Differences Between Khandha And Nibbāna

revised on 2024-07-10

Dhamma Talks by Mogok Sayadaw; (no date)

The five khandhas of body and mind do not always exist and are full of suffering. Nibbāna is the opposite; it always exists and is free from suffering. The body and mind are impermanent and undesirable due to their suffering. Nibbāna always exists, is free from suffering, and is everlasting (dhuva nibbāna), sukha Nibbāna, amata Nibbāna. The body and mind carry with them ageing, sickness, and death. If you observe them with ñāṇa, you see they are constantly falling apart. Therefore, the Buddha and arahants are disgusted with them. Whatever khandha you desire will only bring suffering. Nibbāna doesn’t have suffering and is unchanging; therefore, it’s important to attain it. Devatās and brahma-gods who desire becoming (bhava) are with ignorant eyes, unknowing the truth and speaking blindly about it. They are making prayers in ignorance (like later monks). This is Kilesa craziness. Saṁsāra means the continuous cycle of the khandha.

Saṁsāra has no beginning but has an ending. Its processes are so long that the beginning cannot be found. The beginning of dukkha is not clear. How long has it been like this? If you know the truth, saṁsāra will end. Every day you’re searching for the khandha with clothing, food, etc. Nibbāna has a beginning and no ending. It surely has a beginning. It’s a state of Dhamma happiness with no ending. If you desire (chanda) Nibbāna, the beginning is in knowing the truth. After that, you’ll arrive at Nibbāna, which has no ending. Knowing dukkha sacca is the beginning of Nibbāna. If you know the beginning, then just follow it.

You have been in saṁsāra for too long without knowing the beginning (i.e., Nibbāna).

In the Khandhavagga of Khandhasaṃyutta, Ananda asks the Buddha, “I want to know about Nibbāna. What kind of dhamma is it?” The Buddha shows him the beginning of dukkha sacca. If you describe the five khandhas as truth (sacca), they are dukkha sacca. If you find out the beginning of dukkha sacca, you will find out the ending of dukkha sacca. The impermanence and suffering of the body and mind are their permanent tasks. (i.e., anicca and dukkha sacca). You have seen how important anicca is. With the contemplation of anicca on feelings, one later becomes wearisome of anicca. For the wearisome person, not wanting to see, to hear, and to associate with anything arises. Not wanting them means knowing them as dukkha sacca. With the realization of not wanting, suffering comes to an end.

The impermanence and suffering of dhamma vanish (i.e., khandha with anicca). A state of no suffering and always existing, which is Nibbāna, arises.

revised on 2024-07-10

  • Content of Part 16 on "Dhamma Talks by Mogok Sayadaw"

  • Content of "Dhamma Talks by Mogok Sayadaw"

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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.

據英譯者—鄔達摩比丘交待,此譯文僅能免費與大眾結緣,作為法的禮物(Dhamma Dāna)。你可以在任何媒體上重新編製、重印、翻譯和重新發布這部作品。