The Cause of the Aggregate and the Process of Aggregate (Part 1)

If one does not understand Paṭiccasamuppāda (Dependent Origination), diṭṭhi (wrong view) arises, and vicikicchā (doubt) also arises. Only when one understands Paṭiccasamuppāda do diṭṭhi and vicikicchā cease. Only after they cease can one practice insight into anicca (impermanence), dukkha (suffering), and anatta (non-self) regarding arising and passing away. Therefore, before practicing insight into anicca, dukkha, and anatta, one must first strive to understand Paṭiccasamuppāda. Only by understanding Paṭiccasamuppāda will one know the cause of one's own aggregate and the process of one's own aggregate. Without understanding, one does not know. Not knowing, doubts (vicikicchā) and wrong views (diṭṭhi) will cling to the aggregate. If one practices while these cling, it will only be futile effort. Remember that Paṭiccasamuppāda means "the cause of one's own aggregate" and "the process of one's own aggregate." "The cause" refers to past conditions; "the process" refers to what is happening now within this [aggregate] – where no man or woman exists, only mind and matter arising sequentially, one after another. Understanding why the five aggregates arise is knowing "the cause." "The process" means knowing that this aggregate of yours is not a man or woman, but is actually consciousness (viññāṇa), mentality-materiality (nāmarūpa), the six sense bases (saḷāyatana), contact (phassa), and feeling (vedanā) – thus knowing "the process." Therefore, remember that "the cause" and "the process" are distinct. Without knowing the cause and the process, even if one intellectually knows "feeling is impermanent," "form is impermanent," or "mind is impermanent," while practicing insight, doubt (vicikicchā) arises. While practicing, wrong view (diṭṭhi) arises. The moment diṭṭhi or vicikicchā arises, they are factors that obstruct the Path and its Fruition (magga-phala); they are the primary obstructing factors to the very first Path (magga). If Paṭiccasamuppāda is not understood, it is certain that diṭṭhi and vicikicchā will come. "Where did I come from?" – that is vicikicchā. "What kind of 'I' am I now?" – that too is vicikicchā. "What will I become in the future?" – that also is vicikicchā. Remember that any inability to make a decisive judgment about oneself is vicikicchā. When phenomena of mind and matter arise, and one clings to them with "I want to eat," "I want to wear," "I want to sleep," "I want to go," "I want to come," thus imposing "I" onto mind and matter, then diṭṭhi clings onto the process of Paṭiccasamuppāda. This happens solely because the process of Paṭiccasamuppāda is not understood. If the cause of Paṭiccasamuppāda – the cause of one's own aggregate – is not understood, vicikicchā arises. If the process of Paṭiccasamuppāda – the bodily process of one's own aggregate – is not understood, and one perceives a person, a being, a self, or another, then diṭṭhi arises. Here, a dialogue between Venerable Sāriputta and Venerable Mahākassapa in Sāvatthī is relevant. Venerable Sāriputta asked, "Venerable Sir, does a being exist after death?" When asked thus, Venerable Mahākassapa replied, "The Blessed One has said that such a question should not be answered." The question "Does a being exist after death?" is one that should not be answered. To answer it would be to err by the very answering. Why? Because there is no being. Due to past ignorance (avijjā) and formations (saṅkhāra) in the cycle, at the moment of death, the five aggregates – consciousness (viññāṇa), mentality-materiality (nāmarūpa), the six sense bases (saḷāyatana), contact (phassa), and feeling (vedanā) – arise. No being is involved. Therefore, on the causal side, there is no "being that dies" – there is only ignorance and formations. On the resultant side, there is no "being that comes to be" – there is only consciousness, mentality-materiality, the six sense bases, contact, and feeling. Since no being is involved in the cause and no being is involved in the effect, remember it as a question that should not be answered. Although worldly convention uses the term "being," no being actually exists. There is no place for one to "go" and be reborn. Thus, the idea that "a being exists after death" is the eternalist view (sassata diṭṭhi). Therefore, if asked "Does a being exist after death?", according to the discourse on Paṭiccasamuppāda, there is no answer. Once the principle of Paṭiccasamuppāda is grasped, it becomes clear why it is an improper question with no possible answer. Here, Venerable Sāriputta did not ask out of ignorance; he asked knowingly for the sake of future generations. The Buddha had already taught that such questions should not be answered. Since there is no being, there is nothing to die, and nothing to be reborn. When mind and matter cease on this side, mind and matter arise on that side. When past mind and matter ceased, present mind and matter arose. When present mind and matter cease, future mind and matter will arise. A being is not involved. There is no being to die, no being capable of dying, and no being capable of being reborn. When the present mind and matter cease, only new mind and matter arise. Birth (jāti), aging (jarā), and death (maraṇa) are themselves merely phenomena of mind and matter. Thus, one also understands that it is an unanswerable question and must remain unanswered. The refusal to answer an improper question demonstrates wisdom regarding Paṭiccasamuppāda and wisdom regarding the bodily process. Such wisdom constitutes two types of knowledge: the knowledge discerning mind and matter (nāmarūpa-pariccheda ñāṇa) and the knowledge comprehending conditionality (paccaya-pariggaha ñāṇa). Understanding Paṭiccasamuppāda grants these two knowledges – the foundational knowledges for Path knowledge (magga ñāṇa). Venerable Dr. Parami