Fate isn't the root cause.

People think suffering comes simply because of 'bad luck' or misfortune. But this attribution is mistaken. It's not fate. What governs us is ignorance (avijjā). Without ignorance, volitional formations (sankhāra) cease through understanding. People mistakenly blame kamma and weave stories about fate. In truth, it is because of ignorance that we experience the suffering of aging, sickness, and death. We are confronting the great Noble Truth of Suffering (Dukkha Sacca) within this very five-aggregate existence. It's not due to bad luck. The Truth of Suffering manifests in four ways: 1. The suffering of birth (Jāti dukkha sacca) 2. The suffering of aging (Jarā dukkha sacca) 3. The suffering of sickness (Byādhi dukkha sacca) 4. The suffering of death (Maraṇa dukkha sacca) The suffering of birth (Stage 1) is already behind us. We are now dwelling in the suffering of aging (Stage 2) – the great peril of growing old. The suffering of sickness (Stage 3) still remains. The suffering of death (Stage 4) also remains. We have not yet escaped from these last two stages (2 & 3). We may wish for death, but death hasn't come yet; we must live on. The suffering isn't finished. The suffering of aging, sickness, and death still remain. Before death, sorrow and lamentation will come. The kammic results are not yet exhausted. We still have to grow old. We still have to fall ill. Worry, grief, despair, confusion, heartache – these experiences still remain. Finally, we inevitably face death. Only when the causes planted in the first section are fully exhausted will we conclude with the final suffering of death. Until the causes are spent, we cannot escape the second stage. The results are still unfolding. Understand that the five past causes of the Truth of Suffering are solely the Truth of the Origin (Samudaya Sacca). Following death (linking Section 1 and Section 2), consciousness (viññāṇa), mind and matter (nāmarūpa), the six sense bases (saḷāyatana), contact (phassa), and feeling (vedanā) have yielded their results. When do these results manifest? In the present moment – the arising of the five aggregates. Dividing the five aggregates into four stages gives us birth, aging, sickness, and death. What is there to like? Though we dislike it, it's too late. We arrived too soon. The mistake was made in Section 1. Now in Section 2, we are sinking. Not wanting it doesn't help. It has already happened. The mistakes have plunged us in. The mistake is the Truth of the Origin (Samudaya Sacca); the sinking is the Truth of Suffering (Dukkha Sacca). This suffering is the result of our own past mistakes: birth, aging, sickness, death. Compounding mistake upon mistake, we marry, have children, and the burden grows heavier – the suffering of spouse, children, relatives. What truth is this? It's the Truth of Suffering. Ah! Suffering has doubled. The aggregate we received is suffering. The aggregates we proliferate, and the anxieties they bring, are also suffering. Mistake upon mistake; folly compounding folly. Due to past heedlessness, we acquired this aggregate. If, with this aggregate, we are foolish again, it's heedlessness compounded. We are currently in Section 2. What time is it? The present time. We are not dead yet; we are still living. With what truth are we living? We are living with the Truth of Suffering – one layer of present result. Due to causes performed in past lives, we experience present results: consciousness, mind and matter, the six sense bases, contact, feeling. These five factors were present at birth. They are present in aging, sickness, and death too. Aging, sickness, and death will inevitably come. They cannot be avoided. This is the arising of present results due to past causes. Is it bad luck that we face sickness and death? No, it is due to past ignorance (avijjā). The root source of the present life is ignorance. The root source of future lives is craving (taṇhā). Because there was ignorance in past lives, we now experience suffering – potentially all four stages. Many experience two stages now; the other two are yet to come. Is it due to 'bad luck' or unfavorable circumstances? No! It is because of actions performed with ignorance in the past. Performing wholesome volitions (kusalasankhāra) brought us here; had we performed unwholesome volitions (akusalasankhāra) predominantly, we would not have attained the human state. What truth is ignorance? It is the Truth of the Origin (Samudaya Sacca). Because of this Truth of Origin, we have obtained this aggregate-body and endure unbearable suffering. Is the suffering complete? Not yet. Though we groan, wishing to die from living with suffering, it's useless. If we die like this, it might be a light death. But sickness might be added to make death truly miserable – that's how it is! Am I speaking to make you suffer? No. I wish you to truly understand: as long as the Truth of Origin governs, we will endure this. As long as the Truth of Origin (Samudaya Sacca) manipulates us, as long as ignorance (avijjā) and craving (taṇhā) lead us, aging, sickness, and death are inescapable. This is the inevitable path for one without insight (vipassanā) work. If you wish to be free from this great suffering of aging, sickness, and death, you must do the work of vipassana to avoid crossing into Section 3. If you comprehend Section 1 and 2, then for Section 3, develop it through practice. You must understand the process for one without practice and the process for one with practice. Between Section 2 and Section 3, Path Knowledge (Magga Ñāṇa) arises. It will prevent further aggregates from arising. This is precisely where the Buddha attained enlightenment. This is precisely where Stream-Entry (Sotāpatti) is attained. It is extremely crucial not to cross from Section 2 to Section 3. At this junction between 2 and 3, you may cross towards suffering or towards cessation. It's a fork in the road. You may cross towards the Truth of Suffering (Dukkha Sacca), or you may cross towards the Truth of Cessation (Nirodha Sacca) – the cessation of suffering. If ignorance transforms into wisdom (vijjā), and you cross to the Truth of Cessation (Nirodha Sacca), realizing Nibbāna, then the darkest clouds of 'bad luck' – birth, aging, sickness, and death – will no longer fall upon you. Dr. Ashin Parami