Dhamma Talks by Mogok Sayadaw; no date noted
Nibbāna is not made by anyone and no dissolution. The Buddha at the time of near his passing away andsmiled because he had to lay down his burdened khandha. Because the khandha was arising, presence and dissolution (the 3 sub – moments of birth – aging – death).
He would be separated from aging, sickness and death and stayed with no aging, no sickness anddeathless. Someone abandons the 5 khandhas can be smiled and no sadness. He has to smile because will be stayed with no aging, no sickness and the deathless. He had been carried the khandha quite a long time and no time for a rest.
Nibbāna has the power of stability and coolness. The knowledge wanting to free form the present khandha is the path of liberation. We have to come out from the knowledge of not wanting the present khandha. Ven. Sariputta recited these Pali verses near the time of laying down his burdened khandha. (Sayadaw recited the Pali verses).
The khandha was always burning with fire. I had never been in peace and happiness. I had never been freed from any life not to carry the khandhas made by tanhā. It was heavier than carrying the great Mt. Meru on my back. Even Mt. Meru would turn into ashes at the time of Doomsday. But the burdened khandha had to carry on in the other world. I never had the chances to lay it down before.
Nibbāna is the Dhamma for everyone takes joy in it, when the time comes to put down the burdened kandha. (Arahant had penetrated dukkha thoroughly for 4 times on the way of practice. And also rested the mind in fruition state for many time and before) The path of liberation is easy if the eacher shows the way.
Leaving the eye of the worldling aside and with the eye of ariyan andthe khandha is never free from diseases. Therefore don’t pray for the khandha. If you’re taking the khandha as very good and you don’t want to be freed from it.
Only you know about its evils, and want to be freed form it (These points are important for Buddhists to contemplate. Dukka means disgusting and useless. Therefore it only gives us troubles and sufferings in saṁsāra, except we use it for liberation. With bhava tanhā we will come back again and again for sufferings and no other purposes).
The khandha only showing you what originally has. Sitting at a place, watching and observing for what it will show you. With the watching and observing will see the dissolution of the khandha. Ñāṇa has to follow behind its ehi passiko – khandha is calling at come and see me. If you’re following it and will see its not – existing.
Why is that? For example, pain arises and at the time when ñāṇa follows it and not there anymore. Its calling is the arising and not seeing it is the vanishing. With more samādhi and there are more callings. In the khandha only the change and dissolution exist. The calling is the change and not existing is the vanishing.
cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36332#p36332 (posted on 2019-04-16)
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