The Cause of Aggregate and the Process of Aggregate (3)

If you ask [about cessation], the next Noble Truth worth asking about is the Truth of Cessation (Nirodha Sacca). The cessation of suffering is indeed the Noble Truth of Cessation. The great Truth of Suffering (Dukkha Sacca) of the Five Aggregates (khandhas) disappears when, through sustained observation (vipassanā) and matured insight, it vanishes beneath wisdom. When the aggregates disappear, suffering ceases. With the cessation of suffering, the Noble Truth of Cessation becomes apparent. The disappearance of suffering is Nibbāna. This is knowing the Truth of Cessation. One reaches the stage of being severed from suffering, like a cracked pot. Knowing that the absence of suffering is the Truth of Cessation brings beneficial results, such as the arising of the desire to strive for the realization of this Nirodha Sacca. Therefore, if you wish to ask, it is important to ask about the Truths. The arising and passing away (udayabbaya) is the Truth of Suffering. The observing wisdom (ñāṇa) is the Truth of the Path (Magga Sacca). Only by observing these with wisdom to truly know them will Dependent Origination (Paṭiccasamuppāda) be severed. The severing is done by the Path (Magga). The Path severs the defilements (kilesas). Consciousness (viññāṇa) no longer connects with craving (taṇhā). The Path severs the connections between craving and mentality-materiality (nāmarūpa), craving and the six sense bases (salāyatana), craving and contact (phassa), craving and feeling (vedanā). To break these connections, one establishes the Path within and observes feeling (vedanā), observes contact (phassa). It is here that the Path arises. The Path cuts off the craving connected to these five: consciousness (viññāṇa), mentality-materiality (nāmarūpa), the six sense bases (salāyatana), contact (phassa), and feeling (vedanā). Observing to see arising and passing away is the Path severing craving. It severs the connection between Sections (2) and (3) [of the Dependent Origination chain]. Knowing this and practicing accordingly brings great benefits. Therefore, asking with the Truth of the Path (Magga Sacca) is a worthy question, as answered by the Venerable Mahākassapa Thera. Since Truth exists, questions asked with Truth are worthy questions deserving of answers. Asking about non-existent beings (puggala, sattas) is asking with wrong view (diṭṭhi). Answers given will also be based on wrong view. Therefore, it should be clear why questions like "Does a being exist after death?" etc., should not be answered. While we speak of persons and beings, if one believes accordingly – thinking a being exists after death (sassata-diṭṭhi, eternalism) or no longer exists (uccheda-diṭṭhi, annihilationism) – then even meritorious deeds (kusala) done with such strong wrong view will not lead to Nibbāna (though they may lead to a heavenly realm, sugati). Such meritorious deeds only perpetuate the cycle (vaṭṭa) – they are vaṭṭadāna (giving that prolongs the cycle) and vaṭṭasīla (morality that prolongs the cycle). Why? Because they strive to prolong and continue the cycle of suffering (dukkha-vaṭṭa) that is the aggregates. They are meritorious deeds that revolve within the cycle (vaṭṭa). Not knowing the cycle exists, one desires to prolong it and gain future cycles. Therefore, while the terms "person" or "being" may be used, one should not hold the belief [in their ultimate existence]. Saying "so-and-so has died" is just conventional speech. In reality, it is merely the cessation of the death-consciousness (cuti-citta). If the journey in saṃsāra is not yet ended, a rebirth-linking consciousness (paṭisandhi-citta) will arise. Speculation about which realm they went to should remain mere speech, not belief. Thus, only verbal kamma (vacī-kamma) is involved, not mental kamma (mano-kamma). But if one both speaks and believes accordingly, then both verbal and mental kamma are involved. The Four Unanswerable Questions: 1. Does a being exist after death? 2. Does a being not exist after death? 3. Does a being both exist and not exist after death? (alternately) 4. Does a being neither exist nor not exist after death? All four questions concern a non-existent being (satta), making them unanswerable questions. Dependent Origination (Paṭiccasamuppāda) testifies to this. The process of the aggregates (khandhas) demonstrates this. If something is present within the process of the aggregates, we say it exists. If not, its non-existence is clear. In truth, the wheel of Dependent Origination is the record. It teaches us to understand that these phenomena revolve within the aggregates. Therefore, the Venerable Mogok Sayadaw instructed clearly: "Understanding merely through the Dependent Origination wheel is superficial understanding. Only when you understand your own aggregate-wheel do you understand Dependent Origination. Remember this." It is shown as a model to understand: "Look at your own body, this is how it revolves; to stop the revolving, it must be cut in this way." Therefore, understanding only within the wheel is not enough. One must truly understand within one's own body through wisdom. How to Understand Practically: When a pleasant feeling (sukha-vedanā) arises within the aggregates, observe its arising and passing away. The feeling is dukkha (suffering/impermanent), the observing is the Path (Magga). Within the aggregates, "feeling as condition for craving" (vedanā paccayā taṇhā) no longer arises. Dependent Origination within the aggregates is severed. When observing within the aggregates, the Path also arises within the aggregates. Since it arises within the aggregates, it severs within the aggregates, not within the wheel. This wheel is only shown as an example. Therefore, understanding only within the wheel is insufficient; one must still understand within the body. What remains? Here, observe the six sense bases (salāyatana). Observe the arising and passing away of the eye, ear, nose, tongue, body, and mind (consciousness). The Path arises in between. Wherever you observe, the Path arises in between. When it arises, craving is severed (taṇhā nirodho), leading towards Nibbāna (nibbānaṃ). On this side, the five present causes (paccuppanna paccaya-dhammas) [in the Dependent Origination chain] cease. Then, future aggregates cease. Therefore, after looking at the wheel, one must reflect back on one's own body. Reflecting on the body, one must see whether the processes within one's own body are severed or still revolving. If revolving, one is still a traveler in saṃsāra. If severed through observation – if (2) and (3) no longer connect – the journey in saṃsāra ends. Dr. Ashin Parami