Acelaka Kassapa (4)

The Buddha stated that while the ultimate origin of beings is unknowable, the origin of this very body (the five aggregates) is Ignorance (Avijjā) and Formations (Saṅkhāra). Look at the cycle (of existence) and you can understand this. Not knowing the Truth (of suffering) is Avijjā. When one doesn't know the Truth and performs wholesome formations (kusala saṅkhāra) motivated by craving for existence in various realms, then on this side (in the present life), one obtains the five aggregates: Consciousness (Viññāṇa), Mind & Matter (Nāmarūpa), the Six Sense Bases (Saḷāyatana), Contact (Phassa), and Feeling (Vedanā). This itself is the Truth of Suffering (Dukkha Sacca). However, because it is obscured by Avijjā, one fails to see this Dukkha Sacca. Not seeing it, one performs good deeds and makes wishes, resulting in the arising of these five aggregates, the Dukkha Sacca, on this side. It is said that when an ignorant person gives or makes aspirations, they obtain Dukkha Sacca. Existence itself is Dukkha Sacca. In past lives, Avijjā did not know that this Dukkha Sacca would be obtained. Acting out of that ignorance, on this side, Dukkha Sacca (the effect) connects with its causes. What is the resultant fruit? It is Dukkha Sacca, the five aggregates. Vipariṇāma-lakkhaṇaṃ dukkha-saccaṃ – Suffering is characterized by decay. Look at feeling (vedanā) – it decays and perishes. Look at contact (phassa) – it decays and perishes. Look at mind (manāyatana) – it decays and perishes. One sees only such decaying, perishing things. Dukkha Sacca is nothing but decay and perishing. Seeing such decay and perishing, one realizes impermanence (anicca). One realizes uncontrollability (dukkha) and that it is "Not-Self, Not-Mine" (anattā). Arising and ceasing incessantly, one cannot appease it or prevent it; that's why it is called Dukkha Sacca. It is certain that within the aggregates, there is only arising and ceasing. Arising and ceasing are themselves the characteristics of Impermanence (Anicca), Suffering (Dukkha), and Non-Self (Anattā). When an ignorant person gives or aspires, they obtain things characterized by Anicca, Dukkha, Anattā – things they do not truly own. This very body is an impermanent body, a suffering body, a non-self body. It is an effect-body arisen due to causes. The cause is the Truth of the Origin of Suffering (Samudaya Sacca). The effect is the Truth of Suffering (Dukkha Sacca). The cause is also Anattā (Non-Self), and the effect is also Anattā. Because the cause itself is Anattā, the effect must also be Anattā. Since Ignorance (Avijjā) and Formations (Saṅkhāra) are Anattā, the body-aggregate that arises because of them is also Anattā. An Anattā phenomenon produces an Anattā phenomenon. For example, parents are mortal beings; therefore, the children they give birth to must also be classified as mortal beings. Since the parents themselves are mortal, the children cannot wish not to die. Similarly, since Avijjā and Saṅkhāra are themselves Anicca, Dukkha, Anattā, the resultant aggregates – Viññāṇa, Nāmarūpa, Saḷāyatana, Phassa, Vedanā (the five aggregates) – cannot be wished to be permanent. Everything is only Anicca, Dukkha, Anattā. Because the body is an Anattā body, it is clear that it is not a refuge. Looking closely at the body, the eyes will dim, strength will wane, hair will turn grey, teeth will fall out. Not a single aspect happens according to one's wishes; it only happens according to its own nature. When observed with insight, one only sees the phenomena of Anattā flashing moment by moment. Can it be relied upon? Because the cause is Anattā, the resultant body-aggregate is also Anattā. The cause is also Anattā – arisen and ceased. The resultant phenomena because of it are also arisen and ceased – Anattā. Ah! When arising and ceasing give birth, one only gets arising and ceasing. Therefore, the Blessed Buddha taught: *"Sabbe dhammā anattā"* – "All phenomena are non-self." All phenomena within the body are Anattā. Understanding this, fear and terror cease. Understanding that an Anattā cause produces an Anattā effect, even when the body ages and dies, one is free from terror. One can reflect that it is merely following its own nature. Feeling (Vedanā) is also Anattā. Why? Because the cause producing it is itself Anattā, so it too must be Anattā. Since the causal formations (saṅkhāra) are Anattā, all the resultant phenomena – Viññāṇa, Nāmarūpa, Saḷāyatana, Phassa, Vedanā – are Anattā. Therefore, since parents are Anattā, their children are also Anattā, and the children they produce are also Anattā. This entire Dependent Origination (Paṭiccasamuppāda) is nothing but "Sabbe dhammā anattā"; nothing else is involved. It is clear that this body was Anattā in the past and is Anattā now. Look at feeling (vedanā) – Anattā. Look at mind – Anattā. If one does not understand that because the cause is Anattā, the effect must be Anattā, then when practicing meditation, doubt arises: "Why must it be Anattā?" If everything is Anattā, where can one find refuge? One might search for refuge within Anattā – that would be mistaken. What should truly be relied upon is the insight (ñāṇa) that sees Anattā. Only by relying on this insight can one attain the truth. To effectively rely on this insight, one must first clearly understand: The belief in eternalism (sassata-diṭṭhi) – "Suffering is experienced by the self that performed the deeds" – must be cleared away. The belief in annihilationism (uccheda-diṭṭhi) – "Whatever he does, this self experiences it" – must be cleared away. The belief in partial-eternalism (ekacca-sassata-diṭṭhi) – "Whatever both he and I do, I alone experience it" – must be abandoned. The belief in non-causality (ahetuka-diṭṭhi) – "It happens by itself" – must be cleared away. One must also know that the existing aggregates are the Truth of Suffering (Dukkha Sacca), characterized by arising and ceasing. Once these foundations are mastered, proceed with the work of developing insight into arising and ceasing. Venerable Dr. Parami