The Story of Acelaka Kassapa (1)

(Based on the story of Acelaka Kassapa as expounded by the Venerable Mogok Sayadaw.) While the Blessed One was on alms round in the city of Rajagaha, he encountered Acelaka Kassapa. As was the custom of the Titthis (ascetics of other sects), Acelaka Kassapa was going for alms naked, without any clothing. Upon seeing the Buddha, he felt the desire to ask questions. He approached the Buddha and requested permission to ask. Only after asking for permission three times did the Blessed One grant him leave. Having received permission, Acelaka Kassapa asked the Buddha six questions: 1. `Venerable Gotama, is suffering created by oneself?´ `No.´ 2. `Is suffering created by another?´ `No.´ 3. `Is suffering created by both oneself and another?´ `No.´ 4. `Does suffering arise spontaneously (without cause)?´ `No.´ 5. `Does suffering not exist?´ `It exists.´ 6. `Is suffering not known?´ `It is known.´ Analysis of the Questions and Answers: The Buddha answered `No´ to the first four questions: whether suffering is created by oneself, by another, by both, or arises spontaneously. If suffering were created by oneself for oneself to experience, it would not be correct. If suffering were created by another for oneself to experience, it would also be incorrect. If suffering were created by both oneself and another for oneself to experience, it would still be incorrect. To think it arises spontaneously would also be wrong. The Nature of Suffering and the Danger of Eternalism (Sassataditthi): The Five Aggregates (khandhas) are the Truth of Suffering (Dukkha Sacca). If one thinks, "This Truth of Suffering is created by oneself," it implies the creator and the experiencer are one and the same entity – oneself. This leads to the view of Eternalism (Sassataditthi), the belief in a permanent, unchanging self. This eternalist view arises from a misunderstanding of Dependent Origination (Paticcasamuppada). Looking at the cycle (of Dependent Origination): Due to ignorance (avijja) of the Truths, beings perform wholesome and unwholesome kammas (sankhara) seeking happiness in the round of existence. This is the section (1): Avijja paccaya sankhara (Ignorance conditions volitional formations). Because of these kammic formations (wholesome and unwholesome), the Five Aggregates arise in the next section (2): Consciousness (viññana), Mind & Matter (nama-rupa), Six Sense Bases (salayatana), Contact (phassa), and Feeling (vedana). These Five Aggregates are the Truth of Suffering (Dukkha Sacca). Therefore, it becomes clear that suffering is not created by oneself. Suffering arises due to ignorance (avijja) and kammic formations (sankhara). Avijja and sankhara represent the Truth of the Origin of Suffering (Samudaya Sacca). The Origin (Samudaya Sacca) conditions the arising of Suffering (Dukkha Sacca) – namely, the Five Aggregates (Consciousness, Mind & Matter, Six Sense Bases, Contact, Feeling). Thus: The cause (ignorance and kammic formations) is not oneself. The effect (the Five Aggregates) that experiences suffering is also not oneself. The cause is avijja-sankhara (the Origin). The effect is the Five Aggregates (Suffering). The Five Aggregates themselves are Suffering, and the mental suffering like sorrow, lamentation, pain, grief, and despair (soka, parideva, dukkha, domanassa) that arise dependent on them are also Suffering. Why "Self-Caused Suffering" Implies Eternalism: The statement "Suffering is caused by oneself" implies that one identifies: 1. Ignorance and kammic formations (avijja-sankhara) as "oneself" or "one's own". 2. The resultant Five Aggregates (Suffering) as the same "oneself" or "one's own". This identification of both cause and effect with a single, continuous entity ("oneself") is precisely the Eternalist View (Sassataditthi). Therefore, phrases like "one reaps what one sows," "the doer experiences the result," or "you did it, you bear it," spoken with this underlying assumption, are actually expressions rooted in Sassataditthi. This is a common type of Eternalist View found even among nominal Buddhists. Understanding Through Dependent Origination: Understanding that the Five Aggregates arise due to ignorance and kammic formations (avijja paccaya sankhara) clarifies that suffering is not created by oneself. The Five Aggregates are Suffering. Therefore, whatever arises within these aggregates – itching, pain, aching, numbness, discomfort – know that it arises due to ignorance and kammic formations; it is the manifestation of the Truth of Suffering. The causal factor, the Truth of Origin (Samudaya Sacca – avijja-sankhara), having been cultivated in the past, gives rise to the Five Aggregates (viññana, nama-rupa, salayatana, phassa, vedana) in the present life. These aggregates have appeared from the moment of conception (patisandhi) until now. All that appears is Suffering. Who causes it? Ignorance and kammic formations (avijja-sankhara). That it is not created by oneself is abundantly clear. The Obstacle to Liberation: Phrases implying "one experiences one's own deeds," "the doer experiences," "he acts, he experiences," or "you rule, you reign" all reflect the Eternalist View (Sassataditthi). For example, "you rule, you reign" implies the ruler and the enjoyer are one and the same continuous "you," excluding the notion of death and rebirth, thus solidifying Sassataditthi. Therefore: "One reaps what one sows" implies Sassataditthi. "One rules and enjoys" implies Sassataditthi. If the cause is seen as "oneself" and the effect is also seen as "oneself," the concept of a permanent person or being (puggala, satta) is assumed. It implies a single, continuous entity. This is Sassataditthi – a wrong view arising from misunderstanding Dependent Origination. The Consequence for Practice: If this Eternalist View (Sassataditthi) persists, even if one practices noting the arising and passing away of feelings (vedana) or mind (citta), and gains some insight knowledge (vipassana ñana) into impermanence, one will not attain Path Knowledge (Magga Ñana), specifically not the knowledge of Stream-Entry (Sotapatti Magga Ñana). The presence of Sassataditthi blocks this attainment. Therefore, this wrong view must first be clearly understood and dispelled intellectually before deep insight can break through. Venerable Dr. Parami