The Cause of Aggregate and the Process of Aggregate (Part 2)

Venerable Sāriputta asked: "Venerable sir, when a being dies, does it cease to exist?" This too is an unworthy question. The great Venerable Mahākassapa replied: "Because there is no such thing as an individual being. Since there is no being, to ask whether it exists or not after death is superfluous." Understanding this comes from comprehending Paṭiccasamuppāda (Dependent Origination). If one doesn’t understand this, doubt (vicikicchā) arises: "When a being dies, it ceases to exist." If one thinks "After death, nothing exists," the view of annihilationism (ucchedadiṭṭhi) arises. If one says "It exists after death," it leads to eternalism (sassatadiṭṭhi). If one doesn’t understand Dependent Origination, one falls into either eternalism or annihilationism. The third question: "After death, does a being sometimes exist and sometimes not?" This too is unworthy. There is no being. After death-consciousness (cuti-citta), rebirth-linking consciousness (paṭisandhi-citta) arises. Death-consciousness is just a mind-moment; rebirth-linking is also just a mind-moment. One mind-moment ceases, and another arises. Again: "When a being dies, does it neither cease to exist nor continue to exist?" This is also unworthy. Why? Because there is no being. Is what dies a "being"? It is merely death-consciousness. Is what is reborn a "being"? It is merely rebirth-linking consciousness. Death-consciousness ceases and rebirth-linking arises. For those who attain Nibbāna, death-consciousness ceases and they reach Nibbāna—no rebirth occurs. This wisdom arises from understanding Dependent Origination, dispelling doubt, and knowing mind-and-matter (nāma-rūpa). "Why are these questions unworthy?" "Because they bring no benefit: they don’t lead to dispassion (nibbidā), don’t eradicate craving, don’t calm defilements, and don’t lead to Nibbāna." Thus, neither the Buddha nor the Noble Ones answer them. "Then what questions are beneficial?" "Asking: 'What is the Truth of Suffering (dukkhasacca)?' is beneficial. 'What is the Truth of the Origin of Suffering (samudayasacca)?' is beneficial. 'What is the Truth of Cessation (nirodhasacca)?' is beneficial. 'What is the Truth of the Path (maggasacca)?' is beneficial." When one understands, "These five aggregates (khandhas) are the Truth of Suffering," one becomes disenchanted. Disenchantment leads to dispassion (virāga), and dispassion leads to Nibbāna. If asked, "What did I do in the past?"—one performed ignorance (avijjā), formations (saṅkhāra), craving (taṇhā), clinging (upādāna), and kammic activities (kammabhava). These are Truths of Origin. By asking the first question [about past causes], one rightly understands: "These phenomena arose in my continuum—Samudayasacca arose." In which life? In the past life. One didn’t live as a "person" or "being" but with ignorance. Sometimes with craving (desire, hunger, sleepiness); sometimes with clinging (to children, possessions); sometimes performing bodily, verbal, and mental kamma. "What did beings do in the past?" They performed avijjā, taṇhā, upādāna, and kamma—all aspects of Samudayasacca. Not knowing the dangers of Samudayasacca, they pursued it. Ignorance drove formations and kammic existence. Such questioning is beneficial: it fosters disenchantment. One realizes, "I must stop this! I must prevent these from arising!" Practicing insight (vipassanā) thus leads to dispassion and Path Knowledge (magga-ñāṇa). Therefore, ask about Truths. "What Truth is this present body?" It is Dukkhasacca: consciousness (viññāṇa), mind-and-matter (nāma-rūpa), six sense bases (saḷāyatana), contact (phassa), feeling (vedanā)—the five aggregates. Is it cause or effect? It is present effect (vipāka). The Truth is Suffering. Knowing it as Suffering, one realizes: "Enduring this long isn’t wise; I must discern it clearly with wisdom." Seeing this suffering leads to disenchantment and dispassion. "What Truth did I understand?" The Truth of Suffering. Therefore, ask about Truths—it is beneficial. Venerable Dr. Ashin Parami