revised on 2019-07-25

Dhamma Talks by Mogok Sayadaw; 11th January 1961

Worldlings (puthujjana) were confused with the knowledge (ñāṇa). Therefore the Buddha gave this talk (Kimsupama Sutta ??). You will see Nibbāna if you discern the arising and passing away of phenomena. You must follow to the end of it (i.e., impermanence).

You can contemplate anyone of the five khandhas and when it comes to an end will see Nibbāna. Don’t be in low spirit. Minds arise and you observe them and not there. If you know it’s not there and that’s enough.

The mind observes the mind. Minds can’t arise together or can’t be in parallel. If you contemplate the mind all other khandhas are including in it. (The five khandhas are arising and vanishing together).

Just contemplate one of them which you prefer (the Buddha taught four objects for insight depending on the human characters. It is important to choose a right object for a yogi. (Some yogis' experiences support this point.)

During the first part, impermanence is before and followed by knowledge (ñāṇa) after (i.e., anicca / magga). At last Nibbāna is before and followed by Path knowledge after. (i.e., Nibbāna / maggaṅga) These two words are very important.

(Sometimes Sayadaw’s Dhamma explanations for direct experiences were subtle and profound. They can’t be listened superficially. There are a lot of food for the heart and thought for careful reflection).

Without discerning impermanence and the mundane knowledge (lokiya magga) can’t arise. Without ending of impermanence you can’t see Nibbāna. In between them (i.e., insight knowledge and path knowledge) you will only see impermanence.

Without a teacher you will have confused view and misunderstanding (in the sutta, the worldling monk had confusion). Worldlings are very strong in arguments because of their talkativeness.

“The main thing is discerning impermanence of whatever you are contemplating (this was the fourth arahant’s instruction to the worldling monk).” You can contemplate anyone of the four satipaṭṭhāna to your preference.

For example, if you prefer feeling and whatever feeling arises contemplate its impermanence, disenchantment and the ending of it. May be you’ll complain as can’t see impermanence.

For example, during the sitting you want to get up. After getting up the wanting mind is gone. Again, you want to sit down, after you sit down and the wanting mind is gone. Is this not impermanence?

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

  • Content of Part 5 on "Dhamma Talks by Mogok Sayadaw"

  • Content of "Dhamma Talks by Mogok Sayadaw"

  • Content of Publications of Ven. Uttamo

According to the translator— Ven. Uttamo's words, this is strictly for free distribution only, as a gift of Dhamma—Dhamma Dāna. You may re-format, reprint, translate, and redistribute this work in any medium.

據英譯者—鄔達摩比丘交待,此譯文僅能免費與大眾結緣,作為法的禮物(Dhamma Dāna)。你可以在任何媒體上重新編製、重印、翻譯和重新發布這部作品。