Clearing Up Misunderstandings About the Khandhās

On a previous day, we have already discussed and presented the theoretical aspects of circle diagram number (2). No matter how much they differ—whether human, deva, brahma, or being from the lower realms—when viewed according to the Dhamma nature, one will only see that the phenomena in diagram (2) correspond to the process. In summary, by way of the khandhās, there are five; in essence, there is only mind and matter. This present khandhā itself is the result of the operation of ignorance (avijjā) and formations (saṅkhāra) from past lives. Ignorance and formations are the cause; the present khandhā is the effect—a resultant phenomenon obtained because of a cause. On the side of the cause, there is no person, no being. On the side of the effect, there is also no person, no being. One will see only a process of mere Dhamma nature. When one comprehends this Dhamma process, the view that the present khandhā was created by a creator will disappear. It is the eradication of personality belief, the ego-view (sakkāya-diṭṭhi). The doubt (vicikicchā) also clears up: “Is this khandhā one that came into existence because some creator created it, or is it merely a khandhā that appeared only because of the union of the two parents?” When the mind is clear about the cause, it is customary to say “vicikicchā is cleared away.” The wrong view of causelessness (ahetuka-diṭṭhi)—“There is no other cause for the arising of the khandhā; it happens only because of the union of the two parents”—also disappears. In diagram number (1), it is shown as the five past causal factors: ignorance, formations, craving, clinging, and kammic becoming. Therefore, it can also be said that because of these five past causal factors, the present khandhā is obtained. If it is a khandhā, it is not free from aging, sickness, and death, thus it is the truth of suffering (dukkha saccā). Because it is not free from arising and passing away, it is also only the truth of suffering. It is not wrong to say it is the great trunk of the khandhā that has sprouted due to the seeds of past kamma. It is also undeniable that because one did not know the Truth in the past, there was ignorance. Because one did not know the true nature of the khandhā as suffering, one cherished and adored the khandhā, and likewise, in the future, craving (taṇhā) for a similar kind of khandhā will inevitably arise. For one lacking in insight (vipassanā), if craving arises, it cannot be prevented from leading to clinging (upādāna). It follows automatically. If there is affection for one’s own khandhā, attachment will invariably follow. Thus, just as one is fond of the present khandhā, the desire for a future khandhā is the natural law (dhamma niyāma) of ordinary people (puthujjana). Because there is a desire for a future khandhā, one performs deeds of charity, meritorious deeds, and observes moral precepts, all the while with craving, wishing: “May I obtain a happy human existence or a happy deva existence in the next life!” Thus, one obtains a khandhā exactly as wished for. Even if one performs evil deeds, the affection and attachment for one’s own khandhā remains constant. In that case, one might object: “Do those who do evil go to the lower realms because they wished for a lower-realm khandhā?” In truth, one does not need to deliberately wish to go to the lower realms; it is very easy to fall into them. It is only for attaining a happy destiny (sugati) that one must strive specially. For falling into an unhappy destiny (duggati), one does not need to practice separately. One will fall there easily. Even amidst the practice of great charity and morality, there are, clearly in the texts, those who slip and fall into an unhappy destiny. Queen Mallikā, despite having offered a peerless great alms-giving, fell into the Avīci hell for seven days due to a wrong sign at the time of death. The monk Tissa, despite having a good foundation in morality, became a louse due to attachment to his robes. The balance is tilted towards the unhappy destiny and falling into it. Therefore, it is said that one does not need to specially practice for falling into an unhappy destiny. As long as all beings are attached to their present khandhā, the desire for a future khandhā will always be present. However, although a human may wish for a human khandhā in a future life, one will obtain it only if one has performed kamma befitting a human existence. If someone who has committed many unwholesome, evil deeds has a desire for a human existence, it is like begging from King Yama (the king of death), saying, “Please grant it by offering rice, oil, and golden lotus flowers!” Although one may pray, “May I obtain a human life,” one will not get a human life because one does not deserve it. It is as certain as the earth hit by one’s hands that one will obtain only a lower-realm khandhā corresponding to one’s kamma. As long as one does not know that the present khandhā is the truth of suffering and does not know that the khandhā to be obtained in the future is also the truth of suffering, the continuum of future khandhās will keep on continuing. Kamma deserving the lower realms will give the result of a lower-realm khandhā, and kamma deserving the human, deva, or brahma realms will give only the result of a human, deva, or brahma khandhā. Therefore, those who will become humans, devas, or brahmas also desire their respective future khandhās, just as they are attached to their present ones. Those who will fall into the lower realms will also desire their respective future khandhās. If, at the time of death, the death-proximate javana (maraṇāsanna javana) takes a lower-realm rebirth as its object, it means that craving for existence (bhava-taṇhā) directed towards that lower-realm existence has arisen. At that time, one cannot prevent the desire for a lower-realm khandhā from arising. It is merely aiming to obtain the khandhā one deserves according to one’s kamma. One does not fall into the lower realms without wanting to; one falls precisely because of the desire. If one’s kamma is such that it leads to the lower realms, then at the time of death, the death-proximate javana will only have the lower realms as its object. This is the desire for a lower-realm khandhā. Therefore, one does not become an animal without wanting to; one becomes so because one wants to. One does not become a hungry ghost (peta) without wanting to; one becomes so because one wants to. One does not become a demon (asurakāya) without wanting to; one becomes so because one wants to. One does not get a hell khandhā without wanting to; one gets it because one wants to. No matter how much one resolves, “I don’t want to go to the lower realms,” at the time of death, one’s kamma automatically turns the mind towards desiring the lower realms, so that at the moment of the death-proximate javana, the mind is fixedly focused only on a lower-realm rebirth. Craving for existence connects the present human khandhā with the future lower-realm khandhā. Thus, because one comes desiring the lower-realm khandhā, one falls into the lower realms exactly as that desire, fueled by craving, provides, and one becomes an owner of a lower-realm khandhā. Furthermore, to add, although it is said that one does not need to pray to fall into the lower realms, if one dies with a mind admiring a dog’s life—seeing a dog eating and sleeping comfortably and thinking, “The dog’s life is quite peaceful”—and praying, “May I become a dog,” one will surely become a dog in the next life. If one admires a cow’s life, one becomes a cow; if one admires a cat’s life, one becomes a cat. Therefore, it is also very important not to admire small animals and develop a desire to be like them. Regarding the attachment to the present khandhā, one might wonder if beings in the lower realms can have attachment to their khandhās. In truth, a dog is also attached to its own khandhā. A cat is also attached to its own khandhā. They run when chased and cry out when hit because they are attached to their khandhās. Hungry ghosts and demons are also attached to their own khandhās. Even though one may perform meritorious deeds and share merits to free them from the suffering of the peta existence, some petas, though they could say “sādhu,” do not do so because they are attached to their existence due to clinging (upādāna). This is their attachment to their khandhā. Similarly, hell beings, no matter how much suffering and pain they endure, are still attached to their khandhās. They know the suffering, but not through the vision of the Truth. They know only the evident bodily and mental suffering (pākaṭa dukkha), the suffering of pain (dukkha-dukkha). Although they are experiencing the ultimate suffering, except for crying and moaning, no wisdom can arise in their minds. They cannot even attain the wisdom of renunciation (saṃvega-ñāṇa), let alone path and fruition wisdom. Therefore, no matter how much suffering they endure, attachment to the khandhā keeps arising continuously. Because of this attachment to the khandhā, even if they die in hell from being tortured, they are reborn again in that same hell. As long as the debt of unwholesome kamma is not exhausted, they must keep paying with the khandhā. Being attached to the present khandhā and desiring a future khandhā is like a natural law for all beings. According to that law, even though one gives up the present khandhā, a future khandhā of one kind or another will appear. All khandhās are truly the truth of suffering. Only the suffering of the happy destinies and the suffering of the unhappy destinies differ. As long as one has not attained the wisdom to penetrate that the khandhā is truly the truth of suffering, it must be said that one is covered by ignorance (avijjā). As long as the covering of ignorance is not removed, the desire for a future khandhā, craving, will keep arising. It can be called craving that inclines towards a future existence. With this craving that inclines towards a future existence, one performs wholesome kamma and also unwholesome kamma. All kamma is formations (saṅkhāra); whether good kamma or bad kamma, it is kamma led by ignorance, not knowing. When these kammas yield their results, one is seized by the great Dhamma of the Five Aggregates, the truth of suffering, in this present life. Whether one calls it a human being, a deva being, or a lower-realm being, it is merely a collection of mind and matter phenomena. It is the truth of suffering. Dr. Ashin Parami