revised on 2019-08-12
Dhamma Talks by Mogok Sayadaw; 23rd June 1961
There are two right views: insight knowledge and the path knowledge; the view of seeing impermanence but not Nibbāna, and seeing Nibbāna and not impermanence. It's not seeing feeling, mind etc. after with a lot of contemplation, instead only seeing impermanent of conditioned dukkha (saṅkhāra dukkha).
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 example, wanting to eat something arises in the mind. It arises by the objects of food and saṅkhāra. The mind is the aggregate of consciousness (viññāṇakkhandha) and dukkha sacca (truth of dukkha). Combine together and becomes saṅkhata dukkha sacca (The truth of conditioned dukkha).
If you die with this view is not going to the planes of misery. After reaching to the blissful plane (i.e., heaven) Path Knowledge arises. This view is saccanulomika ñāṇa-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. You will be free from the existence if you yourself have this experience (For this, Sayadaw recounted the story of Cūḷa-Panthaka as an example). The Buddha would not go to someone if he did not have this knowledge. He could not penetrate the Dhamma even he met the Buddha.
Some among 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 people make vows and prayers to meet the future Buddha Metteyya. You actually cannot be free from dukkha even meeting him if you do not have this view beforehand. (In some of the Pali Nikāya, there were many persons who were 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. You will see the asaṅkhata sukha if you called it impermanence or saṅkhāra dukkha or whatever. 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 taught to people and it's as very far away from us to talk about Nibbāna. (e.g., In Ven. Ñāṇavīra Thera’s "Clearing the Path", he was mentioned that in Sri Lanka, i.e. 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 and the followers become lazy about that. Practice yourself and find it 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 and 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 dukkha. 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 dukkha and magga sammā diṭṭhi 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) Disappearance of khandha means it's free from the existence of the khandha (khandha vaṭṭa).
I am now, free from the dukkha of painful rebirths. With this feeling the mind becomes cool and peaceful. The whole process is coming first the forerunner of right view (seeing impermanence) and at last follow by Nibbāna right view (seeing Nibbāna).
revised on 2019-08-12; cited from https://oba.org.tw/viewtopic.php?f=22&t=4084&p=35733#p35733 (posted on 2019-01-11)
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