So That When You Die, the Alms Bowl Won't Need Filling (the Dedicated Alms Offerings Won’t Need Making)

Yesterday, we discussed the four types of perceptual distortion (diṭṭhi-vipallāsa). Diṭṭhi-vipallāsa and identity view (sakkāya-diṭṭhi) are essentially the same. It is the mistaken perception of the five aggregates as 'I', 'me', 'a man', 'a woman', a 'person', or a 'being'. It is sometimes called self-view (atta-diṭṭhi) and, at other times, more severely, wrong view (micchā-diṭṭhi). In truth, all wrong views arise solely from mistaken perceptions, mistaken understandings, and mistaken beliefs. If this wrong view can be uprooted first through understanding, second through development (meditative practice), and third through eradication, then the gates to the four lower realms (apāya) are closed. When it is utterly eradicated, the Venerable Mogok Sayadaw said, "Then, even when you die, they won't need to make offerings (fill your alms bowl)." This is true. If one dies with this persistent wrong view, one's destination (gati) is uncertain, which is precisely why people have to make offerings (fill the alms bowl). They have to make offerings for the deceased, on anniversaries, monthly, and yearly. However, if wrong view is uprooted, one's destination is assured, so there is no need for such offerings. The greatest fear as death approaches is the fear of taking a wrong path. The great danger of falling into the four lower realms—hell, the animal realm, the realm of hungry ghosts, and the realm of demons (asurakāya)—is the worst possible misfortune, the misfortune of a bad destination (duggati). To escape this terrible destiny, one must quickly uproot identity view. If identity view remains, one's destiny is unstable; one will go wherever one's kamma leads, becoming whatever one's kamma dictates. Therefore, the Venerable Mogok Sayadaw often called this the "calamity of chaos". The key to liberation from this calamity of chaos is also the uprooting of wrong view. The Venerable Mogok Sayadaw's teachings are summarized as follows: "Clearly understand and see that the five aggregates, which constitute this identity (sakkāya), are not a self or a person, but are impermanent phenomena that arise and cease. When you see this clearly, you can be sure: our identity view is uprooted. (Yes, Venerable Sir). Is that clear? (It is clear, Venerable Sir). Recollect in your mind that identity view is uprooted. (Yes, Venerable Sir). A person who lives having uprooted it can say, 'When I die, don't fill alms bowl for me (don’t make dedicated alms offerings for me)! I am free from the four lower realms.' (Yes, Venerable Sir)." The five aggregates are the identity (sakkāya). They are merely impermanent phenomena of arising and passing away. Not seeing these five aggregates as impermanent arising and passing, but perceiving them as 'I' or 'someone', is wrong view. It is called identity view because it arises based on, and clinging to, this identity (sakkāya). When one understands this clearly and looks at one's own body with wisdom, one will see that it is neither 'I' nor 'someone else', but mere arising and ceasing. When this reality is fully grasped by wisdom, identity view is uprooted. Identity view then transforms into Right View (sammā-diṭṭhi). It is transformed into Right View by seeing the arising and passing of the five aggregates. Seeing arising and passing gives rise to the five path factors (maggaṅga). As soon as these five path factors arise, the identity view that has dominated one's mental continuum for countless lifetimes finds no place to stay and must flee. Therefore, for Right View to arise, for the Path to arise, one must correctly know impermanence as impermanence. Similarly, one must correctly know suffering as suffering, non-self as non-self, and unattractiveness as unattractiveness with wisdom. Then, one will personally understand: "It is neither I nor another; it is merely impermanent arising and passing." This understanding itself is the knowledge that uproots identity view. The Venerable Mogok Sayadaw taught: "Because of knowing thus, the seed of hell is no longer in your belly. (Yes, Venerable Sir). Do you understand? (Yes, we do, Venerable Sir). So, for a person in whose belly the seed of hell is no longer present, is there any need to doubt, 'When I die, will I go to the four lower realms, the hells?' (No need, Venerable Sir)." The Venerable Mogok Sayadaw also had a saying: "Whoever goes to the lower realms, it is because of identity view." As long as identity view exists, the thought "I want to possess everything" will always arise. When identity view takes the lead, one would not hesitate to kill one's own father. The story of Ajātasattu, who, driven by the desire to possess the throne, dared to kill his own biological father, is a clear example. As long as identity view is not uprooted, one will not hesitate to commit the five heinous crimes for one's own prosperity. The desire to possess an entire nation, or even the whole world, leading to waging wars, is also due to identity view. Mistaking the existing mind and matter (nāma-rūpa) for 'I', one steals, robs, lies, and kills for 'my' meals, 'my' family's well-being, 'my' comfort, putting 'I' first. Because of putting 'I' first, all kinds of evil deeds are committed. Therefore, all unwholesome actions, all injustices, all wrong livelihoods are caused by identity view. Thus, the Venerable Mogok Sayadaw accurately said, "If this (identity view) exists, there is no unwholesome deed one cannot commit." All unwholesome deeds that lead to the lower realms are caused solely by identity view. Uprooting this identity view means all unwholesome deeds leading to the lower realms are eradicated, thus freeing one from the danger of the lower realms. Identity view exists because one does not know the five aggregates as impermanent. Knowing them as impermanent is Right View. If one looks at any arising material form, feeling, or mind and sees arising and passing, it is seen as impermanence. If the observing wisdom sees that arising is not 'I', ceasing is not 'I', it is merely impermanent, it is merely dhamma (phenomena), not a person or a being, not a man or a woman, then Right View is present. The five path factors, led by Right View, are present. Therefore, when Right View arises, identity view cannot remain. Dying free from identity view, with Right View present, means dying with the Path. Thus, one can confidently declare, "When I die, don't make dedicated alms offerings for me (don’t fill the alms bowl for me)!" If one can practice until becoming a Stream-enterer (Sotāpanna), identity view will be uprooted in such a way that it never arises again. Regarding the method to achieve the irreversible uprooting of identity view, let me explain as taught by the Venerable Mogok Sayadaw: "Within these five aggregates, observe whatever you prefer. If you prefer feeling (vedanā), observe feeling. (Yes, Venerable Sir). If you prefer mind (citta), (observe mind). If you prefer matter (rūpa), (observe matter). If you prefer the Truths (saccā), (observe the Truths). Observe, and you will see only arising and passing. (Yes, Venerable Sir). Donors, whatever you prefer to observe, what will you see? (We will see arising and passing). Be certain that you will only see arising and passing. (Yes, Venerable Sir)." Through such observation, one becomes disgusted with the arising and passing, weary of seeing one's own repeated death (in each moment). When all arising and passing of the five aggregates ceases, at the end of arising and passing, Nibbāna appears. At that moment, the observing wisdom becomes the Path wisdom (magga-ñāṇa), the Fruition wisdom (phala-ñāṇa), and the Reviewing wisdom (paccavekkhaṇa-ñāṇa). The Path wisdom sees Nibbāna, and similarly, the Fruition and Reviewing wisdoms also see Nibbāna. Seeing Nibbāna is called realizing Nibbāna. One sees with one's own wisdom of observation: within the aggregates, no matter is found, no mind is found, all impermanent phenomena of arising and passing are not found, all the suffering of arising and passing has ceased. This is called attaining Stream-entry. "Whether you will go to the lower realms or not, donors, investigate for yourself with your own wisdom. (Yes, Venerable Sir). When you investigate with your own wisdom, from the moment you look at this body, you see little instances of arising and ceasing. Seeing these little instances of arising and ceasing, you become disgusted. When these little instances of arising and ceasing completely cease, the end of arising and ceasing is Nibbāna. (Yes, Venerable Sir)." The Venerable Sayadaw clearly explained how the wisdom that sees Nibbāna is attained. This wisdom is the wisdom of Stream-entry. A Stream-enterer is a person who has directly seen Nibbāna, the first stage of enlightenment, a person who can no longer fall into the lower realms. When they die, there is no need to make dedicated alms offerings for them; they are a person with a assured good destination (sugati). Ven. Dr. Parami