Piyadassi Dependent Origination

8/9/2019 Piyadassi Dependent Origination

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Dependent Origination

(Paṭicca Samuppāda)

by

Piyadassi Thera

Buddhist Publication SocietyKandy • Sri Lanka

The Wheel Publication o! "#

BPS Online Edition © (2008)Digital Transcription Source: BPS and ccess to !nsig"t Transcription Pro#ect$or %ree distribution& T"is 'or ay be republis"ed* re%oratted* reprinted and redistributed in anyediu& +o'e,er* any suc" republication and redistribution is to be ade a,ailable to t"e public ona %ree and unrestricted basis and translations and ot"er deri,ati,e 'ors are to be clearly ared assuc"&


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$ontents

!ntroduction&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&-!& !gnorance ( Avijjā)&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&.!!& /olitional $orations (Saṅkhārā)&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&

!!!& 1onsciousness (Viññāṇa)&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&8!/& entality3ateriality&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&40/& T"e Si5%old Base&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&40/!& 1ontact&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&44/!!& $eeling (Vedanā)&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&44/!!!& 1ra,ing (Taṇhā)&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&42!6& 1linging&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&4-6& Becoing&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&476!& Birt" ( Jāti)&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&476!!& geing and Deat" ( Jarāmaraṇa)&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&4.Paicca3Saupp9da Te5t and Translation&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&24

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Dependent Origination

Paṭicca-samuppāda

%ntroduction

Dependent origination* paṭicca-samuppāda* is a basic teac"ing o% Budd"is& T"e doctrine t"erein being so deep and pro%ound it is not possible 'it"in t"e liited scope o% t"is essay to ae ane5tensi,e sur,ey o% t"e sub#ect& Based solely on t"e teac"ing o% t"e Budd"a an attept is ade "ereto elucidate t"is doctrine* lea,ing aside t"e cople5 details&

Sc"olars and 'riters "a,e rendered t"is ter into Englis" in ,arious 'ays: dependentorigination*; dependent origination*; conditioned co3production*; causal conditioning*; causalgenesis*; conditioned genesis*; causal dependencies&; T"roug"out t"is essay t"e ter dependentorigination is used& Dependent origination is not a discourse %or t"e unintelligent and super%icial* nor

is it a doctrine to be grasped by speculation and ere logic put %or'ard by "air3splitting disputants&+ear t"ese 'ords o% t"e Budd"a:

Deep* indeed*


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Iet us grant %or arguent>s sae t"at =5> is t"e %irst cause&; Fo' does t"is assuption o% ours bring us one bit nearer to our goal* our deli,eranceK Does it not close t"e door to itK Budd"is* ont"e ot"er "and* states t"at t"ings are neit"er due to one cause * nor are t"ey causeless ahetuka!& T"et'el,e %actors o% paicca3saupp9da and t"e t'enty3%our conditioning relations pacca"a! s"o'n int"e Pa"9na* t"e se,ent" and t"e last boo o% t"e b"id"aa Piaa* clearly deonstrate "o't"ings are ultiple3caused; aneka-hetuka!C and in stating t"at t"ings are neit"er causeless nor due to

one single cause* Budd"is antedated odern science by t'enty3%i,e centuries&?e see a reign o% natural la'Lbeginningless causes and e%%ects and naug"t else ruling t"e

uni,erse& E,ery e%%ect becoes in turn a cause and it goes on %ore,er (as long as ignorance andcra,ing are allo'ed to continue)& coconut* %or instance* is t"e principal cause or near cause o% acoconut tree& =6> "as t'o parents* %our grandparents* and t"us t"e la' o% cause and e%%ect e5tendsunbroenly lie t"e 'a,es o% t"e seaLad in#initum&

!t is #ust ipossible to concei,e o% a %irst beginning& Fone can trace t"e ultiate origin o% anyt"ing*not e,en o% a grain o% sand* let alone o% "uan beings& !t is useless and eaningless to go in searc" o%a beginning in a beginningless past& Ii%e is not an identity* it is a becoing& !t is a %lu5 o%psyc"ological and p"ysiological c"anges* a con%lu5 o% ind and body nāma-r$pa!&

T"ere is no reason to suppose t"at t"e 'orld "ad a beginning at all& T"e idea t"at t"ings ust"a,e a beginning is really due to t"e po,erty o% our iagination& T"ere%ore* per"aps* ! need not'aste any ore tie upon t"e arguent about t"e %irst cause&;7

!nstead o% a %irst cause* t"e Budd"a speas o% conditionality& T"e '"ole 'orld is sub#ect to t"e la' o%cause and e%%ect* in ot"er 'ords* action and reaction& ?e cannot t"in o% anyt"ing in t"is cosos t"atis causeless and unconditioned&

s /iscount Sauel says: T"ere is no suc" t"ing as c"ance& E,ery e,ent is t"e conseuence o%pre,ious e,entsC e,eryt"ing t"at "appens is t"e e%%ect o% a cobination o% ultitude o% prior causesCand lie causes al'ays produce lie e%%ects& T"e la's o% causality and o% t"e uni%ority o% naturepre,ail e,ery'"ere and al'ays&;.

Budd"is teac"es t"at all copounded t"ings coe into being* presently e5ist* and cease uppāda%ṭhiti% &haṅ'a! dependent on conditions and causes& 1opare t"e trut" o% t"is saying 'it" t"at o%t3uoted ,erse o% t"e ra"at T"era ssa#i* one o% t"e Budd"a>s %irst %i,e disciples* '"o crystallied t"eentire teac"ing o% t"e Budd"a '"en ans'ering t"e uestion o% Mpatissa '"o later becae no'n asra"at T"era S9riputta&

Mpatissa>s uestion 'as: ?"at is your teac"er>s doctrineK ?"at does "e proclaiK;

nd t"is 'as t"e ans'er:

()e dhammā hetuppa&havā*tesaṃ hetuṃ tathā'at+ āha%tesaṃ ca "+ nir+dh+*evaṃvādi mahāsamaṇ+,

?"ate,er %ro a cause proceeds* t"ereo% T"e Tat"9gat"a "as e5plained t"e cause*!ts cessation too "e "as e5plained&T"is is t"e teac"ing o% t"e Supree Sage&;

T"oug" brie%* t"is e5presses in uneui,ocal 'ords dependent origination or conditionality&

s t"e te5t says* during t"e '"ole o% t"e %irst 'ee* iediately a%ter "is enlig"tenent* t"eBudd"a sat at t"e %oot o% t"e Bod"i Tree at ay9 e5periencing t"e supree bliss o% eancipation&?"en t"e se,en days "ad elapsed* "e eerged %ro t"at samādhi* t"at state o% concentrati,e t"oug"t*

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Bertrand Nussell* .h" / Am 0+t a 1hristian (Iondon* 4H78)* p& A&. /iscount Sauel* 2e3ie# and Acti+n (Iondon: Penguin Boos* 4H-H)* p& 4.& /in ! A0&

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and during t"e %irst 'atc" o% t"e nig"t t"oug"t o,er t"e dependent origination* as to "o' t"ings ariseanu3+ma! t"us: ?"en t"is is* t"at coes to beC 'it" t"e arising o% t"is* t"at arises* naely:dependent on ignorance* ,olitional %orationsC dependent on %orations* consciousness @ and so on@ T"is is t"e arising o% t"is '"ole ass o% su%%ering&;8

T"en in t"e iddle 'atc" o% t"e nig"t* "e pondered o,er t"e dependent origination as to "o't"ings cease paṭi3+ma!H t"us: ?"en t"is is not* t"at does not coe to beC 'it" t"e cessation o% t"is*

t"at ceases* naely: 'it" t"e utter cessation o% ignorance* t"e cessation o% ,olitional %orations @and so on @ T"us is t"e cessation o% t"is '"ole ass o% su%%ering&;

!n t"e last 'atc" o% t"e nig"t* "e re%lected o,er t"e dependent origination* bot" as to "o' t"ingsarise and cease t"us: ?"en t"is e5ists* t"at coes to beC 'it" t"e arising o% t"is* t"at arises& ?"ent"is does not e5ist* t"at does not coe to beC 'it" t"e cessation o% t"is* t"at ceases* naely:dependent on ignorance* arise ,olitional %orations @ and so on @ T"us is t"e ending o% t"is '"oleass o% su%%ering&;40

One ay #usti%iably be inclined to pose t"e uestion: ?"y did t"e Budd"a not set %ort" t"edoctrine o% dependent origination in "is %irst discourse*444 t"e seron deli,ered to t"e %i,e ascetics*"is erst'"ile copanions* at BenaresK T"e ans'er is t"is: t"e ain points discussed in t"at all3

iportant seron are t"e $our Foble Trut"s: su%%ering* its cause* its cessation* and t"e 'ay to t"ecessation o% su%%ering* t"e Foble Eig"t%old Pat"& T"ere is no stateent in it about dependentoriginationC but one '"o understands t"e p"ilosop"ical and doctrinal signi%icance o% dependentorigination certainly understands t"at t"e t'el,e%old paicca3saupp9da* dependent origination*

bot" in its order o% arising and ceasing anu3+ma and paṭi3+ma!* is included in t"e $our Foble Trut"s&

T"e paicca3saupp9da in its order o% arising ani%ests t"e process o% becoing &hava!* in ot"er'ords* t"e appearance o% su%%ering (dukkha% t"e %irst trut")C and "o' t"is process o% becoing orsu%%ering is conditioned (dukkha-samuda"a% t"e second trut")& !n its order o% ceasing t"e paicca3saupp9da aes plain t"e cessation o% t"is becoing* t"is su%%ering (dukkha-nir+dha% t"e t"irdtrut")* and "o' it ceases (dukkha-nir+dha-'āmini paṭipadā% t"e %ourt" trut")& T"e Budd"a3'ord 'it"

regard to t"is %act appears in t"e guttara Fi9ya t"us:nd '"at* ons* is t"e noble trut" o% t"e origination o% su%%eringK Dependent on ignorance

arise ,olitional %orationsC dependent on ,olitional %orations* consciousnessC dependent onconsciousness* entality3ateriality (ental and p"ysical cobination)C dependent on entality3ateriality* t"e si5%old base (t"e %i,e p"ysical sense organs and consciousness as t"e si5t")Cdependent on t"e si5%old base* contactC dependent on contact* %eelingC dependent on %eeling* cra,ingCdependent on cra,ing* clingingC dependent on clinging* t"e process o% becoing (rebirt")C dependenton t"e process o% becoing* ageing and deat"* sorro'* laentation* pain* grie% and despair coe topass& T"us does t"e '"ole ass o% su%%ering arise& T"is* ons* is called t"e noble trut" o% t"eorigination o% su%%ering&

nd '"at* ons* is t"e noble trut" o% t"e cessation o% su%%eringK T"roug" t"e entire cessation o%ignorance cease ,olitional %orationsC t"roug" t"e cessation o% ,olitional %orations* consciousness@ (and so on) @ t"e cessation o% t"e '"ole ass o% su%%ering& T"is* ons* is called t"e cessation o%su%%ering&;42

8 T"e entire %orula consisting o% t"e t'el,e %actors is %ound at t"e end o% t"is essayH enerally t"e t'o Pali 'ords anu3+ma and paṭi3+ma are translated as direct order; and re,erse order&;

+o'e,er* it is not uite correct to say re,erse order*; %or t"at eans %ro t"e end to'ards t"e beginning or int"e opposite order& Bot" t"e arising and t"e ceasing o% t"e %actors o% dependent origination are %ro beginningto end& $or instance* 'it" t"e arising o% ignorance arise ,olitional %orations and so on& ?it" t"e ceasing o%ignorance cease ,olitional %orations* and so on&

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Md 2&44 D"aacaappa,attana Sutta* /in !40J42C S / A20&42 ! 4.&

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!t is no' abundantly clear %ro t"e %oregoing t"at t"e paicca3saupp9da* 'it" its t'el,e %actors*is t"e teac"ing o% t"e Budd"a and not* as soe are inclined to t"in* t"e 'or o% soe 'riters on t"eD"aa o% later ties& !t is unreasonable* e,en dangerous* to rus" to conclusions 'it"out %ullyunderstanding t"e signi%icance o% t"e paicca3saupp9da&

Dependent origination* or t"e doctrine o% conditionality* is o%ten e5plained in se,erely practicalters* but it is not a ere pragatical teac"ing* t"oug" it ay appear to be so* o'ing to suc"

e5planation resorted to %or bre,ity>s sae& T"ose con,ersant 'it" t"e Tipiaa (t"e Budd"ist Pali1anon) no' t"at in t"e teac"ings o% t"e paicca3saupp9da is %ound t"at '"ic" brings out t"e basicprinciples o% no'ledge ñāṇa! and 'isdo paññā! in t"e saddhamma* t"e ood Ia'& !n t"is teac"ingo% t"e conditionality o% e,eryt"ing in t"e 'orld* t"at is t"e %i,e aggregates* can be realied t"eessence o% t"e Budd"a>s outloo on li%e& So i% t"e Enlig"tened One>s e5planation o% t"e 'orld is to berig"tly understood* it "as to be t"roug" a %ull grasp o% t"is central teac"ing sued up in t"edictu: "e dhammā hetuppa&havā @; re%erred to abo,e&

T"e doctrine o% paicca3saupp9da is not t"e 'or o% soe di,ine po'erC it is not a creation&?"et"er a Budd"a arises or not t"e %act is:

?"en t"is is* t"at coes to beC

?it" t"e arising o% t"is* t"at arises&?"en t"is is not* t"at does not coe to beC?it" t"e cessation o% t"is* t"at ceases&;4-

T"is conditionality goes on %ore,er* uninterrupted and uncontrolled by any e5ternal agency or po'ero% any sort& T"e Budd"a disco,ered t"is eternal trut"* sol,ed t"e riddle o% li%e* unra,elled t"eystery o% being by copre"ending* in all its %ullness* t"e paicca3saupp9da 'it" its t'el,e %actors*and e5pounded it* 'it"out eeping bac anyt"ing essential* to t"ose '"o yet "a,e su%%icientintelligence to 'is" %or lig"t&

%! %gnorance (Avijjā)

Iet us no' deal 'it" t"e t'el,e actors o% t"e paicca3saupp9da* one by one* in due order& T"e %irstpoint %or discussion is avijjā Sanskrit% avid"ā!% ignorance& M+ha* delusion and aññāṇa* non3no'ledge*are synonys %or avijjā& ?"at is a,i##9K !t is t"e non3no'ledge o% t"e Supree Enlig"tenent& !not"er 'ords* not no'ing t"e $our Foble Trut"s& !t is also not3no'ing dependent origination&O'ing to t"is nescience* t"e uninstructed 'orldling entertains 'rong ,ie's& +e regards t"eiperanent as peranent* t"e pain%ul as pleasant* t"e soulless as soul* t"e godless as god* t"eipure as pure* and t"e unreal as real& $urt"er* a,i##9 is t"e non3perception o% t"e congloeratenature o% t"e %i,e aggregates pañcakkhandhā!* or ind and body&

!gnorance or delusion is one o% t"e root causes o% all un'"olesoe actions* all oral de%ileentsakusa3a!& ll concei,able 'rong notions are t"e result o% ignorance& !ndependently o% t"is cro'ning

corruption no e,il action* '"et"er ental* ,erbal or p"ysical* could be per%ored& T"at is '"yignorance is enuerated as t"e %irst lin o% t"e c"ain o% t"e t'el,e%old paicca3saupp9da&Fe,ert"eless* ignorance s"ould not be regarded as a prima causa* a %irst beginning* or an ultiateorigin o% t"ings& !t is certainly not t"e %irst causeC t"ere is no conception o% a %irst cause in Budd"istt"oug"t& T"e doctrine o% paicca3saupp9da can be illustrated by a circle* %or it is t"e cycle o%e5istence* &havacakka& !n a circle any gi,en point ay be taen as t"e starting point& Eac" and e,ery%actor o% t"e paicca3saupp9da can be #oined toget"er 'it" anot"er o% t"e series* and t"ere%ore nosingle %actor can stand by itsel% or %unction independently o% t"e rest& ll are interdependent andinseparable& Fot"ing is independent* or isolated& Dependent origination is an unbroen process& !nt"is process not"ing is stable or %i5ed* but all is in a '"irl& !t is t"e arising o% e,er c"anging conditions

4- F H !! -2&

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dependent on siilar e,anescent conditions& +ere t"ere is neit"er absolute non3e5istence norabsolute e5istence* only bare p"enoena roll on suddhadhammā pavattanti!&

!gnorance* t"e %irst %actor o% t"e series* t"ere%ore* is not t"e sole condition %or ,olitional %orations*t"e second %actor saṅkhāra!& tripod* %or instance* is supported by its t"ree legsC it stands uprig"t

because o% t"e interdependence o% t"e legs& !% one gi,es 'ay* t"e ot"er t'o %all to t"e groundunsupported& So* too* t"e %actors o% t"is paicca3saupp9da support one anot"er in ,arious 'ays&

%%! &olitional 'orations (Saṅkhārā)

Avijjāpacca"ā saṅkhārā* dependent on ignorance arise rebirt"3producing ,olitional %orations&; T"eter sa"9ra "as also anot"er eaning& !n t"e stateent* sa&&e saṅkhārā aniccā; or aniccā vatasaṅkhārā; (all copounded t"ings are iperanent)* t"e ter saṅkhārā; applies to all copoundedand conditioned t"ings* i&e& all t"ings t"at coe into being as t"e e%%ect o% causes and conditions and'"ic" t"esel,es act as causes and conditions in turn to gi,e rise to ot"er e%%ects& !n t"e paicca3saupp9da* "o'e,er* sa"9r9 is restricted to ean siply all good and e,il actions kusa3a-akusa3akamma!* all actions* p"ysical* ,erbal and ental kā"a-saṅkhāra% vac4-saṅkhāra% and citta-saṅkhāra! '"ic"'ill bring about reactions& !t is di%%icult to gi,e a satis%actory Englis" eui,alent to t"e ter saṅkhāra&

Iet us* t"ere%ore* understand it in t"is conte5t as rebirt"3producing ,olitional acti,ities* or ,olitional%orations* or siply as aa&

!gnorance* a,i##9* '"ic" "as taen root in an is t"e blindness t"at pre,ents a an %ro seeing "isactions as t"ey really are* and so allo's cra,ing to dri,e "i on to %urt"er actions& !% t"ere 'ere noignorance* t"ere 'ould be no suc" actions& !n t"e absence o% actions conditioned by ignorance* t"ere'ill be no rebirt"* and t"e '"ole ass o% su%%ering 'ill cease& !n order to e5epli%y "o' t"e t'el,e%actors o% t"e paicca3saupp9da act upon a connected seuence o% li,es* t"e %orula "as beenconcei,ed as e5tending o,er t"ree consecuti,e e5istencesLpast* present and %uture&

!gnorance and ,olitional %orations belong to t"e pre,ious birt"& ?"olesoe sa"9ras arecapable o% bringing about a good rebirt"* i&e& birt" in a good state o% e5istence& Mn'"olesoe

sa"9ras can cause a bad rebirt" or birt" in an e,il state o% e5istence& !t ust be entioned t"at allsa"9ras* all good and e,il actions* "a,e ignorance as condition& +ere a uestion ay be raised as to"o' actions conditioned by ignorance could bring about good rebirt"&

ll attainent o% good kusa3a!* %ro t"e state o% ,irtuous 'orldling ka3"āṇaputhujjana! and t"elesser strea3'inner; c$5as+tāpanna! to t"at o% t"e consuate one arahat!* is due to t"e balance o%insig"t o,er delusion and o% detac"ent o,er cra,ing& ood actions are t"e direct conseuence o%'"ate,er clear understanding t"ere ay be in t"e doer& !t is not because o% delusion and cra,ing t"ata an gi,es up illing* etc&* but because "e "as t"e 'isdo to see t"e e,il conseuences o% suc"actions and also because "e is o,ed by suc" ualities as copassion and ,irtue& !t is not possible*e5cept %or t"e per%ect ones* to act %ro coplete insig"t or detac"ent& To t"e generality o% en suc"

no'ledge is unt"inable& s Eddington says* !% =to no'> eans =to be uite certain o%> t"e ter iso% little use to t"ose '"o 'is" to be undogatic&; 4A nd i% to be detac"ed eans to be neutralal'ays* suc" detac"ent is %or t"e iper%ect uite ipossible and eaningless& But occasionaldetac"ent is possible* and a easure o% no'ledge adeuate %or understanding t"e good isa,ailable %or an intelligent an o% ,irtue* %or producing actions t"at are 'ise and unsoiled by t"eyearning %or re'ards in t"is li%e& T"ere is uc" t"at is done in t"e 'orld today 'it" no "ope o%re'ard* or recognition* out o% copassion or %or t"e %urt"erance o% no'ledge and peace& Suc"actions de%initely are based on no'ledge and detac"ent* not per"aps in t"e dogatic* sc"olastic*or erely etap"ysical sense* but in t"e lig"t o% sane* undogatic t"oug"t& ood actions ay 'ell"a,e ulterior oti,es* %or instance* t"e yearning %or t"e %ruits o% t"e goodC but e,en in suc" instances*t"oug" tainted by greed and to t"at e5tent by delusion* t"ere are in suc" good actions* %or instance in

liberality* t"e detac"ent to let go and t"e no'ledge o% seeing t"e e,ils o% not gi,ing at all* and t"e4A Eddington* The 6hi3+s+ph" +# 6h"sica3 Science (1abridge Mni,ersity Press* 4H-H)&


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ad,antage o% gi,ing& T"e presence o% cra,ing and ignorance in a person does not ean t"at "e canne,er act 'it" insig"t and detac"ent&

Fo' it ust also be understood t"at alt"oug" an is capable o% per%oring good actions unsoiled by strong desire %or re'ards in t"is li%e* t"ere ay be in "i* unconsciously 'oring* a tenderlonging %or good rebirt"* or a %eeling o% desire %or re'ards in t"e "erea%ter& gain* t"oug" "e ay bedoing an action out o% copassion and 'it"out any ulterior oti,es* "e ay still be lacing in %ull

a'areness o% t"e real nature o% li%eLits being iperanent* sorro'3stricen* and ,oid o% an abidingentity or soul& T"is non3no'ledge o% t"e real nature o% li%e* t"oug" not so gross and strong as t"edelusion t"at induces a "einous act* can yet induce aically '"olesoe action leading to a goodrebirt"& good rebirt" e,en in t"e "ea,ens* is* "o'e,er* teporary* and ay be %ollo'ediediately by an un"appy rebirt"&

Suc" non3no'ledge oti,ates and colours t"e good act& !%* %or instance* t"e per%orance o% goodactions is oti,ated by t"e desire %or t"e resultant "appiness in a good rebirt" in a "ea,enly real*or on eart"* t"en t"at is t"e ignorance o% t"e iperanence and unsatis%actory nature o% all e5istence*'"ic" becoes a condition o% good rebirt"* i&e& and induceent or support condition upanissa"a pacca"a!& !n t"ese* and ot"er 'ays* ignorance ay act as a condition o% good rebirt" by oti,ating or

colouring good ,olitional acti,ities saṅkhārā! o% a undane 3+ki"a! nature& Suc" is t"e intrinsicnature o% ignorance&

!gnorance o% t"e real nature o% li%e is priarily t"e ignorance o% t"e $our Foble Trut"s& !t is because o% t"is non3no'ledge o% t"e trut"s t"at beings tae birt" again and again&

Says t"e Budd"a:

ons* it is t"roug" not understanding* not penetrating t"e $our Foble Trut"s t"at 'e "a,erun so long* 'andered on so long in t"is long long 'ay* bot" you and ! @ But '"en t"ese $ourFoble Trut"s are understood and penetrated* rooted out is t"e cra,ing %or e5istence* destroyedis t"at '"ic" leads to rene'ed becoing* and t"ere is no ore coing to be&;47

Only t"e actions o% one '"o "as entirely eradicated all t"e latent tendencies anusa"a!* and all t"e,aried rai%ications o% sorro'>s cause* are incapable o% producing rebirt"C %or suc" actions areissueless& +e is t"e arahat* 1onsuate One* '"ose clarity o% ,ision* '"ose dept" o% insig"tpenetrates into t"e deepest recesses o% li%e* in '"o cra,ing "as uite ceased t"roug" cogniing t"etrue nature t"at underlies all appearance& +e "as transcended all appearance& +e "as transcended allcapacity %or error t"roug" t"e per%ect iunity '"ic" penetrati,e insig"t* vipassanā* alone can gi,e&+e is* t"ere%ore* released %ro ignorance avijjā! and "is actions no ore bring about rebirt"&

%%%! $onsciousness (Viññāṇa)

Saṅkhārapacca"ā viññānaṃ* dependent on rebirt"3producing ,olitional %orations (belonging to t"epre,ious birt")* arises consciousness (re3lining or rebirt" consciousness)&; To e5press it in anot"er'ay* dependent on t"e aa or good and e,il actions o% t"e past* is conditioned t"e conscious li%ein t"is present birt"& 1onsciousness* t"ere%ore* is t"e %irst %actor nidāna!* or %irst o% t"e conditioninglins belonging to t"e present e5istence& ,i##9 and sa"9r9* ignorance and ,olitional %orations

belonging to t"e past* toget"er produce viññāṇa* consciousness in t"is birt"& ?e read in t"ea"9nid9na Sutta o% t"e DQg"a Fi9ya* "o' once ignorance and cra,ing are destroyed* good ande,il actions no ore coe into being* conseuently no ore rebirt" consciousness 'ill spring upagain in a ot"er>s 'ob&; +ence it is clear t"at rebirt" is caused by one>s o'n good and e,ilactions* and is not 'or o% a supree being* a 1reator od* nor is it due to ere c"ance&

s t"is consciousness or ,iRR9a is t"e %irst in t"e strea o% consciousness citta-santati! belongingto one single e5istence &hava!* it is also no'n as paṭisandhi-viññāṇa* re3lining consciousness& T"e

47 D !! H0C S / A-0C /in ! 22H&

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ter paṭisandhi literally eans re3lining* re3uniting* re3#oining& !t is re3birt"* re3entry into t"e 'ob&Nebirt" is t"e arising* t"e coing to be* t"e being born* in t"e %uture paṭisandh4ti ā"atiṃ uppatti!& !t iscalled re3uniting because o% its lining bac t"e ne' e5istence to t"e old &havantara paṭisandhānat+ paṭisandh4ti vuccati!& T"e #oining o% t"e ne' to t"e old is t"e %unction o% re3uniting or re3lining&T"ere%ore* it is said* t"e %unction o% re3uniting is t"e #oining toget"er o% (one) e5istence 'it" (anot"er)e5istence &havat+ &havassa paṭisandhānaṃ paṭisandhi kiccaṃ!& 6aṭisandhi-viññāṇa is t"e aa resultant

consciousness vipāka viññāṇa! present at rebirt"* connecting t"e ne' e5istence 'it" t"e iediatelypreceding one* and t"roug" t"at 'it" t"e entire past o% t"e being; reborn& T"is resultantconsciousness is due to pre,ious rebirt"3producing ,olitional %orations saṅkhārā or kamma!&

!n t"e neR#asapp9ya Sutta*4. t"e vipāka viññaṇa is re%erred to as saṃvattanikaṃ viññāṇaṃ* t"econsciousness t"at lins on* t"at proceeds in one li%e as ,ip9a %ro t"e aa in t"e %orer li%e&

?"en it is said* t"e consciousness t"at lins on*; it does not ean t"at t"is consciousness abidesunc"anged* continues in t"e sae state 'it"out peris"ing t"roug"out t"is cycle o% e5istence&1onsciousness is also conditioned* and t"ere%ore is not peranent& 1onsciousness also coes into

being and passes a'ay yielding place to ne' consciousness& T"us t"is perpetual strea o%consciousness goes on until e5istence ceases& E5istence in a 'ay is consciousness& !n t"e absence o%

consciousness no being; e5ists in t"is sentient 'orld&!n t"e Budd"ist doctrine o% rebirt" t"e t"ird %actor reuired %or rebirt"* t"e 'andha&&a* is called t"e

rebirt" consciousness*; '"ic" is anot"er ter %or t"e paṭisandhi-viññāṇa* relining consciousness&4

T"ere is t"e last oent o% consciousness cuti citta! belonging to t"e iediately pre,ious li%e&!ediately %ollo'ing t"e cessation o% t"at consciousness t"ere arises t"e %irst oent o%consciousness o% t"e present birt"* '"ic" as stated abo,e* is tered relining consciousnesspaṭisandhi-viññāṇa!& Bet'een t"ese t'o oents o% consciousness* "o'e,er* t"ere is no inter,al*t"ere is no antarā&hava or antarā&hava-satta* '"ic" eans eit"er a being in t"e 'ob or a being in

bet'een t"e state o% deat" and t"at o% rebirt"*; as soe o% t"e a"9y9na sc"ools o% t"oug"t aintainasti antar &havah!&48 !t s"ould be clearly understood t"at t"is relining consciousness is not a sel%; ora soul; or an ego entity t"at e5periences t"e %ruits vipāka! o% good and e,il deeds& T"e a"9ta"93sa"aya Sutta records t"e %ollo'ing incident:

During t"e tie o% t"e Budd"a t"ere 'as a on called S9ti '"o "eld t"e %ollo'ing ,ie': !n so%ar as ! understand t"e D"aa taug"t by t"e Budd"a* it is t"e sae consciousness t"attransigrates and 'anders about (in rebirt")&;

T"e ons '"o "eard o% t"is tried to dissuade S9ti* saying* Do not* brot"er S9ti* spea t"us* donot isrepresent t"e IordC neit"er is isrepresentation o% t"e Iord proper* nor 'ould t"e Iord speat"us& $or* brot"er S9ti* in any a %igure is dependent origination spoen o% in connection 'it"consciousness by t"e Iord* saying: =part %ro condition t"ere is no origination o% consciousness&>;

But S9ti 'ould not c"ange "is ,ie'& T"ereupon t"e ons reported t"e atter to t"e Budd"a*

'"o suoning "i* spoe to "i t"us:!s it true* as is said* t"at a pernicious ,ie' lie t"is "as arisen in you* S9ti: =!n so %ar as !

understand t"e D"aa taug"t by t"e Iord* it is t"is consciousness itsel% t"at runs on* %ares on* notanot"er>K;

E,en so do !* Iord* understand t"e D"aa taug"t by t"e Iord: =!t is t"is consciousness itsel%t"at runs on* %ares on* not anot"er&>;

?"at is t"is consciousness* SatiK;

4.

F 40.&4 F -8 ! 2.7J..&48 Ian9,at9ra Stra&

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!t is t"at '"ic" e5presses* '"ic" %eels vad+ vede""+! and e5periences t"e result o% good and e,ildeeds no' "ere* no' t"ere&;

But to '"o* %oolis" an* "a,e you "eard e teac"ing t"e D"aa in t"is 'ayK +a,e ! not inany 'ays e5plained consciousness as arising out o% conditions* t"at apart %ro conditions t"ere isno arising o% consciousnessK But no' you* %oolis" an* isrepresent e because o% your o'n 'ronggrasp&;4H

T"e Budd"a t"en e5plained t"e di%%erent types o% consciousness and ade clear* by eans o%e5aples* "o' consciousness arises depending on conditions&

!n t"e 'ords o% t"e Budd"a* t"e paicca3saupp9da is a ,ery deep and intricate doctrine* and int"is di%%icult doctrine t"e ost subtle and deep point* di%%icult to grasp* is t"is t"ird lin*consciousness* ,iRR9a or paisand"i3,iRR9aC %or it is t"is lin t"at e5plains rebirt"&

%&! entality*ateriality

Viññāṇapacca"ā nāma-r$paṃ* dependent on consciousness arises entality3ateriality&; T"e ternāma "ere stands %or t"e ental states cetasika!* in ot"er 'ords* t"e t"ree ental groups: naely*

%eeling vedanākkhandha!* perception saññākkhandha!* and ,olitional or ental %orationssaṅkhārakkhandha!&

T"e so called being; satta% St& sattva! is coposed o% %i,e aggregates or groups pañcakkhandha!Cnaely* p"ysical body* %eeling* perception* ,olitional %orations* and consciousness r$pa% vedanā%saññā% saṅkhārā and viññāṇa!& !% consciousness is taen as t"e ind* t"en %eeling* perceptions and,olitional %orations are t"e concoitants or %actors o% t"at ind& Fo' '"en 'e say dependent onconsciousness arises nāma-r$pa* entality3ateriality* ateriality eans t"e p"ysical body* itsorgans* %aculties* and %unctions& entality eans t"e %actors o% t"e ind entioned abo,e& !n ot"er'ords* viññāṇa-pacca"ā nāma-r$paṃ eans dependent on consciousness arise t"e t"ree entalconcoitants (%eeling* perception* and ,olitional %orations) t"at copose entality* along 'it" t"econascent aterial body in its %irst ebryonic stage&

1onsciousness and its %actors citta-cetasika! are al'ays interrelated and interdependent&1onsciousness cannot arise and %unction independently o% its %actors* nor can t"e %actors arise and%unction 'it"out consciousness& T"ey arise siultaneously sahajāta-pacca"a! and "a,e noindependent e5istence&

&! The Si+,old Base

0āma-r$papacca"ā sa5ā"atanaṃ* dependent on entality3ateriality arises t"e si5%old base*; t"e %i,ep"ysical sense organsLeye* ear* nose* tongue* and bodyLand t"e ind base manā"atana!& Manā"atana is a collecti,e ter %or t"e any di%%erent classes o% consciousness* i&e& %or t"e %i,e inds

o% sense3consciousness and t"e any inds o% ind3consciousness& +ence* %i,e bases are p"ysicalp"enoena* naely eye* ear* nose* tongue* and bodyC and t"e si5t"* ind base* is identical 'it"consciousness&20

T"e %unction o% ,iRR9a* consciousness* is ,aried& T"e t"ird %actor o% t"e c"ain is ade no'n tous as ,iRR9aC no' "ere again 'e "ear o% a si5t" base* an9yatana* '"ic" is identical 'it"consciousness& But "ere by an9yatana di%%erent types o% consciousness are eant& !t s"ould be

borne in ind t"at consciousness is not soet"ing t"at is peranent and e,erlasting& !t undergoesc"ange* not reaining t"e sae %or t'o consecuti,e oentsC it coes into being and iediatelypasses a'ay yielding place to a ne' consciousness& T"ese ental p"enoena are* as it 'ere* only

4H F -8F ! 278&20 Fyan9tiloa T"era* 7undamenta3s +# 2uddhism (1olobo* 4HAH)* p&.&

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t"e di%%erent aspects o% t"ose units o% consciousness '"ic" lie lig"tning e,ery oent %las" up andiediately t"erea%ter disappear %ore,er&;24

!% t"ere 'ere no n9a3rpa (entality3ateriality)* no saU9yatana (si5%old base) could arise&Because o% rpa* t"e p"ysical sense organs* eye* ear* etc& appear* and because o% an9yatana(di%%erent types o% consciousness) t"e p"ysical sense organs %unction& T"us n9a3rpa andsaU9yatana are inescapably interrelated and interdependent&

&%! $ontact

Sa5ā"atanapacca"ā phass+% dependent on t"e si5%old base arises contact&; !n t"e preceding proposition'e sa' t"e si5%old base or ā"atanas* eye* ear* etc&C t"ey are internal bases ajjhattika-ā"atana!& E5ternalto one>s aterial body* t"ere are t"e corresponding %i,e sense ob#ectsL%or* sound* sell* taste* andtactile ob#ectsLand %urt"er* t"e ental ob#ects& T"ese are no'n as t"e si5 e5ternal bases &āhira-ā"atana!& T"ese e5ternal bases are %ood %or our internal bases& +ence t"ey are interrelated& lt"oug"t"ere is t"is %unctional relations"ip bet'een t"ese si5 sense organs and t"eir ob#ects* a'arenesscoes 'it" ,iRR9a or consciousness& +ence it is said* !% consciousness arises because o% eye and%ors it is tered ,isual consciousness&;

Fo' '"en eye and %ors are bot" present* ,isual consciousness arises dependent on t"e&Siilarly 'it" ear and sounds* and so on* do'n to ind and ental ob#ects (ideas)& gain* '"en t"et"ree* naely* eye* %ors* and eye3consciousness coe toget"er* it is t"eir coincidence t"at is calledcontact; (or ipression)& $ro contact t"ere arises %eeling* and so on&22

T"us it is clear t"at contact phassa! is conditioned by bot" t"e internal si5%old base ajjhattika-ā"atana! and t"e e5ternal si5%old base &āhira-ā"atana!&

!n brie%* dependent on t"e si5%old base arises contact or ipressions*; eans: T"e ,isual contactconditioned by t"e eyeC t"e sound contact conditioned by t"e earC t"e sell contact conditioned byt"e noseC t"e taste contact conditioned by t"e tongueC t"e bodily contact conditioned by t"e bodyC t"eental contact conditioned by t"e ind&

&%%! 'eeling (Vedanā)

6hassa pacca"ā vedanā* dependent on contact arises %eeling&; $eeling is si5%old: %eeling born o% ,isualcontactC %eeling born o% sound contactC %eeling born o% sell contactC %eeling born o% taste contactC%eeling born o% body contact* and %eeling born o% ental contact&

$eeling ay be pleasurable sukha!* pain%ul dukkha!* or neutral* i&e& neit"er pleasurable nor pain%uladukkhamasukha 8 upekkhā!&

s stated in t"e preceding clause* sense ob#ects can ne,er be cognied by t"e particular sensiti,ity'it"out t"e appropriate ind o% consciousness* but '"en t"ese t"ree %actors coe toget"er* t"ere

arises contact& ?it" t"e arising o% contact* siultaneously t"ere arises %eeling ( vedanā) and it canne,er be stopped by any po'er or %orce& Suc" is t"e nature o% contact and %eeling& T"e e5periencingo% desirable or undesirable aa3results o% good and e,il actions per%ored "ere or in a pre,ious

birt"* is one o% t"e prior conditions due to '"ic" %eeling can arise&

Seeing a %or* "earing a sound* selling an odour* tasting a %la,our* touc"ing soe tangible t"ing*cogniing a ental ob#ect (idea)* 'e e5perience %eelingC but it cannot be said t"at all beingse5perience t"e sae %eeling 'it" t"e sae ob#ect& n ob#ect* %or instance* '"ic" ay be %elt agreeable

by one* ay be %elt unpleasant by anot"er* and neutral by still anot"er& $eeling also ay di%%er inaccordance 'it" circustances& sense ob#ect '"ic" once e,oed unpleasant %eelings in us aypossibly produce pleasant %eelings in us under di%%erent circustances* in a totally di%%erent

24 !bid&* p& .7&22 ad"upiVia Sutta* F 48* and a"9ta"9sa"aya Sutta* F -8&

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bacgroundLgeograp"ical condition* cliatic conditions* etc& T"us 'e learn "o' %eeling isconditioned by contact&

&%%%! $ra-ing (Taṇhā)

Vedanāpacca"ā taṇhā* dependent on %eeling arises cra,ing&; 1ra,ing "as its source* its genesis* its risein %eeling& ll %ors o% appetite are included in taṇhā& reed* t"irst* desire* lust* burning* yearning*

longing* inclination a%%ection* "ouse"old lo,eLt"ese are soe o% t"e any ters t"at denote ta"9*'"ic" in t"e 'ords o% t"e Budd"a is t"e leader to becoing &havanetti!& Becoing* '"ic" ani%estsas du"a* as su%%ering* %rustration* pain%ul e5citeent* is our o'n e5perience& T"e eney o% t"e'"ole 'orld is lust or cra,ing t"roug" '"ic" all e,ils coe to li,ing beings& T"roug" clearunderstanding o% cra,ing* t"e origin o% cra,ing* t"e cessation o% cra,ing* t"e true 'ay o% practiceleading to t"e cessation o% cra,ing* one disentangles t"is tangle&

?"at t"en is cra,ingK !t is t"is cra,ing '"ic" causes re3becoing* rebirt"* accopanied bypassionate pleasure* and %inding %res" delig"t no' "ere* no' t"ere* naely* cra,ing %or sensepleasures kāma-taṇhā!* cra,ing %or continued e5istence* %or becoing &hava-taṇhā!* and cra,ing %ornon3e5istence* %or sel%3anni"ilation vi&hava-taṇhā!&2- ?"ere does cra,ing arise and tae rootK ?"ere

t"ere is t"e delig"t%ul and t"e pleasurable* t"ere cra,ing arises and taes root& $ors* sounds* sells*tastes* bodily contacts* and ideas are delig"t%ul and pleasurable* t"ere cra,ing arises and taes root&;2A

1ra,ing* '"en obstructed by soe cause* is trans%ored into 'rat" and %rustration& $rocra,ing arises grie%* %ro cra,ing arises %ear& To one %ree %ro cra,ing t"ere is no grie%& ?"ence%earK;27

an is al'ays attracted by t"e pleasant and t"e delig"t%ul* and in "is searc" %or pleasure "eceaselessly runs a%ter t"e si5 inds o% sense ob#ects and clings to t"e& +e little realies t"at noaount o% %ors* sounds* sells* tastes* tangibles* and ental ob#ects 'ill e,er satis%y t"e eye* ear*nose* tongue* body* and ind& !n t"is intense t"irst %or eit"er possessions or t"e grati%ication o%

desires* "e gets bound to t"e '"eel o% saGs9ra* is t'isted and torn bet'een t"e spoes o% agony* andsecurely closes t"e door to %inal deli,erance& T"e Budd"a 'as ost ep"atic against t"is ad rus"*and 'arned:

Pleasure is a bond* a #oy t"at>s brie%*O% little taste* leading to dra'n3out pain&T"e 'ise no' t"at t"e "oo is baited&;2.

ll undane pleasures are %leetingC lie sugar3coated pills o% poison t"ey decei,e us* insidiously'oring "ar& s stated abo,e* '"ene,er cra,ing %or t"ese ob#ects is connected 'it" sensualpleasures* it is called sensuous cra,ing&; ?"en it is associated 'it" t"e belie% in eternal personale5istence* t"en it is called cra,ing %or continued e5istence&; T"is is '"at is no'n as sassata-diṭṭhi or

eternalis& ?"en cra,ing is associated 'it" t"e belie% in sel%3anni"ilation at deat"* t"en it is calledcra,ing %or sel%3anni"ilation; vi&hava-taṇhā!C t"is is '"at is no'n as uccheda-diṭṭhi or ni"ilis&

1ra,ing is conditioned not only by pleasurable and agreeable %eelings* but by un"appy andunpleasant %eelings* too& an in distress cra,es and t"irsts to get rid o% it* and longs %or "appinessand release& To e5press it in anot"er 'ay* t"e poor and t"e needy* t"e sic and t"e disabled* in brie%*all su%%erers* cra,e %or "appiness* security* and solace& On t"e ot"er "and* t"e ric"* t"e "ealt"y* '"o"a,e not glipsed t"e su%%erings o% t"e distressed* and '"o are already e5periencing pleasure* alsocra,e& T"ey cra,e and long %or ore and ore pleasures& T"us cra,ing is insatiable& s cattle go in

2- S / A24&2A

DF 22D !! -08J-0H&27 D"p 24.&2. Sn .4&

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searc" o% %res" pasture so do people go in uest o% %leeting pleasures* constantly seeing %uel %or t"isli%e3%lae& T"eir greed is inordinate&

ll is burning* all is in %laes&; nd '"at is t"e all; t"at is in %laes* t"at is burningK T"e %i,esense organs and t"e %i,e sense ob#ects are burning& ind and t"oug"ts are burning& T"e %i,eaggregates o% grasping pañca upādānakkhandha! are burning& ?it" '"at are t"ey burningK ?it" t"e%ire o% cra,ing* 'it" t"e %ire o% "ate* 'it" t"e %ire o% delusion&;2

%ire eeps burning so long as t"ere is %uel& T"e ore %uel 'e add* t"e ore it burns& !t is t"esae 'it" t"e %ire o% li%e&

1ra,ing is an insatiable %ire and no %ire is e,er contented& Suc" is t"e nature o% t"is corruption t"atspreads rig"t up to t"e "ig"est plane o% e5istence &hava''a! 'it" respect to sp"eres* and rig"t up tot"e '+tta&h$ citta* t"e t"res"old o% saint"ood* 'it" respect to ind3%lu5& ?"ere t"ere is no sel%3desire*t"ere indeed* is no sense desire eit"erC and '"ere t"ere is no sel%3desire t"ere all ill dies out lie a%lae '"ose %uel is spent&

!t is only '"en su%%ering coes as its conseuence* and not be%ore* t"at one realies t"e,iciousness o% t"is poisonous creeper o% cra,ing '"ic" 'inds itsel% round all '"o are not ara"ats or

per%ectly pure ones '"o "a,e uprooted its tap3root* ignorance& T"e ore 'e cra,e* t"e ore 'esu%%erC sorro' is t"e tribute 'e "a,e to pay %or "a,ing cra,ed& ?"ere%ore* no' t"is cra,ing as our%oe "ere* in saGs9ra* t"at guides us to continued and repeated sentient e5istence* and so builds t"e+ouse o% Being&;

T"e Budd"a on attaining %ull enlig"tenent spoe t"ese #oy%ul 'ords:

Nepeated birt"s are eac" a torent*Seeing but not %inding t"e =+ouse Builder*>! 'andered t"roug" any a saGs9ric birt"&O +ouse Builder* t"ou art seen*T"ou 'ilt not rebuild t"e "ouse&

ll t"y ra%ters "a,e been s"attered*Deolis"ed "as t"y ridge pole been&y ind "as no' attained t"e un%ored Fibb9na*T"e e5tinction o% cra,ing is ac"ie,ed&;28

%.! $linging

Taṇhāpacca"ā upādānaṃ dependent on cra,ing arises clinging&; T"is is t"e ental state t"at clings to*or grasps* t"e ob#ect e,en as a piece o% ra' eat t"at stics to a saucepan& Because o% t"is clinging*'"ic" is described as cra,ing in a "ig" degree* an becoes a sla,e to passion* and %alls into t"e net"e "isel% "as ade o% "is passion %or pleasure* lie t"e caterpillar t"at spins itsel% a tangle in '"ic"it li,es&

Mp9d9na* clinging or attac"ent* is %our%old: (i) attac"ent to sensuous pleasures or sense desires(kāma-upādāna)C (ii) attac"ent to 'rong and e,il ,ie's (diṭṭhi-upādāna)C (iii) attac"ent to eree5ternal obser,ances* rites and rituals s43a&&ata-upādāna!C and (i,) attac"ent to sel% or a lasting soul3entity attavāda-upādāna!&

9āma "ere eans bot" t"e cra,ing and t"e cra,ed ob#ect ki3esa-kāma and vatthu-kāma! and '"ent"at cra,ing %or suc" desired ob#ects becoes intensi%ied* it is no'n as kāma-upādāna or clinging&an entertains t"oug"ts o% cra,ing* and in proportion as "e %ails to ignore t"e* t"ey gro' till t"eyget intensi%ied to t"e degree o% tenacious clinging&

2 /in ! -AJ-7& $or details see T"era Piyadassi* The 2uddha:s Ancient 6ath (BPS* 7t" ed&* 4H8)* p& 4.-&28 D"p 47-* 47A&

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ll t"e ,arious 'rong ,ie's diṭṭhi! t"at 'ere in e5istence during t"e tie o% t"e Budd"a can beincluded in anni"ilationis uccheda-diṭṭhi! and eternalis sassata-diṭṭhi!& To soe* especially to t"eintellectuals* at ties t"e gi,ing up o% a ,ie' t"at t"ey "a,e c"eris"ed is ore di%%icult t"an gi,ingup ob#ects o% sense& O% all 'rong ,ie's t"e clinging to a belie% in a soul or sel% or an abiding ego3entity attavāda-upādāna! is t"e strongest* %oreost and ost pernicious&

!t is not 'it"out good reason t"at t"e Budd"a re#ected t"e notion o% a sel% or soul attā!& !n t"is

con%lu5 o% ind and body '"ic" undergoes c"ange 'it"out reaining t"e sae %or t'o consecuti,eoents* t"e Budd"a could not see a lasting* indestructible soul& !n ot"er 'ords* "e could locate noabiding soul in t"is e,er3c"anging being&; T"e aster* t"ere%ore* ep"atically denied an att9 eit"erin t"e %i,e aggregates (aterial %or* %eeling* perception* ,olitional %orations* consciousness) orelse'"ere& ll t"is*; "e said* is ,oid o% an att9 or anyt"ing o% t"e nature o% an att9 suññaṃ idaṃattena vā attani"ena vā!&;2H !% t"is 'rong notion is got rid o%* all t"e e5isting 'rong and pernicious,ie's autoatically cease&

T"e aster>s clear in#unction to og"ar9#a is:

Suññat+ 3+kaṃ avekkhassu*m+'harāja sadā sat+attānudiṭṭhiṃ $hacca*evaṃ maccu tar+ si"ā

O og"ar9#a* e,er ind%ul*See t"e 'orld as ,oid&+a,ing eradicated t"e ,ie' o% a sel% One ay o,ercoe deat"&; (Sn 444H)

T"e doctrine o% anattā anātmā! is e5clusi,ely Budd"istic and is distinguis"able %ro e,ery ot"erreligion and p"ilosop"y& !t is t"e "eart and core o% t"e Budd"a>s teac"ing& !t 'as t"e recognition t"att"is sel% attā! is an illusion* a irage* t"at ade t"e Budd"a>s doctrine so singular and sore,olutionary&

ll t"e e5isting religions do belie,e in a soul or sel% and t"ey clai it to be all3po'er%ul* all3

per,ading* indestructible and peranent& To t"e belie,ers in a soul* soul is a peranent entity t"at"as taen root in all beings&

Soe say t"at t"is ātmā spreads t"roug"out t"e lengt" and breadt" o% t"e body lie oil in a sesaeseedC ot"ers say t"at it surrounds t"e body in t"e %or o% an iperceptible lig"t* '"ic" lig"t onepercei,es '"en cleansed o% all ipurities& Still ot"ers pro%ess t"at it is 'it"in us* lie a ge t'inlingin a caset& Still ot"ers say it is consciousness* or perception* or sensation* or ,olition and soeconclude t"at t"is 9t9 consists o% bot" ind and bodyLn9a and rpa&

Budd"is ad,ocates no suc" unc"anging entity or soul or 9t9& !n con,entional usage 'e speao% a being*; !*; etc&* but in t"e "ig"est sense t"ere e5ists no being;C t"ere is no !; personality&Eac" one o% us is t"e ani%estation o% "is or "er aic3%orce* and a coposition o% not"ing but an

e,er3c"anging con%lu5 o% ind and body& T"is ind and body separated %ro eac" ot"er losesoet"ing o% t"eir potency and cannot %unction alone inde%initely& But as a boat and a boatantoget"er cross t"e strea* and as a lae an ounted on t"e s"oulders o% a blind an reac" t"eirdestination* so ind and body '"en 'edded toget"er %unction best&

Mnceasingly does t"e ind and its %actors c"angeC and #ust as unceasingly* t"oug" at a slo'er rate*t"e body alters %ro oent to oent& T"e con%lu5 o% ind and body goes on as incessantly as t"e'a,es o% t"e sea* or as t"e Budd"ist say nadQ soto ,iya* lie a %lo'ing strea& T"us t"e being; orind and body* saṃsāra or t"e procession o% e,ents* is utterly %ree %ro t"e notion o% a j4vatma or paramātma* icrocosic soul or acrocosic soul&

2H F 22 ! 4-8&

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.! Becoing

;pādānapacca"ā &hav+* dependent on clinging arises becoing&; Becoing is t'o%old* and s"ould beunderstood as t'o processes: aa3process kamma-&hava! and aa3resultant process upapatti-&hava!& 9amma-&hava is t"e accuulated good and e,il actions* t"e aically acti,e side o% li%e&;;papatti-&hava is t"e aically passi,e and orally neutral side o% li%e*; and signi%ies t"e aa3resultant rebirt"3process in t"e ne5t li%e& T"e ne5t li%e ay be in any sp"ere or planeLt"at o%sensuous e5istence kāma-&hava!* t"at o% %or r$pa-&hava!* or t"at o% %orless e5istence ar$pa-&hava!&

!n t"e %irst clause avijjāpacca"ā saṅkhārā!* sa"9r9 is e5plained as good and e,il actions (aa)Ci% t"at is so* is it not repetiti,e to say t"at kamma-&hava* entioned "ere* also eans good and e,ilactionsK T"e paicca3saupp9da* 'e ust no'* is concerned not only 'it" t"e present li%e but 'it"all t"e t"ree li,esLpast* present* and %uture& Waa* or t"e good and e,il actions entioned in t"e%irst clause* belong to t"e pastLand on t"ose past actions t"e present li%e depends& T"e aa t"at isre%erred to "ere in t"is clause* upādānapacca"ā &hav+* belongs to t"e present li%e and t"at in turn causes%uture li%e& ;pādānapacca"ā &hav+ eaning clinging upādāna! is t"e condition o% t"e aa3process*or actions* and o% t"e aa3resultant rebirt" process&

.%! Birth (Jāi)2havapacca"ā jāti* dependent on becoing arises birt"&; +ere birt" eans not t"e actual c"ildbirt"*

but t"e appearance o% t"e %i,e aggregates (aterial %or* %eeling* perception* %orations* andconsciousness) in t"e ot"er>s 'ob& T"is process is conditioned by kamma-&hava&

T"e present birt" is broug"t about by t"e cra,ing and clinging aaL,olitions taṇhā-upādāna!o% t"e past birt"* and t"e cra,ing and clinging acts o% 'ill o% t"e present birt" bring about %uturerebirt"& ccording to t"e teac"ing o% t"e Budd"a* it is t"is aa3,olition t"at di,ides beings into"ig" and lo'&

Beings are "eirs o% t"eir deedsC bearers o% t"eir deeds* and t"eir deeds are t"e 'ob out o% '"ic"

t"ey spring*;

-0

and t"roug" t"eir deeds alone t"ey ust c"ange %or t"e better* reae t"esel,es*and 'in liberation %ro ill&

?e are reaping '"at 'e "a,e so'n in t"e pastC soe o% our reapings* 'e no'* 'e "a,e e,enso'n in t"is li%e& !n t"e sae 'ay* our actions "ere ould t"e "erea%ter* and t"us 'e begin tounderstand our position in t"is ysterious uni,erse& !% 'e* t"roug" our ignorance* cra,ing* andclinging in t"e long nig"t o% saGs9ric 'andering* "a,e not s"aped oursel,es as 'e are* "o' couldt"ere be suc" di%%erence and dissiilarity bet'een li,ing beings as 'e see in t"e 'orld todayK 1an'e concei,e o% a ind* a single ind* ,ast and con%used enoug" to plan out suc" a otley sentient'orld as surrounds usK

T"us aa is t"e corollary o% rebirt"* and rebirt"* on t"e one "and* is t"e corollary o% aa&

+ere it ay be ased: !% aa is t"e cause o% rebirt" and i% Budd"is ep"atically denies a soul ora transcendental ego* "o' does t"is aic process bring about rebirt"K

?ell* Fo %orce is e,er lost* and t"ere is no reason to t"in t"at t"e %orce ani%est in eac" being asind and body is e,er lost& !t e,er undergoes trans%orations& !t is c"anging no'* e,ery oent o%our li,es& For is it lost at deat"& T"e ,italiing ind %lu5 is erely reset& !t resets in conditions"aroniing 'it" itsel%* e,en as broadcast sounds reset in a recei,er tuned to t"e particular'a,elengt"& !t is t"e resetting o% t"is ,ital %lu5* in %res" conditions* t"at is called rebirt"& Eac" reborn

being starts 'it" a uniue set o% latent possibilities* t"e accuulated e5periences o% t"e past& T"at is'"y c"aracter di%%ers* '"y eac" endo's "isel% 'it" '"at t"eists call =gi%ts*> and in%initepossibilities&;-4

-0 F 4-7 !!! 20-&-4 Dr& 1assius & Pereira (later Wassapa T"era)* ?"at ! Belie,eK; 1e"3+n


16/23

T"ere is not"ing t"at passes or transigrates %ro one li%e to anot"er& !s it not possible to lig"t onelap %ro anot"er and in t"is process does any %lae pass %ro one to t"e ot"erK Do you not see t"econtinuity o% t"e %laeK !t is neit"er t"e sae %lae nor a totally di%%erent one&

T"e aic process kamma-&hava!* t"ere%ore* is t"e %orce in ,irtue o% '"ic" reaction %ollo'sactionsC it is t"e energy t"at* out o% a present li%e* conditions a %uture li%e in unending seuence&

Desire gi,es rise to deedC deed gi,es rise to resultC result e5"ibits itsel% as ne' corporealityendo'ed 'it" ne' desire& Deed is as ine,itably %ollo'ed by result as t"e body by its s"ado'& T"is iserely t"e uni,ersal natural la' o% conser,ation o% energy e5tended to t"e oral doain& s in t"euni,erse no energy can e,er be lost* so also in t"e indi,idual not"ing can be lost o% t"e resilient %orceaccuulated by desire& T"is resilient energy is al'ays transuted into %res" li%e and 'e li,e eternallyt"roug" our lust to li,e& T"e ediu* "o'e,er* t"at aes all e5istence possible is aa&;-2

.%%! /geing and Death (Jarāmaraṇa)

X9tipaccay9 #ar9araaG* dependent on birt" arise ageing and deat"*; and 'it" t"e naturallycoe sorro'* laentation* pain* grie%* and despair& Birt" is ine,itably %ollo'ed by ageing and deat"Cin t"e absence o% birt" t"ere 'ill be no ageing and deat"& T"us t"is '"ole ass o% su%%ering arisesdependent on t"e t'el,e%old dependent origination& geing and deat" are %ollo'ed by birt"* and

birt"* on t"e ot"er "and* is %ollo'ed by ageing and deat"& T"e pair t"us accopany eac" ot"er in be'ildering succession& Fot"ing undane is stillC it is all in %lu5& People build up 'is"%ul "opes andplans %or t"e orro'* but one day* sudden per"aps and une5pected* t"ere coes t"e ine,itable "our'"en deat" puts an end to t"is brie% span o% li%e* and brings our "opes to naug"t& So long as an isattac"ed to e5istence t"roug" "is ignorance* cra,ing* and clinging* %or "i deat" is not t"e %inal end&+e 'ill continue "is career o% '"irling along 'it" t"e '"eel o% e5istence* and 'ill be t'isted andtorn bet'een t"e spoes o% agony& T"us* looing around us in t"e 'orld at t"e di%%erent types o% enand 'oen* and at t"e di%%erences in t"eir ,arying %ortunes* 'e no' t"at t"ese cannot be due toere c"ance&

n e5ternal po'er or agency t"at punis"es t"e ill deeds and re'ards t"e good deeds o% beings "asno place in Budd"ist t"oug"t& Budd"ists do not resort to any especially graced person or pray to anyiperceptible indi,idual to grant t"e deli,erance& Fot e,en t"e supree Budd"a could redeet"e %ro saGs9ra>s bond& !n oursel,es lies t"e po'er to ould our li,es& Budd"ists arekammavādins* belie,ers in t"e e%%icacy o% actions* good and e,il&

ccording to t"e teac"ings o% t"e Budd"a* t"e direct cause o% t"e distinctions and ineualities o% birt" in t"is li%e is t"e good and e,il actions o% eac" indi,idual in past li,es& !n ot"er 'ords* eac"person is reaping '"at "e "as so'ed in t"e past& !n t"e sae 'ay* "is actions "ere ould "is"erea%ter&

!n all actions* good and e,il* ind is t"e ost iportant %actor& ll ental states "a,e ind as

t"eir %orerunnerC ind doinates* e,eryt"ing is ind3ade& !% one speas or acts 'it" a pollutedind* pain %ollo's "i in conseuence as t"e cart'"eel %ollo's t"e %oot o% t"e beast o% burden&; !nlie anner* in conseuence o% entations ade* 'ords spoen and deeds done 'it" a pure andplacid ind* "appiness %ollo's "i e,en lie t"e inseparable s"ado'&;--

an is al'ays c"anging eit"er %or good or %or e,il& T"is c"anging is una,oidable and dependsentirely on our o'n actions and en,ironent&

T"e 'orld sees to be iper%ect and ill3balanced& ?e are too o%ten con%ronted 'it" any adi%%iculty and s"ortcoing& People di%%er %ro one anot"er in any 'ays and aspects& ong us"uan beings* let alone t"e anial ingdo* 'e see soe born as iserable 'retc"es* sun in deepdistress and supreely un"appyC ot"ers born into a state o% abundance and "appiness en#oying a li%e

-2 Paul Da"le* Budd"ist Essays (Iondon* 4H08)* p& 447&-- --& D"p 4* 2&

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o% lu5ury and no'ing not"ing o% t"e 'orld>s 'oe& gain* a c"osen %e' are gi%ted 'it" een intellectand great ental capacity '"ile any are 'rapped in ignorance& +o' is it t"at soe o% us are

blessed 'it" "ealt"* beauty* sincere %riends* and aiable relati,es '"ile ot"ers are despicable'ealings* destitute and lonelyK +o' is it t"at soe are born to en#oy long li%e '"ile ot"ers passa'ay in t"e %ull bloo o% yout"K ?"y are soe blessed 'it" a%%luence* %ae* and recognitionK ?"yare soe c"osen %e' gi,en in %ull easure all t"e t"ings '"ic" "uan beings deser,e '"ile ot"ers

are utterly neglectedK T"ese are intricate probles t"at deand a solution&!% 'e but pause %or a oent and ipartially in,estigate and intelligently inuire into t"ings* 'e

'ill %ind t"at t"ese 'ide di%%erences are not t"e 'or o% an e5ternal agency or a super"uan being&?e 'ill %ind t"at 'e oursel,es are responsible %or our deeds '"et"er good or ill and t"at 'eoursel,es are t"e aers o% our o'n aa&

Says t"e Budd"a:

ccording to t"e seed t"at is so'n*So is t"e %ruit ye reap t"ere%ro&T"e doer o% good ('ill gat"er) good*T"e doer o% e,il* e,il (reaps)&

So'n is t"e seed and planted 'ellCT"ou s"alt en#oy t"e %ruit t"ereo%&;-A

!t is ipossible to concei,e o% an e5ternal agency or soe all3po'er%ul being '"o distributes "is gi%tsto di%%erent persons in di,erse easures* and '"o at ties s"o'ers all "is gi%ts on t"e saeindi,idual& !s it not ore rational to say t"at:

?"o toiled a sla,e ay coe ane' a prince*$or gentle 'ort"iness and erit 'on&?"o ruled a ing ay 'ander eart" in rags$or t"ings done and undone&;

=i'ht +# Asia

Budd"ists do not blae t"e Budd"a or a super"uan being or a de,a or an especially graced person%or t"e ills o% "uanity or praise t"e %or t"e "appiness people e5perience&

!t is no'ledge o% aa and aa3,ip9a* t"e la' o% cause and e%%ect* or oral causation* t"aturges a true Budd"ist to re%rain %ro e,il and do good& +e '"o understands cause and e%%ect no's'ell t"at it is "is o'n actions and not"ing else t"at ae "is li%e iserable or ot"er'ise& +e no'st"at t"e direct cause o% t"e distinctions and ineualities o% birt" in t"is li%e is t"e good and e,il actionso% eac" indi,idual in past li,es and in t"is li%e&

an today is t"e result o% illions o% repetitions o% t"oug"t and action& +e is not ready3adeC "e becoes* and is still becoing& +is c"aracter is predeterined by "is o'n c"oice& T"e t"oug"t* t"eact '"ic" "e c"ooses* t"at by "abit "e becoes&

!t s"ould* "o'e,er* be reebered t"at according to Budd"is not e,eryt"ing t"at occurs is dueto past actions& During t"e tie o% t"e Budd"a* sectarians lie Figa"a F9taputta* a"ali osala*and ot"ers* "eld t"e ,ie' t"at '"ate,er t"e indi,idual e5periences* be it pleasant or unpleasant orneit"er* all coe %ro %orer actions or past aa& -7 T"e Budd"a* "o'e,er* re#ected t"is t"eory o%an e5clusi,e deterination by t"e past pu&&ekatahetu! as unreasonable& any t"ings are t"e result o%our o'n deeds done in t"is present li%e* and o% e5ternal causes& +ence it is not true to say t"at allt"ings t"at occur are due to past aa or actions&

-A S ! 22C The 9indred Sa"in's% !& p& 2H-&-7 F 404C DF 2& T"is ,ie' is e5ained at ! 4-&

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!s it not absurd %or a student '"o %ails in "is e5aination due to s"eer la5ity on "is part* toattribute t"e %ailure to "is past aaK !s it not eually ridiculous %or a person to rus" aboutcarelessly* bang "isel% against a stone or soe siilar t"ing* and ascribe t"e is"ap to "is pastaaK One can ultiply suc" instances to s"o' t"at not e,eryt"ing is due to actions per%ored int"e past&

But '"en t"e causes and conditions o% t"ings are destroyed* autoatically t"e e%%ects also cease to

be& Sorro' 'ill disappear i% t"e ,aried rootlets o% sorro'>s cause are eliinated& an* %or instance*'"o burns to as"es a ango seed* puts an end to its gerinating po'er and t"at seed 'ill ne,erproduce a ango plant& !t is t"e sae 'it" all copounded t"ings saṅkhārā!* aniate or inaniate&s aa is our o'n anu%acture 'e "a,e t"e po'er to brea t"is endless c"ain* t"is ?"eel o%E5istence &havacakka!& Ne%erring to t"ose enlig"tened ones '"o "a,e conuered t"esel,es t"roug"t"e uprooting o% t"e de%ileents* t"e Budd"a says in t"e Natana Sutta:

T"eir past (aa) is spent* t"eir ne' (aa) no ore arises* t"eir ind to %uture becoingis unattac"ed& T"e ger (o% rebirt"3consciousness) "as died* t"ey "a,e no ore desire %or re3li,ing& T"ose 'ise ones %ade out (o% e5istence) lie t"e %lae o% t"is lap&;-.

!t is said t"at as t"e Budd"a spoe t"ese 'ords "e sa' t"e %lae o% a lap go out&

T"e paicca3saupp9da* 'it" its t'el,e lins starting 'it" ignorance and ending in ageing anddeat"* s"o's "o' an* being %ettered* 'anders in saGs9ra birt" a%ter birt"& But by getting rid o%t"ese t'el,e %actors an can liberate "isel% %ro su%%ering and rebirt"& T"e Budd"a "as taug"t ust"e 'ay to put an end to t"is repeated 'andering& !t is by endea,ouring to "alt t"is ?"eel o%E5istence t"at 'e ay %ind t"e 'ay out o% t"is tangle& T"e Budd"a3'ord '"ic" speas o% t"iscessation o% su%%ering is stated t"us:

T"roug" t"e entire cessation o% ignorance cease ,olitional %orationsCT"roug" t"e cessation o% ,olitional %orations* consciousness ceasesCT"roug" t"e cessation o% consciousness* entality3ateriality ceasesCT"roug" t"e cessation o% entality3ateriality* t"e si5%old base ceasesCT"roug" t"e cessation o% t"e si5%old base* contact ceasesCT"roug" t"e cessation o% contact* %eeling ceasesCT"roug" t"e cessation o% %eeling* cra,ing ceasesCT"roug" t"e cessation o% cra,ing* clinging ceasesCT"roug" t"e cessation o% clinging* becoing ceasesCT"roug" t"e cessation o% becoing* birt" ceasesCT"roug" t"e cessation o% birt"* cease ageing and deat"* sorro'* laentation* pain* grie%* anddespair& T"us does t"is '"ole ass o% su%%ering cease&;-

T"oug" in Budd"is tie is considered as a ere concept paññatti!* in t"e language o% t"e apparenttrut" sammuti-sacca! 'e spea o% t"ree periods o% tie* naely* t"e past* t"e present and t"e %uture

and t"e paicca3saupp9da %orula can be taen as representing t"e& T"e t'o %actors ignoranceand ,olitional %orations avijjā and saṅkhārā! belong to t"e pastC t"e ne5t eig"t* beginning 'it"consciousness viññāṇa! belong to t"e presentC and t"e last pair* birt" and ageing and deat"* belong tot"e %uture&

!n t"is ?"eel o% E5istence t"ere are t"en t"ree connecting lins sandhi!& Bet'een ,olitional%orations saṅkhārā!* t"e last %actor o% t"e past* and consciousness viññāṇa!* t"e %irst %actor o% t"epresent* t"ere is one lin consisting o% past cause and present %ruit hetu-pha3a!& 1onsciousness*entality3ateriality* t"e si5%old base* contact* and %eeling are e%%ects in t"e present li%e caused byignorance and ,olitional %orations o% t"e past& Because o% t"ese %i,e %actors t"ere coe into beingt"ree ot"er %actors* naely* cra,ing* clinging* and becoing* '"ic" 'ill cause birt" in t"e %uture&

-. Sn 2-7&- ! 4.&

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19/23

T"ere%ore* bet'een %eeling and cra,ing t"ere is anot"er lin consisting o% present %ruit and presentcause pha3a-hetu!& Because o% cra,ing* clinging* and becoing o% t"e present* t"ere coe into being

birt"* ageing* and deat" in t"e %uture& T"ere%ore* bet'een becoing and birt" t"ere is anot"er lin&T"ese t"ree lins consist o% %our sections: (i) ignorance* ,olitional %orationsC (ii) consciousness*entality3ateriality* t"e si5%old base* contact* %eelingC (iii) cra,ing* clinging* becoingC (i,) birt"and ageing and deat"&

T"ere 'ere %i,e causes in t"e past*nd no' t"ere is a %i,e%old %ruit*T"ere are %i,e causes no' as 'ell*nd in t"e %uture %i,e%old %ruit&;-8

T"e te5t entions ignorance and ,olitional %orations as past causes& But one '"o is ignorant*"aners* and "anering* clings* and 'it" "is clinging as condition t"ere is becoingC t"ere%orecra,ing* clinging* and becoing are included as 'ell& +ence it is said: =!n t"e pre,ious aa3process becoing* t"ere is delusion* '"ic" is ignoranceC t"ere is accuulation* '"ic" is %orationsCt"ere is attac"ent* '"ic" is cra,ingC t"ere is ebracing* '"ic" is clingingC t"ere is ,olition* '"ic" is

becoingC t"us t"ese %i,e t"ings in t"e pre,ious aa3process becoing are conditions %or rebirt"3

lining "ere (in t"e present becoing)&>;-H

Fo' t"e %i,e%old %ruit in t"e present li%e as gi,en in t"e te5t is represented by %i,e %actors:consciousness* entality3ateriality* t"e si5%old base* contact* %eeling&

T"ere are %i,e causes 'e no' produce* o% '"ic" t"e te5t gi,es only cra,ing* clinging* and becoing& But '"en becoing is included* t"e %orations t"at precede it or t"at are associated 'it"it are included too& nd by including cra,ing and clinging* t"e ignorance associated 'it" t"e*deluded by '"ic" a an per%ors aa* is included too& So t"ey are %i,e&;

T"e %i,e%old %ruit 'e reap in t"e %uture& T"is is represented by consciousness* entality3ateriality* t"e si5%old base* contact* %eeling& T"e te5t gi,es also birt" and ageing and deat" as t"e%uture %i,e%old %ruit& Birt" really is represented by t"ese %i,e beginning 'it" consciousness andending in %eeling& geing and deat" is t"e ageing and deat" o% t"ese %i,e&

On close analysis* it becoes clear t"at in t"is dependent origination* paicca3saupp9da* in t"isrepeated process o% rebirt"* in t"is cycle o% e5istence* t"ere is not"ing peranent* no enduring soul3entity t"at passes %ro one birt" to t"e ne5t& ll dhammas are causally dependent* t"ey areconditioned sa&&e dhammā paṭiccasamuppannā!* and t"is process o% e,ents is utterly %ree %ro t"enotion o% a peranent soul or sel%&

T"e Budd"a declares: To belie,e t"e doer o% t"e deed 'ill be t"e sae as t"e one '"o e5periencesits results (in t"e ne5t li%e)* t"is is t"e one e5tree& To belie,e t"at t"e doer o% t"e deed and t"e one'"o e5periences its results are t'o di%%erent persons* t"is is t"e ot"er e5tree& Bot" t"ese e5treest"e Tat"9gata* t"e Per%ect One* "as a,oided and taug"t t"e trut" t"at lies in t"e iddle o% bot"*naely: T"roug" ignorance conditioned are t"e aa %orations and so on (see %orula)& T"usarises t"is '"ole ass o% su%%ering&;

+ence t"e ancients said:

T"ere is no doer o% a deedOr one '"o reaps t"e deed>s resultCP"enoena alone %lo' onLFo ot"er ,ie' t"an t"is is rig"t&

$or "ere t"ere is no Bra"a od*1reator o% t"e round o% birt"sC

-8 The 6ath +# 6uri#icati+n% trans& by Y9aoli (Wandy: BPS* 4HH)* p&7H&-H !bid&

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P"enoena alone %lo' onL1ause and coponent t"eir condition&;A0

!n concluding t"is essay on dependent origination* a con%usion t"at ay arise in t"e reader>s inds"ould be %orestalled& !% according to dependent origination t"ings are deterined by conditions* oneay be inclined to t"in t"at t"e Budd"a encouraged %atalis or deterinis* and t"at "uan%reedo and %ree 'ill are put aside&

But '"at is %atalisK ccording to t"e >icti+nar" +# 6hi3+s+ph"* $atalis is deterinis* especiallyin its t"eological %or '"ic" asserts t"at all "uan acti,ities are predeterined by od&;Deterinis* according to t"e


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Pa0icca*Saupp1da Te+t and Translation

Paṭicca-Samuppāda (anu!"ma)Dependent Origination (in direct order2 the arising)

i3ii Avijjāpacca"ā saṅkhārāDependent on ignorance arise ,olitional or ental %orations&

ii3iii Saṅkhārāpacca"ā viññāṇaṃDependent on ,olitional %orations arises relining or rebirt" consciousness&iii3i,& Viññāṇapacca"ā nāma-r$paṃ

Dependent on consciousness arise entality3ateriality&i,3,& 0āma-r$papacca"ā sa5ā"atanaṃ

Dependent on entality3ateriality arises t"e si5%old base&,3,i Sa5ā"atanapacca"ā phass+

Dependent on t"e si5%old base arises contact&,i3,ii& 6hassapacca"ā vedanā

Dependent on contact arises %eeling&,ii3,iii& Vedanāpacca"ā taṇhā

Dependent on %eeling arises cra,ing&,iii3i5& Taṇhāpacca"ā upādānaṃDependent on cra,ing arises clinging&

i535& ;pādānapacca"ā &hav+Dependent on clinging arises becoing&

535i& 2havapacca"ā jātiDependent on becoing arises birt"&

5i35ii& Jātipacca"ā jarā-maraṇaṃ s+ka-parideva-dukkha-d+manassupā"asā sam&havanti,Evam etassa keva3assa dukkhakkhandhassa samuda"+ h+ti,Dependent on birt" arises ageing and deat"* and sorro'* laentation* pain* grie%* anddespair& T"us t"ere is t"e origination o% t"is '"ole ass o% su%%ering&

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Paṭicca-Samuppāda (paṭi!"ma)Dependent Origination (the ceasing)

i3ii Avijjā"a tveva asesavirā'anir+dhā saṅkhāranir+dh+T"roug" t"e entire cessation o% t"is ignorance* ,olitional %orations cease&

ii3iii Saṅkhāranir+dhā viññāṇanir+dh+T"roug" t"e cessation o% ,olitional %orations* rebirt" consciousness ceases&

iii3i,& Viññāṇanir+dhā nāma-r$panir+dh+T"roug" t"e cessation o% rebirt" consciousness* entality3ateriality ceases&i,3,& 0āma-r$panir+dhā sa5ā"atananir+dh+

T"roug" t"e cessation o% entality3ateriality* t"e si5%old base ceases&,3,i Sa5ā"atananir+dhā phassanir+dh+

i3ii& T"roug" t"e cessation o% t"e si5%old base* contact ceases&,i3,ii& 6hassanir+dhā vedanānir+dh+

T"roug" t"e cessation o% contact* %eeling ceases&,ii3,iii& Vedanānir+dhā taṇhānir+dh+

T"roug" t"e cessation o% %eeling* cra,ing ceases&,iii3i5& Taṇhānir+dhā upādānanir+dh+

T"roug" t"e cessation o% cra,ing* clinging ceases&i535& ;pādānanir+dhā &havanir+dh+T"roug" t"e cessation o% clinging* becoing* ceases&

535i& 2havanir+dhā jātinir+dh+T"roug" t"e cessation o% becoing* birt" ceases&

5i35ii& Jātinir+dhā jarā-maraṇaṃ s+ka-parideva-dukkha-d+manassupā"āsā nirujjhanti,Evam etassa keva3assa dukkhakkhandhassa nir+dh+ h+ti, T"roug" t"e cessation o% birt"* ageing and deat" cease* and sorro'* laentation* pain*grie%* and despair& T"us t"ere is t"e cessation o% t"is '"ole ass o% su%%ering&(SaGyutta Fi9ya* !!* 4)

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Piyadassi Dependent Origination

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