The Three Rounds (Vaṭṭa) — The True Nature of Samsaric Cycle

Today, I want to explain about the Three Rounds (Vaṭṭa)—the way Samsara revolves. You might have heard the phrase "the round revolves" (karmic retribution). But it is important to truly understand what the Round is and how it revolves. Therefore, I want to explain in detail the connection between Dependent Origination (Paṭiccasamuppāda)—the process of cause and effect—and the Three Rounds (Round of Defilements, Round of Kamma, Round of Results).

The Meaning of the Three Rounds

Vaṭṭa is a Pali word. It means "to revolve, to circle." Samsara is the nature of one life appearing after another endlessly, circling around. This Round can be divided into three types: Round of Defilements (Kilesa Vaṭṭa), Round of Kamma (Kamma Vaṭṭa), and Round of Results (Vipāka Vaṭṭa). These three rounds are interconnected, one causing the other.

Round of Results (Vipāka Vaṭṭa) — The Cycle of Effects

First, we must understand the Round of Results (Vipāka Vaṭṭa). "Vipāka" means Effect/Result. Due to past Kamma, in this life we see with the eye, hear with the ear, smell with the nose, taste with the tongue, touch with the body, and think with the mind. Seeing, hearing, smelling, tasting, touching, and thinking are Results (Vipāka). These are the arising of the Five Aggregates (Matter, Feeling, Perception, Formations, Consciousness). Because of the Truth of the Origin (Kamma) in the past life, receiving the Five Aggregates in this life is the Effect.

I want to state an important point here: seeing, hearing, touching—these are Mind and Matter (Ultimate Realities). We must see them as Mind and Matter instead of seeing them as Person, Being, Man, or Woman. Only then can we remove Personality View (Sakkāya Diṭṭhi).

Round of Defilements (Kilesa Vaṭṭa) — The Cycle of Defilements

When the Result (Vipāka) arises, Ignorance (Avijjā), Craving (Taṇhā), and Clinging (Upādāna) appear in us. So, the Round of Defilements is the revolving of Ignorance, Craving, and Clinging. For example, upon seeing, Perception (Saññā) marks it: "Ha, what a beautiful flower." Then, Craving (Taṇhā) arises: "It is good; I want it." This Craving becomes Clinging (Upādāna).

What is important here is that Perception arising is natural. Perception comes first. But if Mindfulness (Sati) can follow Perception, Clinging does not attach. If Mindfulness cannot follow Perception, Clinging attaches. Therefore, we must establish Mindfulness, Diligence (Viriya), and Concentration (Samādhi). If there is Mindfulness, there is no Clinging. If there is Clinging, there is no Mindfulness. Wholesome and Unwholesome cannot coexist.

Round of Kamma (Kamma Vaṭṭa) — The Cycle of Kamma

When Clinging attaches, the Round of Kamma arises. Because of Clinging, when one exerts effort (Formations) through Physical, Verbal, and Mental Actions according to one's desire, Wholesome Kamma or Unwholesome Kamma arises. These Kammas are the Cause (Truth of the Origin) that produces the next life and next aggregates.

In Dependent Origination, "Conditioned by Clinging, Becoming arises" (Upādānapaccayā Bhavo) means "Because of Clinging, Kamma arises." So, because of Clinging (Round of Defilements), Kamma (Round of Kamma) arises. Because of Kamma, Result (Round of Results) arises. If Result arises, Clinging attaches again. It revolves sequentially like this.

How the Three Rounds Revolve — The Cause and Effect Process

To summarize how the Three Rounds revolve: When the Round of Results (Effects — seeing, hearing, smelling, tasting, touching, thinking) arises, due to Ignorance, Craving and Clinging (Round of Defilements) appear. Due to Clinging, Physical, Verbal, and Mental Actions (Round of Kamma) arise. Due to Kamma, one gets the Five Aggregates (Round of Results) in the next life again. By alternating between Cause and Effect like this, the prison of life called Samsara becomes endless.

The Cause counts as the Truth of the Origin (Samudaya Sacca)—cause of suffering—and the Effect counts as the Truth of Suffering (Dukkha Sacca). So, as soon as seeing or hearing happens, the Present Effect (Five Aggregates) arises. This is the Truth of Suffering. Therefore, due to Wrong Knowledge (Ignorance) regarding the Five Aggregates seen as Man or Woman, Craving (Taṇhā) and Clinging (Upādāna) arise. Due to Clinging, when one performs Exertion (Formations) through Physical, Verbal, and Mental Actions according to one's desire, Wholesome or Unwholesome Kamma arises. Then, it becomes the Cause (Truth of the Origin) that produces the next life and next aggregates.

To Stop the Three Rounds — Mindfulness, Diligence, Concentration

To stop the Three Rounds, we must stop the Round of Defilements. If the Round of Defilements stops, the Round of Kamma stops. If the Round of Kamma stops, the Round of Results stops. Therefore, we must establish Mindfulness, Diligence, and Concentration so that Clinging does not attach. If there is Mindfulness, there is no Clinging. If there is no Clinging, Kamma does not arise. If Kamma does not arise, Result is not obtained. Therefore, Dependent Origination stops.

Diligence (Viriya) is the effort that burns and dries up Defilements (Ātāpī). In the Mahāsatipaṭṭhāna Sutta, Ātāpī means the kind of Diligence that burns and dries up Defilements. If one establishes this kind of Diligence, Defilements do not come anymore. That is why Diligence is needed. Apply Mindfulness, Diligence, and Concentration.

Distinguishing Preceding Mind and Subsequent Mind

When I teach distinguishing Preceding Mind and Subsequent Mind, some people face difficulties. But understanding it is important. Preceding Minds are merely Effects (Mind and Matter). If one does not know in the Subsequent Mind, Clinging will arise. If Clinging arises, as in "Conditioned by Clinging, Kamma-Becoming arises," due to the attachment of Clinging, one will exert effort through Volition in Physical, Verbal, and Mental Actions. If striving for good, Wholesome Kamma; if striving for bad, Unwholesome Kamma—Kammas will be constituted. If Kammas are constituted, one will receive Mind and Matter as the Result of Kamma again. Due to Wholesome Kamma, one gets Wholesome Resultant Mind and Matter; due to Unwholesome Kamma, one gets Unwholesome Resultant Mind and Matter. Only Wholesome Kamma and Unwholesome Kamma differ. Receiving Mind and Matter is the same. If one receives Mind and Matter, one will receive Birth (Jāti) again. If there is Birth, one will encounter Aging and Death (Jarā-Maraṇa) again. As long as one receives Birth, one will inevitably have to die. One cannot escape the terrible danger of dying every time one is born.

Realizing Dependent Origination — Entering the Truths

So, if one realizes and understands Dependent Origination, one can discern with Anattā Knowledge that Mind and Matter, Cause and Effect—which are the basic principles of Vipassanā—are: the Truth of Suffering (Five Aggregates) is the Effect to be known, and the Truth of the Origin (Ignorance, Craving, Clinging) is the Cause to be abandoned. Then, by abandoning the Truth of the Origin with the Truth of the Path, because Origin does not exist, the cessation of Suffering is reached—this is reaching the Truth of Cessation (Nirodha Sacca) where Effect ceases because Cause ceases.

By understanding and realizing Dependent Origination in this way, one can cross from the Conventional Realm (Samuti - knowledge of persons) to the Ultimate Realm (Paramattha - knowledge of Mind and Matter) and practice contemplation until entering the Truths.

Conclusion

The Three Rounds are Round of Defilements, Round of Kamma, and Round of Results. Due to Round of Results (Effect), Round of Defilements appears; due to Round of Defilements, Round of Kamma arises; due to Round of Kamma, Round of Results (Effect) is obtained again. It revolves sequentially like this. To stop this Round, we must establish Mindfulness, Diligence, and Concentration and ensure Clinging does not attach. If Clinging ceases, Kamma ceases. If Kamma ceases, Effect ceases. Therefore, Dependent Origination stops. Samsara stops. Nibbāna is reached.

I urge all of you to walk relying only on the power of Mindfulness, Diligence, and Concentration development (Bhāvanā). If you can apply Mindfulness in the Subsequent Mind after the Preceding Mind, you can encounter the Omniscient Wisdom (Sabbaññuta Ñāṇa) of the Buddha. Buddha is Wisdom. Because of Mindfulness, Wisdom arises. May you understand Cause and Effect more deeply.

Sadhu, Sadhu, Sadhu.

Dr. Soe Lwin (Mandalay)