Did the Buddha Help Everyone?


Dhamma Talks by Mogok Sayadaw; 23rd June 1961

There are 2 right views; insight knowledge and the path knowledge. The view of seeing impermanence but not Nibbāna, and seeing Nibbāna and not impermanence. After with a lot of comtemplation not seeing feeling, mind etc. instead only seeing impermenence of conditioned dukkha (saṅkhāra dukka).

This view only existed in the teachings of the Buddha. These are conditioned arising by others, so it is saṅkhāra. Khandha is the truth of dukkha. So, it is the truth of conditioned dukkha. If you see saṅkhāra dukkha the debts of all the round of existence and this life done by foolishness will be freed.

This is called the forerunner knowledge. For e.g, wanting to eat something arises in the mind. It arises by the objects of food and saṅkhāra. The mind is the aggregate of consciousness (viññākkhandha) and dukkha sacca (truth of dukkha). Combine together & becomes sankhata dukkha sacca (The truth of conditioned dukkha).

If you die with this view is not going to the planes of misery. After arriving to the blissful plane (i.e heaven) Path Knowledge arises. This view is saccanulomika nyan-forerunner view of the Path knowledge. Do not take it as an insignificant view. This view cut off the round of existence, and the view of the insight knowledge.

The view is cutting of the D.A process. These are the different names given to it, but all are the same. In the suttas the Buddha went to help some beings for enlightenment were had this view before in their past lives. Even how much difficulties it were and he went to help them.

(There are some misconceptions and ideas on the Buddha, arahant disciples and the teachings. Even the Buddha became like a God and making people confuse about some of his teachings. Sometime the Buddha teaching becomes for thought games instead of put into practice to end dukkha).

This view was what the Buddha would help people. If yourself have this experience will be free from the existence (For this e.g, Sayadaw recounted the story of Cula-Panthaka). If someone did not has this knowledge the Buddha would not go to him.

Even he met the Buddha could not penetrate the Dhamma. In some of you have this view already. People who do not have it yet should work hard, and do not give it up. If you do not have this view please do not die yet. Therefore to see saṅkhāra dukkha is very important. Some making vows and prayers to meet the future Buddha Mettaya.

If you do not have this view beforehand, even meeting him cannot free from dukkha (In some of the Pali Nikāya; there were many who closed to him or met him did not have any realization; e.g King Pasenadi Kosala and Queen Mallikā, Saccaka the Debater, etc)

Instead of discerning few of them a lot is better (i.e, anicca). You have to follow it to the end. If you called it impermanence or saṅkhāra dukkha or whatever & will see the asankhata sukha. Nibbāna is near if you see saṅkhāra dukkha. If you see a lot of saṅkhāra dukkha, then hitting your both arms with joy (A Burmese expression of the sense of joy).

You’ll become a sotāpanna in this life. In the past these dhammas were not teaching by people & talking about Nibbāna as very far away from us (e.g, In Ven. Ñānāvira Thera’s Clearing the Path, he was mentioned that in Sri Lanka, around 1960, most people even thought that sotāpanna couldn’t exist).

It’s very far away for them because they don’t know how to go there. The leaders are saying it as far away & the followers become lazy about that. Practice yourself & find out. Your knowledge will tell you as it’s near. May be you’ll say my knowledge is weak. Don’t you know it’s itchy or painful? Think about it.

After itching & painful, it’s vanishing. Happy or sad even children know about it. But the bad thing is not following with knowledge. Happy exists or not exists have to follow from behind it. You will find the saṅkhāra of happy ends up with dukhha. It’s not difficult.

(Sayadaw continued his talk by quoting a Pali verse from a commentary explained the process of vipassanā to Nibbāna) There is nothing to be in low spirit. I am only in worry that you don’t practice. At the ending of saṅkhāra dukhha and magga sammā ditthi arises (right view of the path).

This saying is in theory. With experience at the end of impermanence, Nibbāna arises. Before that without the help of a teacher is impossible. Later the dhamma will lead itself onwards. (explained on Nibbāna) Khandha disappears means free from the existence of the khandha (khandha vatta).

I am now, free from the dukkha of painful rebirths. With this feeling the mind becomes cool & peaceful. The whole process is coming first the forerunner of right view (seeing impermanence) & at last follow by Nibbāna right view (seeing Nibbāna).


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