The Five Factors of Present-results

This present life is represented by the five factors of the present-result stratum (paccuppanna-attha). The five factors in circle number (2) are: viññāṇa (consciousness), nāmarūpa (mind and matter), saḷāyatana (six sense bases), phassa (contact), and vedanā (feeling). These are the Five Aggregates (khandhas). The rebirth-linking consciousness (paṭisandhi-viññāṇa) is past. What we are experiencing now is with present consciousness (pavaṭṭi-viññāṇa). Regarding mind and matter: the intention to go is nāma (mental), the act of going is rūpa (physical). The desire to eat is nāma, the act of eating is rūpa. The wish to sleep is nāma, the act of sleeping is rūpa. Understand this distinction clearly. Only nāmarūpa exists within this present body. Saḷāyatana refers to the eye, ear, nose, tongue, body, and mind. Contact (phassa) is the meeting of sense objects and sense bases. Feeling (vedanā) is the experience of sense objects. What are we living with right now? We are living with these: viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā. Seen as Truth, this is the Noble Truth of Suffering (dukkha sacca). Recognize that whatever arises in your body—whether physical or mental phenomena—is dukkha sacca. Whenever you observe arising and passing away, it is dukkha sacca. Since everything within this body is merely arising and ceasing, dukkha sacca cannot be denied. The viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā within your own continuity constitute one stratum of present-result. By Truth, it is dukkha sacca. Therefore, human life itself is nothing but dukkha sacca. With what Truth do people live? They live with dukkha sacca. What is dukkha sacca? It is the suffering of arising and passing away. Ah! To attain human life is to be burdened with this great dukkha sacca. People conventionally speak of “human happiness,” but according to the doctrine of Dependent Origination (paṭiccasamuppāda), the Five Aggregates are indeed the great truth of suffering. When people pray, “May I repeatedly experience human, celestial, and Brahmā happiness,” it essentially means wishing to repeatedly encounter this dukkha sacca in circle number (2). If one performs meritorious deeds and makes such prayers, one is bound to fall into the pit of dukkha sacca (number 2). In fact, one is already in this pit now. Why does one fall into this pit? Look back at number (1). Ignorance (avijjā) does not know dukkha sacca. It does not recognize life as dukkha sacca. Not knowing this, one performs meritorious volitional formations (kusalasaṅkhāra) driven by craving (taṇhā) for continued existence (bhava). Having performed them, one returns to circle number (2). Due to ignorance, one performs these meritorious saṅkhāra; one craves human or celestial existence with taṇhā, clings with upādāna, and strives through bodily, verbal, or mental kamma. At the moment of death, (1) and (2) connect. What truth does one obtain? One obtains the great dukkha sacca. Avijjā is not knowing; saṅkhāra is performing meritorious deeds. Ah! When an ignorant person performs merits, what they gain is the Five Aggregates—the great dukkha sacca. Avijjā paccayā saṅkhārā, saṅkhāra paccayā viññāṇaṃ—this chain continues. Not knowing is avijjā. Craving for existence and performing merits is saṅkhāra. Due to avijjā and saṅkhāra, one obtains viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā—dukkha sacca. Not knowing dukkha sacca, one performs meritorious deeds (kusalasaṅkhāra) that lead to dukkha. Due to these deeds, upon death, one obtains this Five Aggregates again. What truth is it? Dukkha sacca. When does this occur? Since it’s called “one stratum of present-result,” it is the present moment. Why can one not escape aging, sickness, death, and the perils of arising and passing away? Because one coexists with dukkha sacca. Who, then, created this dukkha sacca body? It was created by avijjā and saṅkhāra. It is not a body fashioned by gods, Brahmās, or Buddhas. Avijjā is not knowing dukkha sacca. Not knowing this, saṅkhāra performs meritorious deeds like generosity. This is called puññābhisaṅkhāra (meritorious volitional formation). Puñña means merit, but saṅkhāra implies “fabrication” or “preparation.” What does it prepare? It prepares dukkha sacca. Preparing it, one obtains these five factors: viññāṇa, nāmarūpa, saḷāyatana, phassa, and vedanā. This is the present-result stratum. When seeking the cause, we find only avijjā and saṅkhāra. Due to avijjā—which fails to know the Truth—directing affairs, and saṅkhāra acting accordingly, one obtains dukkha sacca. Within the Five Aggregates (viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā), birth (jāti) is included. Aging (jarā), sickness (byādhi), and death (maraṇa) are also included. What truth is this? Dukkha sacca. This arises as present-result due to past causes. Venerable Dr. Ashin Parami