True Dhamma and Counterfeit Dhamma


Dhamma Talks by Mogok Sayadaw; no date noted

[This was a dhamma talk to U Mar Din, an old business man from the delta area in lower Burma. He was leaving his business to his children to overrun it. And came to near Sayadaw for practice. During his practice with Sayadaw, his children were very often contacting with him for the business problems.

And later Sayadaw knew about it and at one time said to him; “If all of your rice and oil mills were burnt down with fire would be better for you”. He said to people near him with tears in the eyes; “Sayadaw is concerning for my practice, but I can’t put the matters away from me.”]

By knowing the dangers of the practice and will be successful. If you don’t know it in mundane or supramundane matters and will not succeed. During the practice you will encounter the danger. In the Kassapasaṁyutta with less monastic rules and there were more arahants. And with more monastic rules and became fewer arahants.

Why is that? With the true Dhamma existed and more attainments. With the counterfeit dhamma existed and the sāsana degenerated. (The Buddha gave the example of the real gold and the fake gold). There are 2 types of counterfeit dhamma. The counterfeit teaching and practice (pariyatti and patipatti)

(The corrupted teaching were the views and ideas of others which had controversies with the Buddha’s teachings in the Suttanta Pitaka).

You’re in old age and I’ll not talk about on teachings. If you prefer on vedanā and vedanā; if prefer on mind and contemplate the mind and their impermanence. It’ll arrive to the knowledge of rise and fall – udayabbaya ñāna. If you contemplate vedanā; not seeing sukha, dukkha and upekkha vedanās, and instead seeing impermanence, it arises in the heart.

If you’re arriving to this knowledge and one of the ten insight corruptions will arise. These are not the true Path Knowledge but they arise and destroy the practice. The whole body is spreading out with light (obasa). The yogi is taking it as attaining the magga because of the light coming out.

It’s not the Path Knowledge but the yogi takes it as true magga and stops the practice. It’s lost for one life. It’s not the true magga and only stop at vipassanā magga (insight knowledge). These insight corruptions have to be arisen. Only with the correction of a teacher and can develop to the higher level. And if they arise and don’t stop there.

Light is matter (rūpa)dhamma and contemplate it as impermanence. After it ceases and go back to the primary object (i.e., vedanā, mind, etc.). And then the meditation develops to the knowledge of disenchantment (nibbida ñāna), and after that arriving to the Path Knowledge.

Strong joy (piti) can arise to some yogis. If staying with one’s joy and not see the impermanence. Therefore after contemplate the impermanence of joy and returning to the primary object.

Tranquility (passadhi) also can arise and the mind/body become tranquil. Knowledge (ñāṇa) becomes sharp and taking it as the Path Knowledge and stop the practice. All these come only once and not arising again. Contemplate all of them as impermanence and return to the primary object. There are more corruptions in the teachings to obstruct it.

(Sayadaw not mentioned of them. It seemed to be referred to new doctrines, views and ideas crept into the Buddha’s teachings.)

The Buddha with his knowledge of knowing the future (anagataṁ ñāna) and said that these things would be more in the later periods of the teaching (sāsana). First patisambhidā ñāna (the 4 forms of acumen), after that the 6 supernormal powers (chalabhiññā), triple knowledge (tevijja), stream enterer, no ariyan and will only has contentment with sīla.

(Even with the last one is not so bad. If we look into the today world, even this sīla is quite rare in human beings).

If cover up with sukha, dukkha and upekkha vedanā and impermanence become hidden. The Buddha in the Satipathāna Sutta taught that, samudaya dhammanupassiva – vayadhammanupassiva – seeing the arising and the vanishing dhamma. Therefore it’s important to discern impermanence.

To overcome vedanā and seeing impermanence become right dhamma. Then why the Buddha taught as vedanānupassanā? If not giving a name where you’re going to observe. The practice only in accordance with the sabbe saṅkhāra anicca (all conditioned phenomena are impermanent) is right. Only you say who dies and find out the asubha (the corpse).

For example, U Hla dies. You go and see it. Do you find U Hla or the asubha? In the contemplation of vedanā; wanting you to see vedanā or see the impermanence? I am talking that way not because I myself has the sharp knowledge. The Buddha asked to contemplate for seeing the samudaya/vaya. (i.e., arising and passing away) if you still discern vedanā, then still in the stage of nāma dhamma.

It’s nāmaparicheda ñāna – the knowledge of discerning of the mind. This is the lower level knowledge. Only seeing the impermanence arrive to the knowledge of rise andfall – udayabbaya ñāna. This is the main point. With the contemplation of sukha, dukkha and upekkha must discern impermanence.

(Here disagreement can be come in depend on the different way of practice. So the interpretation of the Buddha’s teaching is not easy).

If you don’t see impermanence and sukha vedanā connects to lobha, dukkha to dosa and upekkha to moha respectively. It’s very important. If you don’t contemplate impermanence with upekkha vedanā connects to avijjā, saṅkhāra. And with dukkha vedanā, connects to the end.

And with sukha vedanā, connects in the middle. A person does not know the practice and connects to the 3 kinds of D.A. process. For someone who knows the practice and sticks with the 10 counterfeit dhammas.


cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36340#p36340 (posted on 2019-04-16)


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