By Bhante Sumitta |
The Buddha, soon after his enlightenment, reflected on the depth of the Dhamma he had realized. He saw two points in this Dhamma that transcends logic (atakkāvacara), which it is difficult for the worldlings immersed in defilements to see. One is the Dependent Origination (Paṭicca Samuppāda) or Conditionality (Idappacayatā). The other is Nibbāṇa – the complete absence of all cravings & attachments.
What, monks is Dependent Arising?
Conditioned by birth, monks, is decay-and-death.
Whether there be an arising of the Tathāgatas
that elementary nature
that orderliness of the Dhamma
that norm of the Dhamma
the specific conditionality
does stand as it is.
THAT – the Tathāgata awakens to
and intuits into.
Having awakened to it
and intuited into it
he explains it
and says –
Dependent Origination (Paṭicca Samuppāda) is the most powerful teaching in Buddhism due to which Buddhism can standout very clearly among any ultra modern scholars, scientists and researchers. He who understands this amazing theory of Buddha’s teaching, can easily grasp the profundity of the Buddhist doctrines with no hesitation whatsoever.
Ascending & Descending order of Dependent Origination
- Avijjā paccayā saṅkhārā – From ignorance as condition (arise) preparations;
- Saṅkhāra paccayā viññāṇaṃ – From preparations as condition (arise) consciousness;
- Viññāṇa paccayā nāmarūpaṃ – From consciousness as condition (arise) name & form;
- Nāmarūpa paccayā saḷāyatanaṃ – From name & form as condition (arise) the six sense spheres;
- Salāyatana paccayā phasso – From the six sense spheres as condition (arise) contact;
- Phassa paccayā vedanā – From contact as condition (arise) feeling;
- Vedanā paccayā taṇhā – From feeling as condition (arise) craving;
- Taṇhā paccayā upādānaṃ – From craving as condition (arise) grasping;
- Upādāna paccayā bhavo – From grasping as condition (arise) existence;
- Bhava paccayā jāti – From existence as condition (arise) birth;
- Jāti paccayā jarā maraṇaṃ, soka parideva dukkha domanassupāyāsā sambhavanti – From birth as condition (arise) decay & death, sorrow, lamentation, pain, grief & despair.
- Evam’etassa kevalassa dukkhakkhandhassa samudayo hoti. Such is the arising of this entire mass of suffering.
- Avijjāyatve’va asesa virāga nirodhā saṅkhāra nirodho – With the cessation of ignorance, the preparations cease;
- Saṅkhāra nirodhā viññāṇa nirodho – With the cessation of preparations, the consciousness ceases;
- Viññāṇa nirodhā nāmarūpa nirodho – With the cessation of consciousness, name & form cease;
- Nāmarūpa nirodhā saḷāyatana nirodho – With the cessation of name & form, six sense bases cease;
- Salāyatana nirodhā phassa nirodho – With the cessation of six sense bases, contact ceases;
- Phassa nirodhā vedanā nirodho – With the cessation of contact, feeling ceases;
- Vedanā nirodhā taṇhā nirodho – With the cessation of feeling, craving ceases;
- Taṇhā nirodhā upādāna nirodho – With the cessation of craving, grasping ceases;
- Upādāna nirodhā bhava nirodho – With the cessation of grasping, existence ceases;
- Bhava nirodhā jāti nirodho – With the cessation of existence, birth ceases;
- Jāti nirodhā jarā maraṇaṃ, soka parideva dukkha domanassupāyāsā nirujjhanti. – With the cessation of decay, death, sorrow, lamentation, pain, grief and despair cease;
- Evam’etassa kevalassa dukkhakkhandhassa nirodho hoti. – Such is the cessation of this entire mass of suffering
Watch this series of videos on Paṭicca Samuppāda
by Bhante Sumitta