Faith in Kamma and Dukkha Sacca

revised on 2024-03-27

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Dhamma Talks by Mogok Sayadaw; 29th to 30th October 1961

Tape 1

I am worrying of you that the khandha encounters the Buddha-sāsana but not the knowledge (ñāṇa) encounters it. Then you’re still outside the Sāsana. That people only satisfy with kammassakatā ñāṇa means the khandha only meets with sāsana and not ñāṇa meets it. There are two ñāṇas— believe in kamma and its results; and it’s Dukkha Sacca. With ñāṇa and observing the khandha man, women vanish and its true nature arises. Itching, pain, etc., arise and vanish. Here is vibrations (sensations), there are vibrations and mind phenomena arise and vanish. Therefore, whatever arising from the khandha is rising and falling. Khandha tells you that I am Dukkha Sacca— the truth of Disgusting and Useless. Ñāṇa is nodding its head with observation.

This is the knowledge of knowing the truth. You have to take the saccānulomika ñāṇa as the main point. The arising and vanishing of phenomena not existing is the truth of cessation (nirodha sacca), which ñāṇa discerns it, if not you don’t see the beginning and also not see its ending. This is the beginning of vipassanā ñāṇa and to the end of magga ñāṇa. Good kamma (in Burmese good luck) is not arriving at Nibbāna and only with good ñāṇa. They are totally different things. Kam (kamma) way is supporting factor (condition) and ñāṇa way is producing factor. In this case kamma and ñāṇa are together. Kam can’t cut off kam but ñāṇa (magga ñāṇa) can cut off kam. Saccānulomika ñāṇa is the task of putting ñāṇa effort on the khandha. Only that from darkness dawn arises. Kammassakatā ñāṇa is still staying in the darkness. If dawn arises the sun will come out. The knowledge of seeing and knowing anicca is knowledge of the dawn arising. The darkness of ignorance prevents you from seeing what the khandhas have. If it’s like this we are born in the darkness and die in the darkness, and don’t have the chances for dawning. In this life if with the dawning and next life the sun will out. You don’t have to be worried (Sayadawji’s guarantee gives us a lot of strength. The Buddha himself also mentioned this point in a sutta. But it’s more possible to die with anicca) You all have to be glad about it. (i.e., discern anicca). The important point is don’t let your death come before dawn (it means discerning anicca quicker is better).

Go and observe the eyeless earthworms. They don’t know where the chicken is and are going towards the chicken. Why is that? Because it was born in the darkness and living in the darkness. The objects of children and possessions are darkness. If you pay attention on them saccānulomika ñāṇa disappears and can fall into the Wok (i.e., hell cauldron). You all are happy in the darkness. Only with the attainment of the path knowledge (magga ñāṇa) will never in darkness and stumble on things. (Sayadaw continued with the Mahāvedalla Sutta, Sutta No.43, Majjhima Nikāya) This sutta is the question and answer between Mahā Koṭṭhika and Sāriputta.

Q: Who is the one who is unwise? (With reference to what is this said, ‘one who is unwise’?”)

A: One who doesn’t know anicca dukkha sacca. In gist, one who doesn’t know the four noble truths.

Q: Who is the one who is wise? (With reference to what is this said, ‘one who is wise’?)

A: The one who knows the four noble truths.

If someone discerns anicca he’ll become wise.

Q: Viññāṇa (consciousness) and paññā (wisdom) are in the knowing they are the same. What are their differences between them?

A: Wisdom is to be developed and consciousness is to be fully understood. Wisdom is the right view— hence to be developed. Consciousness is among the five khandhas that pertain to the Dukkha Sacca, it has to be fully understood with the three universal characteristics as inconstant, dukkha and non-self.

(Note: Sayadawji never uses a sutta fully. He only takes some points to explain his talks. Who wants to know the sutta fully please check the sutta.)

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Tape 2

[These two talks are based on the Mahāvedalla Sutta.]

Diṭṭhi— wrong view arranges the sufferings of the woeful existences (apāyas) (Sayadaw talked about some of the sufferings of ghosts and animal lives)

Diṭṭhi is eko me attā— clinging to the five khandhas as my atta (self). Diṭṭhi is making the whole body as me with no spaces left oven for a small needle hole. The whole body is bound by diṭṭhi rope that sammā-diṭṭhi ñāṇa unable to enter it.

If you bound a living being with diṭṭhi rope and floating it down in the taṇhā river even he meets with a raft or river bank can’t climb on it. Which one of them do you fear diṭṭhi (rope) or taṇhā (water)? After you kill diṭṭhi, taṇhā is still left; if you find the bank you still can climb on it. Therefore, diṭṭhi is the most fearful one that the first path knowledge has to eradicate it. The second and third path knowledges have to kill taṇhā. Only ignorance dies with the last path knowledge.

(Note: Before Mogok Dhamma it was very rare to talk about the dangers, destruction and its serious and terrible effects on humans. We can discern the dangers, destruction and sufferings around the world today. Diṭṭhi-Taṇhā or capitalist syndrome or American syndrome of insatiable growth, profits, competition, etc. is the main cause for these things to happen.

We can also feel Sayadaw’s great compassion for humans to transcend diṭṭhi. All of his Dhamma Talks never stray away from eradication of the wrong views and taṇhā especially diṭṭhi. At least he planted the seed of wisdom into the hearts of his listeners.)

If diṭṭhi dies beings will not pull into whirlpool and can’t sink downwards to apāyas. You don’t have to fear the whirlpool and strong current of water. It’s important not to be bound with diṭṭhi (rope).

For the vipassanā yogis— Samādhi, ñāṇa and viriya are important. On the samādhi sharpenning stone you are sharpening the ñāṇa knife until becoming sharper and sharper with full effort (viriya). (a very good analogy for practicing yogis) Therefore, the samādhi factor is very important. (Sayadaw continued with the Mahāvedalla Sutta). Whenever not knowing the Truth (sacca) does not become a wise man/woman (Therefore, there is no wise man/woman in other teachings–secular or spiritual).

Saccānulomika ñāṇa is the knowledge of cutting the Rope (Diṭṭhi). Wisdom (paññā) is critical knowledge. In the world people are talking as-mind is knowing. Ordinary knowing is viññāṇam— consciousness of knowing.

Do paññā and viññāṇa knowing are knowing together? Or knowing separately? Paññā is knowing with development and viññāṇam is analytical knowing. Paññā is mental factor (cetasika) and viññāṇam is mind or consciousness. Mind and mental factors can never be separated. Paññā knows the arising and vanishing and viññāṇam is knowing together analytically. Analytically knowing as arising is Dukkha and vanishing is Dukkha. Paññā and viññāṇam arise together.

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revised on 2024-03-27

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• Content of Part 14 on "Dhamma Talks by Mogok Sayadaw"

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• Content of "Dhamma Talks by Mogok Sayadaw"

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• Content of Publications of Ven. Uttamo

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