Aselaka Kassapa (2)

The Second Question: Is suffering caused by another? The second question is: "Is suffering caused by another?" Suffering arises as the Noble Truth of Dukkha – the five aggregates – due to past ignorance (avijjā) and formations (saṅkhāra). Ignorance and formations themselves are the Noble Truth of the Origin (Samudaya). This aggregate-body we have is not created by another. It arises due to cause and effect. Because of the cause (Samudaya), the effect (Dukkha) arises. Since there is only cause and effect, it cannot be that "I do it" or "another does it." If one says "suffering is caused by another," it implies the doer is one person and the sufferer is another. This severs cause and effect. If the doer is one and the experiencer of the result is another, cause and effect are severed, leading to the wrong view of annihilationism (ucchedadiṭṭhi). "I am the doer and I am the experiencer" implies Eternalism (sassatadiṭṭhi). "Another does it and I experience it" implies Annihilationism (ucchedadiṭṭhi). The notion that "the doer has perished, but the experiencer is still experiencing" is annihilationism. Understand that this misunderstanding arises from not comprehending Dependent Origination (Paṭiccasamuppāda). If we believe "because of them, we suffer," meaning "another is the doer" and "I am the experiencer," cause and effect are severed – this is annihilationism. Thinking "they are oppressing us, we are suffering, we can't help it" – where "they are the doers" and "we are the experiencers" – severs cause and effect, resulting in annihilationism. The Third Question: Is suffering caused by both oneself and another? The third question is: "Is suffering caused by both oneself and another?" It is neither caused by oneself nor by another. It is caused by ignorance and formations. It is simply an effect arising due to the cause of Dependent Origination. Because of the Noble Truth of the Origin – ignorance and formations – the Noble Truth of Suffering arises: consciousness, mind-and-matter, six sense bases, contact, feeling – the five aggregates of suffering. To assume that "both oneself and another cause it and oneself experiences it" – meaning one part is caused by oneself and experienced by oneself, another part is caused by another and experienced by oneself – leads to the wrong view of Partial-Eternalism (ekaccasassatadiṭṭhi). This is the belief that some things are eternal and some are not. However, understanding "it is not caused by another, nor by oneself; suffering arises because of ignorance and formations" eliminates Partial-Eternalism. (Note: Partial-Eternalism is subsumed under Eternalism and Annihilationism, so the Venerable Mogok Sayadaw did not teach it separately.) The Fourth Question: Does suffering arise spontaneously? The fourth question is: "Does suffering arise spontaneously?" It does not arise spontaneously. The five aggregates, the resultant phenomena of suffering, arise because of the cause – ignorance and formations. Suffering arises because of the Origin. If one asks, "Does this great suffering of the aggregates arise because both oneself and another together created it?" – the answer is no. It arises because ignorance and formations have not ceased. If ignorance and formations cease, there would be no cause remaining for this suffering-aggregate to arise. If one assumes it arises spontaneously, they are ignoring the cause, leading to the wrong view of Non-Causality (ahetukadiṭṭhi). Conclusion: Dispelling the Four Wrong Views If one clearly comprehends these four questions and answers, the four types of wrong views (diṭṭhi) are dispelled: Eternalism (sassatadiṭṭhi), Annihilationism (ucchedadiṭṭhi), Partial-Eternalism (ekaccasassatadiṭṭhi), and Non-Causality (ahetukadiṭṭhi). Since these great wrong views are entirely dispelled, strive diligently only in observing arising and passing away (vipassanā), and you will attain the Path and Fruition (magga-phala). It is said that without dispelling wrong views, striving will not succeed. Knowing suffering is not caused by oneself (but by ignorance and formations) dispels Eternalism. Knowing it is not caused by another dispels Annihilationism. Knowing it is not caused by both dispels Partial-Eternalism. Knowing it does not arise spontaneously dispels Non-Causality. By understanding this one point, all four problems are resolved. Why do these wrong views get dispelled? Because the chain of Dependent Origination (Paṭiccasamuppāda) is understood. If it is not understood, they certainly will not be dispelled. Venerable Dr. Ashin Parami