revised on 2019-11-05
Dhamma Talks by Mogok Sayadaw; 8th August 1962
[Sayadaw based this talk on the Madhupiṇḍika Sutta of Majjhima Nikāya (MN.18 Madhupiṇḍikasuttaṃ). In the sutta, the Buddha answered Daṇḍapāṇi, the Sakyan who asked him about his doctrine and proclamation. Still there are a lot of Buddhists don’t know exactly what the Buddha’s doctrine and proclamation.
Some even misinterpret his teaching, such as taking Nibbāna as atta. Interpret as the root sequence of all, with practice return to oneness, non-dualism, the first cause, etc. Therefore, it can be confused or mistaken with Hinduism. To understand the teaching of the Buddha clearly, we need to study the Sutta Nikāya. ]
There is nothing more important than to end dukkha. Dukkha sacca exists in this khandha in fullness. We have the desire (chanda) to be free from it. But without getting the knowledge of liberation, it becomes difficult. So I’ll give you the way to end dukkha.
First, have to know about dukkha. Second, look for the source of dukkha and to know where it comes from. Third, cut off dukkha from where it comes. Fourth, what the result of cutting it is (Nirodha − cessation).
First, I’ll talk about the knowing of dukkha. Don’t go and look for dukkha elsewhere. Now having this khandha and listening to this talk is not sukha, but only dukkha. This is only in the level of perception. For the wisdom level, watch and observe the khandha with the normal breathing. It will show you many things.
These are abandoning its own nature. After establishing samādhi, observe the khandha with mindfulness and wisdom. And have to know that whatever arises now is truth of dukkha. Let us look for the source of dukkha. It comes from taṇhā (craving) by making prayers to become human beings.
We caught the culprit of samudaya sacca. Fulfilling our prayers is dukkha sacca. Making prayers with desire is samudaya sacca. Physical and mental sufferings arise from affection. These are happening now in the present of dukkha and samudaya saccas. Affection and sorrow are samudaya and dukkha.
In the whole day, we are turning around with samudaya and dukkha that the Buddha has not arisen for us. The Buddha of magga sacca has not arisen to us. Therefore, we can’t expect the nirodha sacca of the ending of dukkha sacca. From the tree of dukkha, arises the seed of samudaya. From the seed of samudaya, the tree of dukkha grows out again.
Your situations are only having fuels and fire. Extinguish fire and peace does still not arise. It’s very terrible indeed. Not knowing the arising of dukkha and samudaya is ignorance (avijjā). Also don’t know where nirodha and magga is ignorance. Don’t know the four Noble Truths is ignorance. Let’s talk about magga and nirodha saccas.
(Sayadaw told the story of Daṇḍapāṇi, the friend of Ven. Devadatta. So he had no respect for the Buddha). He asked the Buddha, “What is your ascetic’s doctrine? And what do you proclaim?” The Buddha answered, “Not conflict with anyone is my doctrine. Usually teach people to cut off passion for the realms of existence.”
The Buddha later recounted this incident to the monks. And then they went to ask Ven. Mahā Kaccāyana for the answer. (The Buddha did not explain his short teaching to the monks and left.)
Ven. Mahā Kaccāyana delivered them the vipassanā dhamma. After seeing something pleasant and pleasant feeling arises. After that notice it with perception, and then thinking with taṇhā, māna and diṭṭhi (i.e., craving, conceit and wrong view) arise.
[The process here is:
contact (sense doors + sense object + contact ꞊ consciousness) → feeling → perception → thinking → the perception and categories of objectification/papañca (i.e., taṇhā, māna and diṭṭhi)].
Therefore, taṇhā, māna and diṭṭhi dhammas are coming from seeing, hearing, etc. According to D. A. process, sec ② connects with sec ③ (i.e., consciousness…feeling → craving, conceit, wrong view).
(Sayadaw continued the instruction of cittānupassanā). If seeing consciousness arises, contemplate its impermanence. And papañca dies and samudaya ceases. Magga sacca and nirodha sacca arise. Papañca nirodho nibbānaṁ — cessation of papañca is Nibbāna.
So Nibbāna is also called ni-papañca. With the contemplation of impermanence, the four Noble Truths arise together. If contemplating the arising dhamma, magga and nirodha will arise.
These are our friends. We should associate with them. Without contemplation, dukkha and samudaya arise. These are our enemies. We shouldn’t associate with them. The time without contemplation is a fool. The time with contemplation is a wise person (see The Bāla Paṇḍita Sutta in the Saṃyutta Nikāya).
revised on 2019-11-05; cited from https://oba.org.tw/viewtopic.php?f=22&t=4202&p=35969#p35969 (posted on 2019-02-17)
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