Don’t End up at What Others Say

revised on 2019-07-25

Dhamma Talks by Mogok Sayadaw; 8th January 1961

Don’t end up at others’ mouths. (Animals ending up at human mouth die once, but human being ending up at others’ mouths die for many times). You must end up at your khandhas. What others say could 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 (micchā diṭṭhi). The Buddha said that there was no fault heavier than wrong view. The khandha never tell you it’s a man or a woman. They tell you only form, feeling, mind etc.

Don’t neglect it when they are telling you. They will tell you, Ehi-passiko Come! And contemplate me. When you contemplate, it’s not there—Sandiṭṭhiko—it’s visible here and now. Follow it with your own knowledge. Feeling (vedanā) is anicca. It is feeling which is calling at you.

It shows its impermanence to you. Vedanāṁ aniccaṁ—Feeling is impermanent. Is this other people (whatever their belief system) told you? Or the khandha itself shows you? You follow the khandha which shows you that, seeing vedanā anicca, consciousness anicca (mind anicca).

It can’t be wrong. Ehi-passiko is impermanence (anicca) and sandiṭṭhiko is insight (vipassanā): i.e., form, vedanā, mind, dhamma and their anicca are insight knowledge = anicca vipassanā. When the bed bug bites you don’t follow with your hand but with ñāṇa (knowledge). If you follow with the hand Dependent Arising will continue.

Ehi-passiko is the caller and sandiṭṭhiko is the follower. In this way becomes akāliko-non temporal, giving you the result without delay (continued the story of Anāthapiṇḍikovāda Sutta).

How to do it and become non-attachment? You can contemplate the impermanence of the object of attachment. It becomes attachment if you do not see its faults. By seeing the faults and has no attachment. Any dhamma without any person or being is emptiness suññatā dhamma.

Seeing impermanence, their disenchantment and their ending are without person and being is emptiness (suññatā). There are two kinds of emptiness. Seeing their impermanence and disenchantment are the emptiness of without self (atta) and soul (jīva). The second is the emptiness of not-self (anatta) NIBBĀNA.

revised on 2019-07-25; cited from (posted on 2018-12-27)

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