc.… are from the passive sides. Form, sound, etc.……are from the active sides. With both sides contact together (phassa), seeing consciousness, hearing consciousness, etc.….. arise respectively.
They all are arising by the conditioning of others. So remember them as saṅkhāra dhamma. The 5 khandhas or mind and body are the assemblage of saṅkhāra. Don’t let I and me interfere with it. With the interference you’re stealing other’s properties. I and me go interfere with it because you don’t know it as saṅkhāra dhamma.
I am not talking about interfere in speech. Don’t interfere with thought and view. If you don’t use it in speech and nothing can be said. For a long time not knowing about these things that taking them as me and mine. If you think about it and reflect on them, thinking with me and mine will fall away.
Knowing it with the causes that can make it falls away. Me is diṭṭhi and mine is form (rūpa). We steal things not belonging to us and falls into apāyas. Therefore diṭṭhi is a thief. Taking things made by others as me and mine and with theft arriving to apāya.
In the whole of saṁsāra we were committing thefts and it was sure mostly in the apāyabhūmi. We’re not free from committing stealing with wrong view in any life. We were stealing in the human and heavenly worlds. Can’t abandon our habit of stealing and mostly in the apāya (woeful existence).
If no – one clears it away for you and will continue the stealing. Even with theft in the present punish by law. And it should be punished by dangers of saṁsāra. With wrong view and making it one’s own that will arrive apāya. Whenever if you can’t abandon your stealing habit will not free from saṁsāra.
Diṭṭhi is very bad indeed. With the Buddha arose in the world and met with a good teacher, and only sometime came as not me and not mine. Knowing it as not belong to you, the mind and body become not-self (anattā). Only when a clay pot is broken people take it anattā.
Even you’re still alive mind and body are not yours. Even before perishing mind and body are not yours. Then you know anattā very well, but not on its sign, characteristic (lakkhana). The Buddha taught as rūpaṁ anattā, vedanā anattā, etc. – form is not-self, feeling is not-self, etc. Therefore it’s clear that the present 5 khandhas are not-self.
I’ll explain the lakkhana. The Buddha not taught it as Anatta Sutta, but as Anatta Lakkhana Sutta. Originally it is not-self. And abandon its original nature is lakkhana. Only knowing anattā is not finished yet. Arriving to the point of lakkhana will be good. At the time of arising is anattā and its dissolution is lakkhana. With the combination of the two and anattā lakkhana become completion.
Knowing them is anattā lakkhana ñāṇa, getting the anattā lakkhana ñāṇa and attā falls away. Knowing the arising and passing away is ñāṇa – knowledge of anattā lakkhana. If you don’t know anattā, knowing lakkhana is impossible.
So, you don’t know anattā. And when it shows the lakkhana for your going to apāya. (For example, a dear one dies become sorrow, lamentation, etc.) Don’t know the original anattā, when it shows the lakkahana and we quarrel with the Buddha and Dhamma.
So living beings are always living with atta diṭṭhi that mostly in the woeful planes. At last anattā lakkhana ñāṇa come back to the impermanent phenomena. Vedanā arising is anattā and its dissolution is lakkhana. Seeing of them are ñāṇa. Combine together become anattā lakkhana ñāṇa.
In the Chachakka Sutta, the Buddha explained it more clearer (Mejjima N.) the causes are anattā, so the results are. Anatta lakkhana ñāṇa is the the 5 magganga. Of the 5 magganga right view is the leader. When you’re making it me and mine and leading by wrong view. Diṭṭhi and tanhā are mixing together. During the 5 magganga arise and cutting off tanhā, upādāna and kamma.
Therefore anattā lakkhana ñāṇa not only cut off diṭṭhi but also including tanhā. D.A. process is cutting off in the middle. Avijjā becomes sammādiṭṭhi and also it cut off in the beginning. And become vijjā udapadi – knowledge arises. This is referring to Nibbāna.
Tanhā nirodho also Nibbāna – the cessation of craving. (Sayadaw continued to talk about Subhadda the wanderer, the last disciple of the Buddha) if someone knows anattā lakkhana ñāṇa and at any time there will be always with sotāpanna, to arahant. Therefore you all have to practice with faith.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36327#p36327 (posted on 2019-04-16)
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