Dhamma Talks by Mogok Sayadaw; 8th January 1961
Don’t end up at others’ mouths. (Animals end up at human mouth die once,but human ends up at others’ mouths die for many times). You must end upat your khandhas. What others say can be right or wrong. But your khandha never tell you wrong.
Burmese become Christian and Muslim are ending up at others’ mouths. They are under the danger of wrong view (miccha ditthi). The Buddha said that there was no fault heavier than wrong view. The khandha never tell you, it’s a man or a woman. Tell you only form, feeling, mind etc.
When they are telling you don’t neglect it. They will tell you, Ehi-passiko Come! And contemplate me. When you contemplate, it’s not there—Sanditthiko- it’s visible here and now. Follow it with your own knowledge. Feeling (vedana) is anicca. Calling at you is feeling.
It shows its impermanence to you. Vedanaṁ aniccaṁ—Feeling is impermanent. Is this other people (whatever their belief system) told you? Or the khandha itself shows you? You follow the khandha shows you that,seeing vedana anicca, consciousness anicca (mind anicca).
It can’t be wrong. Ehi-passiko is impermanence (aniccaṁ) and sanditthiko is insight (vipassanā) : i.e, form, vedana, mind, dhamma and their anicca are insight knowledge = anicca vipassanā. When the bed bug bites you don’t follow with your hand but with nyan (knowledge). If you follow with the hand Dependent Arising will continue.
Ehi-passiko is the caller and sanditthiko is the follower. In this way becomes akaliko-non temporal, giving you the result without delay (continued the story of Anāthā pindikovāda Sutta).
How to do it and become non-attachment? If you can contemplate the impermanence of the object of attachment. If you not see its faults and become attachment. By seeing the faults and has no attachment. Any dhamma without any person or being is emptiness suññāta dhamma.
Seeing impermanence, their disenchantment and their ending are without person and being is emptiness (suññãta). There are two emptiness. Seeing their impermanence and disenchantment are the emptiness of without self (atta) and soul (jiva). The second is the emptiness of not-self(anatta) NiBBĀNA.
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