The Dhamma of Liberation from Death

Yesterday, we discussed that craving (taṇhā) arises from the Five Aggregates (khandhas). If one clearly understands the true nature of the Five Aggregates, craving does not arise. Craving arises only because one fails to recognize what the Five Aggregates truly are. Thus, craving emerges due to attachment to one’s own body, affection for children, love for relatives, or clinging to wealth and possessions. All such cravings stem from the Five Aggregates. When one fails to see the faults of these aggregates, craving takes root. Why do people cling to the Five Aggregates? Because they believe these aggregates will provide support and refuge. But this attachment is craving itself. Craving leads to clinging (upādāna), clinging fuels kammic formations (saṅkhāra), and from there, the cycle spins onward. If we trace the root cause, we find it lies in attachment to the aggregates. Thus, it is clear: if we cling to the aggregates, we will repeatedly enter the chamber of death. Kamma propels us toward birth, aging, and death—not just once, but life after life, death after death. Whether clinging to one’s own body, another’s body, or material possessions, all lead to the chamber of death. Therefore, repeated deaths occur not due to “bad luck” or “unfavorable conditions,” but solely because of attachment to the aggregates. Here, the aggregates are Section (2), attachment is Section (3), and entering death is Section (4). These three Section intertwine. If, through vipassanā meditation, one eradicates the origin of suffering (samudaya), attachment to the aggregates ceases. Without attachment, one no longer enters the chamber of death. But if attachment persists, death is inevitable. Attachment to the aggregates binds Sections (2) and (3), and (3) and (4) together (i.e., 2–3–4). Thus, whoever clings to the aggregates must die. Death after death is torment inflicted by this single force of attachment. The Buddha taught that between one Buddha and the next, the bones of beings who died due to attachment alone would pile as high as a mountain. Therefore, it is undeniable: craving (taṇhā) is the killer, the bringer of death. The Dependent Origination (Paṭiccasamuppāda) makes this clear: - Section (2) (aggregates) + Section (3) (craving) → Section (Link 4). - Craving binds (2) and (3); from craving, (3) binds to (4) (kammic formations leading to birth), and thus aging-death arises. Summary: - Section (2): Object of attachment (aggregates). - Section (3): Attachment itself (craving). - Section (4): Death (suffering). Liberation through Non-Attachment If one does not cling to the aggregates, death is transcended. To achieve this liberation, whenever the three types of feelings (vedanā) arise within the aggregates, simply observe their arising and passing away (udayabbaya). By observing impermanence, wisdom (magga) arises between Sections (2) and (3). When wisdom arises, attachment ceases. Without craving for the aggregates, one is freed from death. By observing arising and passing away, one does not cling to the aggregates. Thus, the transition from (2) to (3) is cut off, and liberation is attained. Why? Because wisdom intervenes. With wisdom, there is no attachment. The observed aggregates are impermanent; non-attachment is wisdom. When the aggregates are not clung to, death cannot approach. With no future birth, there is no future death. After the present life ends, death ceases forever. Wisdom Ends the Cycle If one sees this body as foul (asubha) and impermanent (anicca), wisdom arises. With wisdom, Section (3) (craving) does not arise, and thus Section (4) (suffering) is avoided. Why? Because wisdom—non-attachment—has dawned. This body is like poisoned liquor: drinking it brings intoxication and death. Craving is the act of drinking. Drinking (clinging) leads to death. To avoid death, do not “drink.” Whenever feelings or thoughts arise, observe their arising and passing away. By observing, non-attachment arises: you do not “drink.” Without drinking, (2) and (3) do not connect, and (3) and (4) do not follow. The Simile of Poisoned Liquor The aggregates are like liquor mixed with poison. Drinking it (clinging) brings intoxication (delusion) and death (suffering). The fool drinks and dies. The wise, seeing the danger, refrain. Similarly, when feelings arise, observe their impermanence. When thoughts arise, observe their arising and vanishing. Observation is wisdom; it prevents “drinking.” Thus, the practice of observing arising and passing away is the Dhamma of Liberation from Death—freedom from aging and death. This liberation is called Nibbāna. Freedom from birth, kamma, clinging, and craving—all are Nibbāna. When wisdom arises between Sections (2) and (3), everything becomes Nibbāna. Conclusion See this body as impermanent (anicca), suffering (dukkha), and diseased (roga). Observe its arising and passing away. Through observation, wisdom arises. With wisdom, craving ceases. Without craving, there is no “drinking,” and death is transcended. Thus, the practice of observing impermanence is the path to liberation from death—the path to Nibbāna. Venerable Dr. Ashin Parami See also: http://myakyunthar.blogspot.com/?m=1