Nibbāna and the Path to Nibbāna (Part 2)

If, in this present life where we find ourselves, we do not yet truly know the Noble Truth of Suffering (dukkha sacca) inherent in the five aggregates (khandha), then ignorance (avijjā) will surely arise again according to that lack of knowledge. Not knowing, we delight in our life thinking, "Ah, it's wonderful!" – that is craving (taṇhā). Not wanting to be separated from this son, this wife, these possessions – that is clinging (upādāna). The volitional formations (saṅkhāra) created through bodily, verbal, and mental actions – that is kammic becoming (kammabhava). Thus, when the causes of suffering, the Truth of Origin (samudaya sacca), sprout forth from (2) [the present result], the (3) [present causal] phenomena arise. (3) sprouts forth from (2). The Truth of Origin (samudaya sacca) sprouts forth from the Truth of Suffering (dukkha sacca). Five things indeed sprout forth! When do they sprout? They sprout in the present moment (paccuppanna kāla). Therefore, they are presented as the five present causal phenomena (paccuppanna hetu-paccaya). It is one layer of present cause. In terms of Truths, it is the reappearance of the Truth of Origin (samudaya sacca). The Venerable Mogok Sayadaw said about this: "The original wound hasn't even healed yet, and now causes for new wounds have appeared on top of it." From the present five aggregates (paccuppanna khandha), five aspects of the Truth of Origin (samudaya sacca) appear. Even if we were to name these five as the five future causal phenomena (anāgata hetu-paccaya), it wouldn't be wrong. They appear in the present moment, but they do not yield their fruit (vipāka) in the present moment. They will yield fruit in a future life (anāgata bhava), so calling them future causes isn't wrong either. They arise in the present aggregates; the work to be done (the kamma) is here, but the fruition happens in the future. Immediately after death, the future result will appear. Section number (3) shows that if one engages in present causal phenomena (paccuppanna hetu-paccaya), one will inevitably be connected to future suffering (anāgata dukkha). If one cannot subdue, pacify, and restrain these five present causal phenomena, further aggregates – the Truth of Suffering (dukkha sacca) – will arise. If they arise, then from within that Truth of Suffering, the Truths of Origin will multiply again as before. If they multiply, the cycle turns and turns without end; it will revolve continuously. If you don't want it to revolve, don't let (2) transfer to (3). Don't let (3) sprout forth from (2). If it sprouts forth, it is the arising of Dependent Origination (paṭiccasamuppāda). If it does not sprout forth, it is the cessation of Dependent Origination, the cessation of aggregates. If the (3) phenomena sprout forth, understand that this is the cause for (4), the Truth of Suffering (dukkha sacca), the arising of aggregates. To reconnect with the initial explanation: The cessation of greed (rāga), hatred (dosa), and delusion (moha) is Nibbāna. It is simply that the (3) phenomena do not sprout forth from (2). When greed, hatred, and delusion cease, the (3) Truths of Origin (samudaya sacca) are killed off. When the Truth of Origin dies, there is no reason for (4) the Truth of Suffering (dukkha sacca) to come. Sufferings cease and subside – that cessation of suffering is Nibbāna. Not letting (3) sprout forth from (2) is Nibbāna. One must stop and end right at (2), the five aggregates. It is crucial that the (3) phenomena do not arise. If (3) sprouts forth, one has established the Truth of Origin (samudaya sacca). If one establishes it, one will inevitably and unavoidably experience (4) the Truth of Suffering (dukkha sacca). If (3) does not sprout forth from (2), you are a person destined for Nibbāna. If it does sprout forth, you are a person destined for suffering. You can judge yourself accordingly. (3) is the Truth of Origin (samudaya sacca), (4) is the Truth of Suffering (dukkha sacca). Thus, the cessation of greed, hatred, and delusion is Nibbāna. In terms of the wheel of Dependent Origination (paṭiccasamuppāda), Nibbāna is (3) not sprouting forth from (2). It is the cessation of (3) samudaya and (4) dukkha. Therefore, there is no need to ask others, "Will I attain Nibbāna?" If (3) doesn't come, it is Nibbāna. You can decide for yourself. This is a Dhamma to be known and seen for oneself (sandiṭṭhiko). The Blessed Buddha is teaching Nibbāna and the path leading to Nibbāna. The cessation of greed, hatred, and delusion is Nibbāna. The cessation of craving (taṇhā) is Nibbāna; the cessation of aggregates (khandha) is also Nibbāna. The wheel of Dependent Origination (paṭiccasamuppāda) shows whether one will attain Nibbāna or not. If there is no transfer from (2) to (3), one will attain it. If there is a transfer, one will not. By observing the wheel, you can decide with your own wisdom. Look: The aggregates you have now are (2). Observe whether the (3) phenomena – ignorance (avijjā), formations (saṅkhāra), craving (taṇhā), clinging (upādāna), kammic becoming (kammabhava) – arise from this (2) aggregate or not. If they do not come, you will attain Nibbāna. If they do come, you will not. There is no need to go ask others or to argue. The path to Nibbāna is Right View (sammādiṭṭhi). Only if Right View (sammādiṭṭhi) can intervene between (2) and (3) will the connection between (2) and (3) be severed. "Right View" means the Noble Path (magga) must arise. When the Path arises, it does not cross over to (3). If it doesn't cross, (4) has no reason to arise. You must assess whether you can sever this connection. One who can sever it will attain Nibbāna. One who cannot will continue. To decide whether Nibbāna is attainable, look at whether you can sever the link between (2) and (3). If you can sever it, the Path has arisen. To be able to sever it, to make the Path arise, we practice Insight Meditation (vipassanā). We contemplate the aggregates present in (2). We look to see the Truth of Suffering (dukkha sacca) as the Truth of Suffering. Seeing the arising and passing away (udayabbaya) of feeling (vedanā) as the Truth of Suffering, while the knowing is the Truth of the Path (magga sacca). This is where the severing happens. When the Truth of the Path (magga sacca) arises here, the (3) Truth of Origin (samudaya sacca) does not come. Since the Truth of Origin does not come, (4) the Truth of Suffering (dukkha sacca) ceases. Cutting off the cycle of existence (saṃsāra) means preventing this connection. If one works with the Path (magga) in this way, the path to Nibbāna is assured. Right View (sammādiṭṭhi), the path to Nibbāna, has arisen. Sammā means correct, diṭṭhi means seeing – thus, it is correctly seeing the Truth of Suffering (dukkha sacca). Right View (sammādiṭṭhi) intervenes and sees. Seeing, it severs so that (3) cannot connect – that is the Path (magga). Practicing Insight Meditation (vipassanā) means using wisdom to sever the cause for future aggregates within one's own continuity (santati). Having severed the cause for future aggregates, the result of future aggregates also ceases. Ceased, the Truth of Suffering (dukkha sacca) does not come anymore. The cessation of suffering is Nibbāna; the cessation of the Origin (samudaya) is also Nibbāna. Venerable Dr. Ashin Pāramī