:: Buddhapadipa Thai Temple

Paticcasamupapada is one of the most important dhammas of the Buddha and whoever knows or understands this dhamma, knows or understands Buddhism. This dhamma contains the right answers to many questions concerning human beings’ lives. It is quite hard to learn and practise it but not beyond human ability, we have to make an effort to learn and practise it. As on one occasion, the Buddha was staying at Kammasadhamma subdistrict, Kura city (now Delhi), Ananda had a conversation with the blessed one about it. He said, “Lord Buddha, it is strange, Paticcasamuppada is very hard for people to understand, but for me, it is quite simple.” The Blessed one reprimanded him, saying, “Ananda please don’t say that, this dhamma is deep and profound, it is because of not knowing nor understanding this, that this world is messed up. It is also so called ‘cosmic law, or natural law’ so you, Ananda, should not be careless about this dhamma. I myself spent a week in contemplation of this dhamma after my enlightenment. ” This is said in dhukkha vagga Dhukkhanipata.

What is Paticcasamuppada? It is a compound word; Paticca means dependent + samupada means origination, so it means dependent origination, existence is a cycle with no beginning and no end. All parts of this existence-cycle are interdependent. In Abhidhamma it is called “Paccayakara”. The Buddha said, in this dhamma, “Everything in this world is part of the naturally dependent origination process.” So in Buddhism there is no permanent entity. For example, our body systems work together in dependence upon mind and matter which we find in the world, this body was born, remains for a while, and ceases. If any organ is affected, the other is affected too, for instance, if the heart is affected, or, the brain affected, it causes trouble to the other physical or psychical systems. In the same way, the ecosystem works together naturally, for example, the apple tree consists of seed, soil, water, fertilizer, climate, and they are interdependent. This can be summed up in 2 aspects; 1 arising (arising of unsatisfactoriness), when there is this, that is, with the arising of this, that arises; 2 cessation (cessation of unsatisfactoriness), when there is not this, that is not, with cessation of this, that ceases.

Where did the Buddha teach Paticcasamuppada and to whom? On one occasion, the Buddha stayed at Jetawana, the temple of Anathabindika in Savatthi. There he taught some monks Paticcasamuppada, saying-"Monks, I will describe and analyze dependent origination for you:
Dependent on ignorance arises kamma-formation.
Dependent on kamma-formation arises consciousness.
Dependent on consciousness arises mind-and-matter (name-and-form).
Dependent on mind-and-matter arises the six sense-bases.
Dependent on the six sense-bases arises contact.
Dependent on contact arises feeling.
Dependent on feeling arises craving.
Dependent on craving arises clinging.
Dependent on clinging arises becoming.
Dependent on becoming arises birth.
Dependent on birth arises aging and death, then, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering. Monks, this is called ‘Paticcasamuppada’. On the other hand, through the total fading away and cessation of ignorance, cease kamma-formation. Through the cessation of kamma-formation, ceases consciousness. ……..Through the cessation of birth, ceases aging and death, and also cease sorrow, lamentation, pain, distress, and despair. Such is the cessation of this entire mass of stress and suffering.”
The Buddha showed the world that arising begins with ignorance and cessation ends in ignorance, but ignorance is just the starting point. It is not the real beginning. It is compared to the fire which may be transferred from one candle to another. The question is, “Is it the same flame?” The answer is, “It is not really the same, but the two are related to each other.” As there is in the ecosystem mentioned earlier, if a tree is cut down, the ecosystem is affected, when there is no rain, there is drought, and then there is no water for cows or farms to produce food, and so on.

The process of Paticcasamuppada plays an important role, especially, in the psychic system, because it knows the six sense-objects which lead to feeling; positive or negative. The positive will lead to craving, which basically causes the arising of craving again and again and the negative will lead to aversion, which basically causes unsatisfactoriness. So this is basically said about the arising of unsatisfactoriness and the cessation of unsatisfactoriness. In the Buddha dhamma, there are three kinds of unsatisfactoriness of existence; physical or mental unsatisfactoriness as it is actually felt, unsatisfactoriness as impermanence, such as changing from satisfactoriness to unsatisfactoriness, unsatisfactoriness due to formations or forming opinions, and so on. It is profitable to human beings to learn and practise Paticcasamupapada, so it is very important to make oneself understand.

How can human beings put Paticcasamupapada into action? As the Buddha said to Ananda, “It is very hard to understand this law of cause and effect.” Though it is not beyond human wisdom, if a learner or a practitioner commits himself to the learning and the practice. First of all he has to understand the meaning of each factor clearly, beginning with ignorance, which is the state of not knowing what actually is (the four noble truths). Ignorance naturally leads to kamma-formation, which forms accumulated actions (e.g. wholesome or unwholesome volitional activity of mind, speech, or body) without understanding. Kamma-formation naturally leads to consciousness, which knows the six sense-objects according to their nature. Consciousness naturally leads to matter-and-mind, which form five temporary groupings, known as five Khandhas, that are divided into two groups; by matter is meant the 4 elements and 24 derived materiality, and by mind is meant mental phenomena, such as feeling, perception, volitional formations. Consciousness, and matter-and-mind naturally lead to the six sense bases, which is a name for the five physical sense-organs and, as the sixth, the mind-base, consciousness. This six sense bases naturally lead to contact, which forms sensorial and mental impressions when the six sense bases make contact with the six sense objects. Contact naturally leads to feeling, which contains three; pleasant, unpleasant, and equanimity. Feeling naturally leads to craving, which concerns six cravings, craving for forms etc. Craving naturally leads to clinging, which clings to four attachments, sensuality, views etc. and five temporary groupings as a self or a soul. Clinging naturally leads to becoming, which may be in any one of the three spheres; sense-sphere, form-sphere, and formless-sphere. Becoming naturally leads to birth, which the manifestation of five khandhas and sense-bases. Birth naturally leads to decay and death, which means being subject to old age, sickness, and death. This is the wheel of existence. A wise person considers each of them and learns and puts his knowledge into action. To learn and practise is the way of understanding the reality of life.

If this dhamma is understood, a human being can escape from the cycle of life, as the Buddha and his disciples did. As explained above, this dhamma is not only theory but can be practised. This teaching of the Buddha also can be used in modern times to find the arising of the cause and to solve the real cause. Evil causes in society result in ignorance which leads to doing evil and then the evil result will be expected. Good causes result in wisdom or right understanding which leads to doing good and then the good fruit will be gained. This is the law of cause and effect.