Dhamma Talks by Mogok Sayadaw; 25th December 1960 & 22nd June 1962
[Sayadaw formulated a Dependent Origination Chart from the Buddha’s Teachings to explain many of his talks very successfully. It is helping to understand the Dhamma in a very profound & clear. It needs to use this chart to understand some of its talks & for contemplation. This chart is very well known to most Buddhists in Burma. Can find this chart in internet in English version]
[interesting talks on the nature of saṁsāra & Nibbāna. Khandhas are not always exist & it’s dukkha. It’s also saṁsāra . Nibbāna is the opposite way. It always exists & no dukkha. It’s nirodha the cessation of dukkha, the real happiness & peace. Saṁsāra is no beginning & has ending for someone follows the Noble Eightfold Path. Nibbāna has beginning & no ending for someone practices the Noble Eightfold Path. But no beginning for someone not practice the Path.
The Buddha stayed at Sāvatthi, Jetavana Monestary & talked to the monks. Whoever seeing vedana anicca had right view. The body is vedanakkhandha & you can find vedana at anytime if paying attention to the body. Sayadaw gave a simile-anyone pointed a finger to any direction where the sky was always exist. In contemplation of feeling, at first will see anicca. Continue practice will become disenchantment to vedana (Nibbidā Nyan).
Another right view which is more mature than the first one (Yathābhūta Nyan). Nibbidā Nyan is understanding dukkha. Sayadaw gave a simile between the 2 different Nyans. Yathābhūta Nyan is like a razor shaving the hairs & not very clean enough. Nibbidā Nyan as a more sharper razor which cut clean the hairs but the hairs of the roots still inside the skin.]
The 5 khandhas–the mind & body are not always exist & have dukkha. They are not always exist but when exist it’s suffering. Look at it in whatever way it is never good. People don’t have the knowledge are praying to get for it. (By doing wholesome merits with prayers). They are praying for the impermanence & dukkha. So you have to stay with only happiness. It’s the truth of the cessation of dukkha-Nirodha Sacca. Saṁsāra doesn’t has beginning but has ending for someone who knows the truth. Nibbāna has the beginning & no ending.
You can take it as the happiness without ending. If you discern the impermanence of feeling becomes right view, the view leads to Nibbāna. In the khandha there is always existing one of the feelings. Without feeling is Nibbāna. The whole body exists with feelings. If you are using the noble eyes (ariya eyes) to observe will always see it. Discern the existence to non-existence is anicca.
This is seeing the absolute reality (paramattha dhamma). If you see something originally not exist is concept. Discerning impermanence is right view (the first stage). Continue for contemplation and becomes disenchantment to feeling is the 2nd stage.
Even it becomes as you don’t want to continue the contemplation. Right view becomes more mature. The practice on the way to Nibbāna must be in this process. It is also becoming close to the truth of dukkha. After the 2nd stage & continue become free from affection to anicca & all the attachments -rāga dhamma cease is the 3rd stage. With wrong view (ditthi) & all the kammas associate with wrong view are ceased together.
Not always exist & exist with dukkha are mind & body. These are its original nature. They are always like these. It’s impermanent that not always exist. With the arising & passing away is dukkha. So don’t want any mind & body. Making a decision that these phenomena are not good to get & receive. Not always exist & exist with dukkha, therefore the truth of dukkha. Nibbāna has no dukkha & always exists dhamma.
Nibbāna & mind/body are different nature. So don’t be in confusion. You prefer the human & heavenly world’s are the liking of a leper, who is using the fire heat to alleviate his itches. Nobody can destroy Nibbāna & create it.
Again mind & body have no beginning & have ending. The Buddha said that you couldn’t think about the beginning of mind & body. But it has the ending for someone who knows how to go there. Nibbāna has the beginning & a happiness without ending. Samsāra doesn’t has the beginning & has the ending. But that need to be encountered a good teacher. Nibbāna has the beginning & no ending. You will instantly doubt these points.
Someone with the help of a teacher & after arriving there will has the happiness which is never end. If you meet the path factors will has the beginning.
(Sayadaw explained the above ideas with Dependent Arising process.) Because of the past ignorance we have the present khandhas. With these khandhas we create kammas & will receive the future khandhas. During the dying moments will become sorrow, lamentation & taints arise. Āsava samudaya avijjā samudaya – Taints arise & ignorance arises, because of the taints & ignorance comes back again.
Someone who doesn’t know the truth at near death becomes sorrow & lamentation. Taints & ignorance combine together to get the khandha again. It’s running in a circular way that there is no beginning. It’s like searching for the beginning of an egg. Also like an ant running around the edge of a circular plate. The end of a saṁsāra for everyone is only possible when a Buddha was arising into this world. (except a Paccekabuddha). Also must teach the truth of Dhamma to them.
From ignorance to become knowledge & kammic formation becomes non-kammic formation (asankhara), & then saṁsāra will come to an end. You have to practice to become vi-sankhara. Vi- means free from something. I use asankhara to make you understand it.
- Content of "Dhmma Talks by Mogok Sayadaw"