Aselaka Kassapa (3)

Regarding Aselaka Kassapa’s Third Question: The next two questions were not actually about philosophical views (diṭṭhi). They were merely accusations against the Buddha himself. When asked, "Is there no suffering (dukkha)?" the Buddha answered, "There is." From the moment this body arises, we encounter the Truth of Suffering (Dukkha Sacca). Whatever arises within this body—be it sensation (vedanā), mind (citta), or any other phenomenon—is nothing but suffering. This very body is suffering. The Five Aggregates (khandhas) themselves are suffering. What arises from them is suffering. Sores manifest on this body, diseases occur, injuries happen—all are suffering. Worry, grief, sorrow, despair, mental anguish—all are suffering. Who would dare claim there is no suffering? As long as this body exists, the suffering inherent to it is unavoidable. One may amass all the wealth in the world, yet suffering persists so long as the body remains. This entire body is the Truth of Suffering. Observe it with wisdom: ceaseless arising and passing away, nothing but suffering. It never ceases. Thus, when asked if suffering exists, the Buddha answered, "It does." The next question: "Do you not know suffering?" The Buddha replied, "I know." When pressed, "Then explain it," he taught: The Five Aggregates are the Truth of Suffering. Aging, sickness—suffering. Arising and perishing—suffering. Decay—suffering. Death—suffering. Therefore, understand: whatever is subject to decay and destruction is the Truth of Suffering. So long as this suffering persists—so long as the aggregates endure—Nibbāna cannot be attained. The aggregates are suffering; until they cease, Nibbāna remains out of reach. When we speak of "the body vanishing" during insight meditation (vipassanā), it refers to the cessation of suffering. For the body is suffering. When the body ceases, suffering ceases. Only when suffering ceases does one reach Nibbāna. The entire physical body is suffering. Thus, when asked, "Do you not know suffering?" the Buddha answered, "I know." Knowing suffering means realizing the Truth (Sacca Ñāṇa). With this wisdom, follow the path to the end of the aggregates. When the aggregates cease, suffering ceases. When suffering ceases, Nibbāna appears. Where is Nibbāna? Understand: it lies at the cessation of suffering. Dukkhassantaṃ karissanti—Nibbāna is the end of suffering. Therefore, in practice, one must pursue the complete cessation of suffering. When arising and ceasing (suffering) end, the Truth of Cessation (Nirodha Sacca) appears—that is Nibbāna. Even when observing sensation (vedanā) within the body, along with the other aggregates, if one truly knows suffering as it is, it vanishes in that moment of knowing. When all suffering vanishes, Nibbāna manifests. Regarding the views of Acelaka Kassapa: His belief that "suffering is self-created" stems from misunderstanding Dependent Origination (Paṭiccasamuppāda). The same applies to views like "suffering is created by another," "created by both self and other," or "arises without cause"—all arise from ignorance of Dependent Origination. Observing your own body with wisdom, you see suffering exists and know it as it is. Thus: - What exists (the body) is the Truth of Suffering (Dukkha Sacca). - What knows (wisdom) is the Truth of the Path (Magga Sacca). At the mundane level (lokiya), both Suffering and the Path are apparent. By developing this continuously, the supramundane (lokuttara) will arise. However, one must comprehend Dependent Origination. Only through understanding Dependent Origination are wrong views (diṭṭhi) eradicated. Without it, wrong views persist. If wrong views remain, no matter how much you practice, supramundane realization will not arise. Practicing without understanding Dependent Origination: If one strives to see impermanence (anicca), suffering (dukkha), and non-self (anattā) without understanding Dependent Origination, one may still perceive them. But without grasping causation, the view of self (attā diṭṭhi) lingers. Thus, such practice yields merit (kusala) but not Path-knowledge (Magga Ñāṇa) or Fruition-knowledge (Phala Ñāṇa). Why? Because the wrong views of self (attā diṭṭhi) and eternalism (sassata diṭṭhi) persist—rooted in ignorance of the causal process of the aggregates (khandhas). Without understanding the causal arising of the aggregates, even while observing arising and passing away: - Doubt (vicikicchā) may linger. - Wrong views (diṭṭhi) may persist. This is why misunderstanding Dependent Origination allows wrong views to cling. Without this understanding, effort remains superficial. One must first comprehend what should be understood. The Buddha taught: Ñātapariññā (thorough understanding) must precede Tīraṇapariññā (practice of cultivation). Practicing without understanding brings only weariness and limited merit—not Nibbāna. Venerable Dr. Parami