Dying, Saṁsāra and Nibbāna


Dhamma Talks by Mogok Sayadaw; no date noted

[Sayadaw delivered quite a few talks on Yamaka. Here are 3 talks of Sayadaw based on Yamaka Sutta. I had already translated some of them on Ven, yamaka before. Therefore here only translate some of the parts for contemplation.]

Not understanding the khandha process that wrong view arises. The 5 mind moments also arose for the Buddha and arahants at near death. For the worldlings after the 5 mind moments and death consciousness arises. His death consciousness is dukkha sacca and his birth consciousness is also dukkha sacca.

Therefore if wordlings die and dukkhas cease and continue to other dukkhas. For the arahants after the 5 mind moments and death consciousness arises, but not continues to birth consciousness. Instead with the cessation of dukkha and Nibbāna arises. The permanent happiness arises.

The stable happiness arises (The Buddha referred to Nibbāna as the Supreme Happiness. Not the feeling happiness – sukha vedanā as some Buddhists took it as the permanent heavenly bliss). Is it not the extinction? Some think that if an arahant dies and becomes totally extinct.

If you take it as nothing exists and become the view of annihilation. (uccheda diṭṭhi). For the worldlings the processes are; dukkha to dukkha. For arahants; dukkha to sukha. It is very different. In the teaching (of Buddhism or the right Buddha’s teachings) you can’t separate D.A. process and the truths. (i.e., the 4 Noble Truths).

(This point is very important for the right understanding of the Buddha’s Teachings. Because some Buddhists thought that the arahants still had defilements. Their minds were not totally pure, because they still had vasana – habitual tendency and selfishness.

These misunderstanding arose because of not understanding of the D.A. process and the 4 Noble Truths clearly. The 4 Noble Truth, D.A. process and the Patthāna Conditional Relations are the same things, from simple to detail processes.)

Worldlings continue the D.A. process; i.e., continue to dukkha. Arahants cut off the D.A. processes, i.e., cut off dukkha and sukha Nibbāna arises.

(Continued the Yamaka’s story) After the arahant dies dukkha sacca ceases and sukha sacca arses (the arising of Nibbāna element). Without understanding of this point that people don’t want Nibbāna

(This is one of the great problems of living beings. Because their bhava tanhā were so strong that very difficult to let go of their craving, clinging and view on this point. Even the highest beings, the brahma gods have bhava tanhā. Therefore some Buddhists preferred Nibbāna to be atta.

In Thailand some monks belong to a Buddhist sect even teach people as Nibbāna is attā and wanting to make it becomes a popular Buddhism.)

it’s becoming clear that the concepts of man and woman cover up on the 5 khandhas. If you separate and analyze each one of the 5 khandhas, then an arahant is only a sign – board. With the contemplation of the khandha and you’ll not see the arahant but only impermanence.

After dispelling diṭṭhi and it is easy to enter the stream. There are 8 causes for identity view – sakkāya diṭṭhi to arise. (Talked about Ven. Tissa broke his legs for guarantee to the bandits who wanted to take his life)

He practiced by separating vedanā was using the anicca ñāṇa. If you ask me; “Are the pains and aches cause by vedanā?” You’ll only see the arising and passing away. And it becomes anicca and magga. Is there any displeasure (domanassa) arise such as it’s too painful? Only has bodily pain (kāyika dukkha) and no mental pain arises (cetasika dukkha). Pains and aches not arise in the mind. People are not seeing impermanence that getting up and running away.

If you discern its impermanence and not vedanā anymore. If not, with the repetition condition (āsevanapaccayo) and it becomes increasing and you can’t bear it. Even Ven. Tissa could contemplate and overcame the great pain struck with the stone meant it was not vedanā anymore.

If an arahant dies and it is not cutting off. And then what happen to him? Only dukkha not exists. With the exception of dukkha sacca ceases and Nibbāna arises than nothing exists (Nibbāna is not permanent heavens for special beings).

In the verse of anicca vata saṅkhāra with the impermanence (anicca) vanishes and the conditioned arises (saṅkhāra). Again the saṅkhāra ends up with anicca. Vanishing is anicca and arising is saṅkhāra. In this way anicca and saṅkhāra are going on in turn. Pains, numbness and aches are vedanā. With the dissolution of them are anicca.

Because the Buddha taught – viparinama lakkhanaṁ dukkha saccaṁ – the characteristic of change is truth of suffering. Your dukkha is also known by animals (i.e., painful feeling). It can’t be realize the Path and Fruit. It abandons its intrinsic nature is dukkha. You must discern this point.

In the khandha all the conditioned phenomena are arising and vanishing with a blip that even you can’t put a tip of a needle inside them. It’s in dukkha and nothing is attainable. The 5 khandhas are except in perishing/ dissolution and nothing exists. Therefore it’s dukkha sacca. Doing the merits of dāna and sīla with the wishes of not wanting this khandha is good.

If not you’ll get back dukkha. Someone is alive without knowing the truth is like animals. So don’t live a life like a human beast. Discerning impermanence is knowing the truth. (Continued Ven. Yamaka’s story). Mind/ body dhamma arising are for dying. After that and it dies.

This is the dying disease arising and its death. Can you say it as my khandha, or it happens in accordance with the dhamma nature? It happens in accordance with the dhamma nature and not-self (anattā). You just contemplate the impermanence. It’ll enter the stream by itself.

The first knowledge is turning towards rising and falling. After if you don’t want dukkha and ñāṇa turns towards Nibbāna. The yogi knows his own cessation of dukkha. It also had evidence; if no, I’ll not talk about it. (i.e., evidence of the suttas)

King Milinda asked Ven. Nagasena; “How to contemplate and realize Nibbāna? The process was the same as mentioned before. You’ll ask me; “Does this physical body disappear?” The yogi is seeing impermanence and not the body, hands and feet.

With the continuous contemplation of impermanence and ñāṇa becomes mature to the point of just only dukkha and not wanting. And then all the impermanence disappear. With this the voidness arises. Nibbāna arises in the knowledge. People outside him see the khandha. But the yogi himself not sees it (i.e., his own body). Your duty is the contemplation of impermanence. And Nibbāna arises by itself.

When it’s arising how the yogi experiencing it? It’s like pouring with 100 buckets of water and feeling coolness in the knowledge. Normally the khandha is burning with the fire of lust, anger and delusion. If you’re practicing hard without giving up and it can happen at any time.

So don’t doubt about it. It was like a sore on your hand, after it was cured and sukha left behind. With dukkha ceases, peace and coolness – santi sukha is leaving behind. Therefore, “Is it totally disappear or dukkha ends?”

(Sayadaw continued to talk about Ven. Yamaka, later became arahant after entered the stream). The 5 khandhas are coming to murder you. But you’re looking after it. You have to leave them as strangers. Keeping them as insiders that in every life you were murdered by it.

You were not murdered by others, but with one of the 5 khandhas. (gave some of the examples). Every dukkha comes from the 5 khandhas. Pilanato – their nature are oppressive. Contemplate them as these are not me, not I am and not mine. And then, they can’t kill you. Asking you for the contemplation is to know them as strangers.

If you know them as aliens and no affection for it. With the samudaya dies and it can’t make the khandha. They come to murder us. But we go and attache them that meet with dangers. Wanting to attain the higher Path knowledge must talk about on killing tanhā. It is also seeing the impermanence (also start with anicca). But contemplate them as murderer, alien (vadakato, parato).


cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36334#p36334 (posted on 2019-04-16)


  • Content of Part 12 on "Dhamma Talks by Mogok Sayadaw"

  • Content of "Dhamma Talks by Mogok Sayadaw"

  • Content of Publications of Ven. Uttamo

This is only an experimental WWW. It's always under construction (proofreading, revising)!

According to the translator— Ven. Uttamo's words, this is strictly for free distribution only, as a gift of Dhamma—Dhamma Dāna. You may re-format, reprint, translate, and redistribute this work in any medium.