Knowing and Seeing

revised on 2024-03-27

Dhamma Talks by Mogok Sayadaw; 16th September 1961

There are three reasons for the Buddha to give Dhamma talk: with request, without request, and depending on the situation. "Without request" is out of compassion and has nothing to do with what is appropriate or inappropriate. Depending on the situation, it is, for example, a quarrel between relatives on both sides. Out of his loving-kindness (metta) and compassion (karuṇā) for all living beings, the Buddha revealed his teachings to the fools and the wise men in a non-requesting and adaptable way, so that they could be liberated from suffering (Dukkha). ??] The Buddha had strong disgust to get another khandha. He was very glad and preferred not having a khandha. In the discourses (suttanta), D.A. process is expressed in series or online. Actually, viññāṇa, nāma-rūpa, saḷāyatana, phassa and vedanā, all are arising together (in Abhidhamma). In the book it mentioned three kinds of feelings arise. This is knowing with learning ñatta-pariñña. The actual desire is contemplation (practise)-tīraṇa-pariñña. In direct experience only one kind of feeling arises. At the time of its arising you must know it. Only with tīraṇa-pariñña pahāna-pariñña will be possible (practice leads to realization).

Phassa paccaya sukha, dukkha and upekkhā vedanās— Contact conditions pleasant, unpleasant and neutral feelings. You have to know it (arising) and also see it (contemplating). When the contemplating mind arises and it’s not there anymore (the arising vedanā). What is the reason I am talking of at the time you are looking at it and not there anymore? Two kinds of feeling can’t be in parallel (can’t arise together). At the time of feeling, objects arising, the feeling of the contemplating mind can’t arise (contemplating knowledge-mind is always a neutral feeling— it’s good for contemplation on this point). vedanās are unable to be in parallel that only after the feeling object ceases, the contemplating knowledge or mind (vedanā) can arise. The vedanā object is anicca and contemplating knowledge vedanā is Saṅkhāra (this also arises by conditioning). Observe anicca with Saṅkhāra. (contemplating the arising vedanā is from the heart (where it arises). Contemplate the arising anicca with new Saṅkhāra (the object is old Saṅkhāra). If the new Saṅkhāra also ceases can’t contemplate the object (i.e., the contemplating mind comes late). The reason is you can’t contemplate anicca with the anicca. The cessation is anicca and the arising is saṅkhāra. You have to contemplate with this saṅkhāra. Here is arising and at the time you contemplate it already ceases. With this cessation and this arising meet together.

If I don’t talk about this thing, what will happen to vipassanā practitioners? They’ll think the contemplating mind is permanent without perishing and have sassata-diṭṭhi inside the hearts. If you say the contemplating mind is looking at it will become sassata-diṭṭhi. It’s also saṅkhāra anicca. The arising dhamma also is saṅkhāra anicca.

You have to note it carefully. This is killing of diṭṭhi at both sides. Insight with no diṭṭhi falls away is useless vipassanā. The Buddha was very worry about of diṭṭhi not fallen away as an important matter. Some say they are contemplating it but don’t see it. It seems the contemplating dhamma is permanent. Contemplate anicca with saṅkhāra. This kind of Dhamma is quite difficult. It’s also quite right. If not explain them, at object (ārammaṇa) is anicca and the contemplating mind (ārammaṇika) is nicca. (i.e., sassata view. If it’s like this, even with full effort you can’t achieve it (because there was evidence in the suttas related to some disciples of the Buddha).

Saṅkhāre saṅkhāra vipassanti— saṅkhāra dhamma contemplates saṅkhāra dhamma. If not, it was like monk with sati, then it becomes sassata-diṭṭhi. According to him only other phenomena were died, but the mind viññāṇam not died. Sotāpatti magga can’t arise if diṭṭhi exists. When the object of contemplation is showing its anicca and the contemplative saṅkhāra mind contemplates it. Whatever pāramī you have if diṭṭhi resists will not achieve it. Sappurisa saṁsevo— approaching a good teacher (mentioned by the Buddha), this is important of a teacher.