revised on 2019-12-02
Dhamma Talks by Mogok Sayadaw; no date noted
You all who want happiness are simply seeking for the world of beings (satta loka) and the world of planes (ākāsa loka). If you’re praying for satta loka, that is praying for ageing, sickness and death. Changing of ākāsa loka is also changing the places for burying the corpses. (i.e., the 31 planes of existence.)
The conditioned world is also not good (i.e., saṅkhāra loka). It’s ending with impermanence. Formations are saṅkhāra (i.e., the five khandhas). Vanishing is anicca. These are arising and vanishing. Therefore, you have to practice for the transcending of saṅkhāra loka. Saṅkhāra loka is the world worn – out living beings.
(Saṅkhāra loka is the most important one of the three. Without it all living beings are in peace and supreme happiness. It's very important for all Buddhists, especially for yogis to understand the saṅkhāra loka or saṅkhāra dukkha on the conventional and ultimate levels. Only with these two knowledges we can walk or work on the middle way and let go of all clingings which are the sources of all different kinds of dukkha.
Human beings and societies are the best dhamma lessons and dhamma objects for studies and contemplations which confirm what the Buddha taught for 45 yrs. Satta loka and ākāsa loka are mostly coming from the human mind the saṅkhāra loka).
Any loka is not good. If we don’t get out from these three worlds can’t stop sufferings to happen. If you’re looking for goodness in loka and will never have it. If I give you the blessings also become empty. In loka nothing can be finished. It’s going on and on.
If seeing impermanence, ñāṇa abandons khandha and kilesa. Therefore, diṭṭhi and taṇhā die. Someone dies with this mind and born in sugati (here referred to the heaven). He will enter the stream after arriving there. Death consciousness and birth consciousness are close to each other (anantara paccayo – proximity condition, no intermediate state and not a soul or entity.)
Therefore, these dhamma are arising there. Even enter the stream is earlier then arriving there. (Sayadaw didn’t explain what it meant and why. With the Abhidhamma knowledge, it can be possible because the mind is rising and falling faster than the body in 20 times).
Therefore, insight knowledge is quite beneficial. With diṭṭhi falls off and entering the stream. With the diṭṭhi taṇhā dies and not falls into apāya.
(He continued to talk on the practice up to the path knowledge arises)
Insight knowledge (vipassanā magga) abandons the khandha and kilesa but not see Nibbāna. Path knowledge abandons the khandha and kilesas and also sees Nibbāna. These were mentioned in the Milinda Pañha and Visuddhimagga Texts. After vipassanā magga ends and Nibbāna arises (anantarapaccayo – proximity condition).
(continued to talk on the five faculties – indriyas.) In the five faculties mindfulness (sati) is never excessive. You must always have it and watching the objects.
revised on 2019-12-02; cited from https://oba.org.tw/viewtopic.php?f=22&t=4371&p=36335#p36335 (posted on 2019-04-16)
- Content of Part 12 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.