revised on 2019-12-02
Dhamma Talks by Mogok Sayadaw; 16th February 1961
(From the beginning, Sayadaw explained the D.A. process of the tongue door.) Vedanā paccaya taṇhā – Feeling conditions craving. Feeling is paṭiccasamuppāda – the cause and craving is paṭiccasamuppanna – the result, cause and effect process. Taṇhā and upādāna are called taints – āsava. It’s including all āsava; these are: kāmāsava, bhavāsava, diṭṭhi-āsava and avijjāsava – taints of sensuality, becoming, wrong view and ignorance. During the eating, contemplate the impermanence of taste consciousness. With this, the feeling not connects with the action (i.e., vedanā to kamma), and the four āsava are cutting off.
Directly cutting off are; kāmāsava, bhavāsava and diṭṭhi-āsava. Avijjāsava includes as sahajāta – conascence. If jāti, jarā and maraṇa – birth, ageing and death are not arising and then āsava ends.
If the Buddha had not arisen or if you not contemplate them birth, ageing and death arise. Births will uncountable to arise, because of not ending the āsava. Kammas have to do the jobs for āsava.
Who made the taste consciousness? Only someone has the āsava and it’ll arise. There are not these things in Nibbāna. Do you know that it was made by the āsava of past life? All the objects of contemplation are made by the āsava. (This point is interesting for contemplation and has some hidden meanings.)
The things made by āsava are anicca and the contemplation is magga. Āsava of the past made dukkha sacca. All these things are anicca, dukkha, anatta, asubha and dukkha sacca. We have been found out the injuries made by the āsava. It’s better to know them profoundly and contemplate.
Let you to know with the contemplation that the things made by the past āsava are not right. In the past you didn’t have the sāsana eye (i.e., Dhamma eyes). So, it happened randomly. Vipassanā dhamma is the nearest to Nibbāna for the ending of āsava.
If not, your prayers for Nibbāna are only in a traditional way (We can see this mentality in some Buddhists, only rely on prayers and vows with outside power).
The whole body is made by āsava. In the Buddha’s First Discourse (Dhammacakka-pavattana Sutta) said, upādānakkhandhapi dukkha – the five khandhas subject to clinging (āsava) are dukkha sacca. In the process of ending āsava, with the contemplation of impermanence and magga arises.
Only with magga arises and āsava will end. Your own defiled things are āsava dhamma. Āsava creates the khandhas and it’s not kamma. If you want to clear on this point; after his enlightenment, the Buddha made this exclamation; “Taṇhā man, the carpenter, you can’t make the khandhas again for me.” It means as I had no more āsava (taṇhā) for a new khandha.
revised on 2019-12-02; cited from https://oba.org.tw/viewtopic.php?f=22&t=4362&p=36274#p36274 (posted on 2019-04-11)
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