Cutting the Connection Between Sections Two and Three

Focus on the circle [of Dependent Origination]. Since we'll be referring to numbered sections, pay attention to which factors exist in each section. - Section (1): If one cultivates causal factors (hetu), - Section (2): one attains resultant factors (phala). If, while in (2), one again creates avijjā (ignorance), taṇhā (craving), upādāna (clinging), and bhava (becoming/kamma), future existence (bhava) will inevitably arise. - If, while abiding in (2), one creates the factors of (3), - one will return to (4) [future result]. The factors of (3) arise from within (2). While dwelling in (2), if one does not practice vipassanā (insight meditation), one fails to realize the Truth (sacca). Failing to realize the Truth, avijjā returns. When avijjā returns, one again creates saṅkhāras (volitional formations) for future happiness. This is reverting back to the side of avijjā and saṅkhāra. Upon reverting, one returns to the Truth of Origin (samudaya sacca). What we have now is the Truth of Suffering (dukkha sacca). From within it, the seed of samudaya sacca sprouts again. Therefore, upon death, the future dukkha sacca is inescapable. Hence, while abiding in (2), do not let the factors of (3) arise. This means: do not let avijjā, saṅkhāra, taṇhā, upādāna, or bhava arise. Therefore, the present moment is shown across sections (2) and (3). If, while in (2), one creates the factors of (3), the very tree of dukkha bears fruits of samudaya. If these fruits of samudaya fall as seeds, the great tree of dukkha will sprout again. Because these samudaya fruits are produced, the future great tree of dukkha grows, and one inevitably receives: - viññāṇa (consciousness), - nāmarūpa (mind & matter), - saḷāyatana (six sense bases), - phassa (contact), - vedanā (feeling), - jāti (birth), - jarāmaraṇa (aging & death) — the great dukkha sacca itself. This occurs because from the great dukkha tree of the (2)-aggregates (khandhas), the poisonous fruits of taṇhā, upādāna, and kamma ripen. When these recombine with avijjā and saṅkhāra, the five present causal phenomena arise. These five present causal phenomena are the fruits blossoming from the (2)-aggregates, becoming the factors of Section (3). These fruits will connect with future Section (4). Upon connecting, what arises? - Viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā — the five aggregates are received again. Which Truth? The dukkha sacca. Thus, due to the five present causal factors, the five future resultant factors return. Due to past causes, the five present results are obtained: - (1) causes → (2) results. If, from within (2), one repeats actions identical to (1), the factors of Section (3) — the five present causes — arise. - This (3) will yield the result (4). What arises from the present aggregates is samudaya sacca. The future aggregates to be received are dukkha sacca. Thus, it cycles: - Past → Present - Present (creating causes) → Future - Future (dukkha sacca) bearing samudaya seeds → reverts to (1) - (1) → (2) - From (2), (3) arises again → (3) → (4)... Endlessly looping: 1→2→3→4 → 1→2→3→4... In terms of Truths: only Samudaya Sacca (Origin of Suffering) and Dukkha Sacca (Suffering) revolve. Only these two Truths spin in the cycle. Therefore, to stop this endless cycle, a shortcut must be found. If, from within Section (2) (the aggregates), one creates Section (3) factors (taṇhā, upādāna, kamma), the connection occurs at the connection of vedanā (feeling, in 2) and taṇhā (craving, in 3). Taṇhā then leads to upādāna and kamma. If this continues, future jāti (birth), jarā (aging), and maraṇa (death) cannot be avoided. If taṇhā, upādāna, and kamma do not arise, birth, aging, and death are escaped. Therefore, the connection between (2) and (3) must be cut. Cutting between (2) and (3) is the path to liberation. Non-connection between (2) and (3) is liberation. Thus, prevent the factors of (3) from arising within (2). If factors of (3) do not arise from (2), this connection is severed. As long as they arise, this connection never breaks. As long as it remains unbroken, one spins in the cycle. Therefore, understand this: Only by cutting the connection between Sections Two and Three with the sword of vipassanā wisdom will the cycle of saṃsāra cease. Venerable Dr. Ashin Parami