Dependent Origination (Paṭiccasamuppāda) – The Profound Law of Causal Connection

Dependent Origination is an indispensable and extremely important teaching in the practice of Vipassanā. This Dhamma is the very cause and effect of the cycle of existence (Samsara), and it is a noble truth one must necessarily understand when crossing from the Conventional Realm to the Ultimate Realm and when entering the Realm of Truths. If one understands Dependent Origination, one will be able to realize both how Samsara revolves and how Samsara ceases.

The Four Profound Aspects of Dependent Origination

Dependent Origination is profound in terms of Effect (Attha), profound in terms of Cause (Dhamma), profound in terms of Teaching (Desanā), and profound in terms of Penetrative Realization (Paṭivedha). It is not that Aging and Death (Jarā-Maraṇa) do not arise due to Birth (Jāti); nor do they arise due to a cause other than Birth; strictly speaking, they arise solely because of Birth. The nature that Aging and Death arise solely because of Birth is difficult to know. Therefore, the nature that Aging and Death arise solely because of Birth is profound due to the Attribute of Profundity of Effect (Attha Gambhīratā).

It is difficult to know the manner in which the cause Ignorance (Avijjā) conditions various Formation effects (Saṅkhāra), and the moment at which it conditions them. Therefore, the nature of Ignorance conditioning Formations is complete with the Attribute of Profundity of Cause (Dhamma Gambhīratā). Because the Buddha preached Dependent Origination in various ways, modes, and methods suitable to the intellect of beings to be tamed, it is profound due to the Attribute of Profundity of Teaching (Desanā Gambhīratā).

The Twelve Factors of Dependent Origination

Avijjā Paccayā Saṅkhārā – Conditioned by Ignorance and striving, Wholesome and Unwholesome Kamma arise. Saṅkhāra Paccayā Viññāṇaṃ – Conditioned by Wholesome and Unwholesome Kamma, Consciousness arises. Viññāṇa Paccayā Nāmarūpaṃ – Conditioned by Consciousness, Mind and Matter (Feeling, Perception, Formations, and Matter Base) arise. Nāmarūpa Paccayā Saḷāyatanaṃ – Conditioned by Mind and Matter, Sense Bases (Eye, Ear, Nose, Tongue, Body, Mind) arise. Saḷāyatana Paccayā Phassā – Conditioned by Sense Bases, Contact arises. Phassa Paccayā Vedanā – Conditioned by Contact, Feeling arises. Vedanā Paccayā Taṇhā – Conditioned by Feeling, Craving arises. Taṇhā Paccayā Upādānaṃ – Conditioned by Craving, Clinging arises. Upādāna Paccayā Bhavo – Conditioned by Clinging, Kamma-Becoming (Wholesome, Unwholesome) arises. Bhava Paccayā Jāti – Conditioned by Kamma, next life/next aggregates arise. Jāti Paccayā Jarā Maraṇa – Conditioned by Birth, Aging and Death arise.

Analyzing Cause and Effect across Three Lives

Dependent Origination is divided into three parts: Past, Present, and Future. Due to Past Kamma, the Five Aggregates of seeing, hearing, smelling, tasting, touching, and thinking appear in the Present. Present Consciousness, Mind & Matter, Sense Bases, Contact, and Feeling are the Five Aggregates according to the Suttanta method. If Craving (delight) and Clinging (attachment) arise upon the Five Aggregates in seeing, Wholesome and Unwholesome Kammas arise. When Kamma arises, causes for the Future life arise.

If we classify Dependent Origination by Cause and Effect: Ignorance and Formations are Past Causes (Truth of the Origin); Consciousness, Mind & Matter, Sense Bases, Contact, and Feeling are Present Effects (Truth of Suffering). Again, Craving, Clinging, and Kamma-Becoming are Present Causes (Truth of the Origin), and Birth, Aging, and Death are Future Effects (Truth of Suffering). By alternating between Cause and Effect like this, the cycle of Cause and Effect Samsara becomes endless.

Dependent Origination and the Nature of Anattā

Dependent Origination is the Nature of Anattā (Non-Self) called Ultimate Cause and Effect. It is completely different from Conventional Cause and Effect. The arising of the mind based on the collision of internal and external matter is called Dependent Origination. The wisdom that knows that "the mind did not exist before the collision (in the past), but arises only at the moment of collision" is called Dependent Origination Knowledge.

For example, when a matchstick and a stone collide, in the arising of the spark, that spark did not exist inside the matchstick, nor did it exist inside the stone; it is merely a Guest Dhamma (Āgantuka Dhamma) that arises only at the moment of collision. In the arising of sound due to objects colliding, the sound is also merely a Guest Dhamma. The Feeling arising due to the collision of Contact is also merely a Guest Dhamma—this is Dependent Origination. Only when one can clearly see this point of Dependent Origination can one perceive the Characteristics of Anicca (Impermanence) and Anattā (Non-Self).

Contemplating the Aggregate's Dependent Origination

If we define "Upādānapaccayā Bhavo": Conditioned by Clinging, Kamma-Becoming arises. Due to Clinging, one strives with Physical, Verbal, and Mental actions to accomplish one's desire. Due to that striving, Wholesome and Unwholesome Kammas arise. One must be able to contemplate to personally see that Wholesome and Unwholesome Kammas are arising due to Clinging. These Kammas, if conditions are met, cause future lives and future aggregates to arise.

Therefore, upon seeing, hearing, smelling, tasting, touching, and thinking, one must mindfully contemplate whether Clinging attaches or not. One can personally realize with wisdom that if Clinging attaches, Wholesome and Unwholesome Kammas arise, and if Clinging does not attach, even Mental Action does not arise. Try eating rice and curry. If Clinging does not attach to the rice, nothing happens in the mind. But regarding the curry—"How good," "Not good." Clinging attaches to the curry. Even though rice and curry are being chewed in the mouth simultaneously, Mental Action does not even arise regarding the rice to which Clinging did not attach. Mental Action arises only regarding the curry to which Clinging attached. Thus, you will clearly come to know: "Only when there is Clinging does Mental Action arise."

Knowledge of Mentality-Materiality and Knowledge of Discernment of Conditions

Only when one can contemplate "Conditioned by Clinging, Kamma-Becoming arises" so that one personally sees it in one's own aggregates of seeing, hearing, smelling, tasting, touching, and thinking through Knowledge of the Aggregates (Khandha Ñāṇa), will one obtain the Knowledge of Discernment of Conditions (Paccaya Pariggaha Ñāṇa) which knows how to discern causes. Then, one no longer takes Wholesome and Unwholesome Kammas as "I do them," but sees them according to Dhamma nature as arising due to Clinging.

When analyzing Mind and Matter through Dependent Origination Cause and Effect, one decides and realizes that there is no Mind and Matter without cause. Only Effect Mind and Matter are arising due to Cause Mind and Matter; there is no Self-entity that creates or arranges these Mind and Matter phenomena. Characteristic Method – seeing the destruction of Conditioned Ultimate Realities. By seeing the destruction, one knows Anicca, knows Dukkha, and knows Anattā.

Dependent Origination and the Noble Eightfold Path

In Vipassanā, the Effect is Mind and Matter which counts as the Truth of Suffering; this is the section of Defining Mind and Matter (Nāmarūpa Pariccheda). The Cause is Ignorance, Craving, and Clinging which counts as the Truth of the Origin; this is the section of Discerning Conditions (Paccaya Pariggaha). Right View (Sammā Diṭṭhi) is the wisdom that penetrates and realizes the Truth of Suffering (Five Aggregates of Mind and Matter), penetrates and realizes the Truth of the Origin (Dependent Origination nature of causal connection), penetrates and realizes the Truth of Cessation where Suffering and Origin cease, and penetrates and realizes the Practice leading to the Cessation of Suffering (Nibbāna).

Right Thought (Sammā Saṅkappa) calls the Truth of Suffering (Mind and Matter) and the Truth of the Origin (Dependent Origination) "Conditioned Things" (Saṅkhāra). The nature of directing the mind towards the object of Mind/Matter-Cause/Effect-Conditioned Things, associated with this Right View wisdom, is Right Thought. Right Effort (Sammā Vāyāma) is the effort to try to know the nature of Mind/Matter-Cause/Effect Dependent Origination connection, associated with Right View. Right Mindfulness (Sammā Sati) is the repeated noting, contemplating, and grasping of Mind/Matter-Cause/Effect Dependent Origination phenomena. Right Concentration (Sammā Samādhi) is the mind remaining calm on the object of Mind/Matter-Cause/Effect Dependent Origination.

Revolving and Stopping of Dependent Origination

"Avijjā Paccayā Saṅkhārā" (Conditioned by Ignorance, Formations arise) is the Revolving of Samsara because Ignorance is the Cause and Formations are the Effect. "Avijjā Nirodhā Saṅkhāra Nirodho" (With the cessation of Ignorance, Formations cease) is the Stopping of Samsara because the Effect (Formations) ceases as the Cause (Ignorance) ceases. Therefore, only by knowing the Revolving of Dependent Origination can one realize the Truth of the Origin, and only by knowing the Stopping of Dependent Origination can one realize the Truth of Cessation.

In the fundamental nature of Vipassanā, if there is no Craving (delight) and Clinging (attachment) in seeing, Kamma does not occur. If there is no Cause of Kamma, future Birth, Aging, and Death cease. At that time, Greed, Anger, and Delusion cease in seeing. Similarly, in hearing, smelling, tasting, touching, and thinking, Defilements cease. At that time, Dependent Origination does not revolve but stops. Furthermore, if one does not cling with Craving and Clinging to the Five Aggregates that arise due to colliding conditions in seeing, hearing, smelling, tasting, touching, and thinking, the evil Defilements of Greed, Anger, and Delusion cease, Dependent Origination stops, and Samsara is cut off.

Conclusion

Understanding and realizing Dependent Origination well allows one to personally gain Knowledge of Defining Mind and Matter (Nāmarūpa Pariccheda Ñāṇa) and Knowledge of Discernment of Conditions (Paccaya Pariggaha Ñāṇa). These two knowledges are the Two Basic Knowledges in Vipassanā practice. One can obtain these two knowledges by discerning Mind/Matter and Cause/Effect in seeing, hearing, smelling, tasting, touching, and thinking. Then, one must first start to contemplate and strive to analyze and realize the Effect Aggregate (Truth of Suffering) and the Cause Aggregate (Truth of the Origin) with the Truth of the Path. Such Analyzing and Discerning is indeed the Vibhajjavāda (Doctrine of Analysis) of the Lord Buddha.

Only by thoroughly understanding Dependent Origination and contemplating it in one's own body practically, will one clearly see the path to reach Nibbāna. Dependent Origination is a profound Noble Truth that none other than the Buddhas can preach.

Dr. Soe Lwin (Mandalay)