{"id":6305,"date":"2025-12-14T05:18:40","date_gmt":"2025-12-14T10:18:40","guid":{"rendered":"https:\/\/drsoelwin.laymandhamma.com\/%e1%80%a1%e1%80%9d%e1%80%ad%e1%80%87%e1%80%b9%e1%80%87%e1%80%ac%e1%80%95%e1%80%85%e1%80%b9%e1%80%85%e1%80%9a%e1%80%ac-%e1%80%9e%e1%80%84%e1%80%ba%e1%80%b9%e1%80%81%e1%80%ab%e1%80%9b%e1%80%ac-%e1%80%80\/"},"modified":"2025-12-20T17:25:54","modified_gmt":"2025-12-20T22:25:54","slug":"%e1%80%a1%e1%80%9d%e1%80%ad%e1%80%87%e1%80%b9%e1%80%87%e1%80%ac%e1%80%95%e1%80%85%e1%80%b9%e1%80%85%e1%80%9a%e1%80%ac-%e1%80%9e%e1%80%84%e1%80%ba%e1%80%b9%e1%80%81%e1%80%ab%e1%80%9b%e1%80%ac","status":"publish","type":"post","link":"https:\/\/drsoelwin.laymandhamma.com\/en\/%e1%80%a1%e1%80%9d%e1%80%ad%e1%80%87%e1%80%b9%e1%80%87%e1%80%ac%e1%80%95%e1%80%85%e1%80%b9%e1%80%85%e1%80%9a%e1%80%ac-%e1%80%9e%e1%80%84%e1%80%ba%e1%80%b9%e1%80%81%e1%80%ab%e1%80%9b%e1%80%ac\/","title":{"rendered":"\u1021\u101d\u102d\u1007\u1039\u1007\u102c\u1015\u1005\u1039\u1005\u101a\u102c \u101e\u1004\u103a\u1039\u1001\u102b\u101b\u102c"},"content":{"rendered":"

Clarifying \"Conditioned by Ignorance, Formations Arise\" (Avijjapaccaya Sankhara)<\/h1>\n

I want to explain today a line of explanation for the great Pa\u1e6diccasamupp\u0101da<\/strong>: \"Avijj\u0101paccay\u0101 Sa\u1e45kh\u0101r\u0101<\/strong>\" (Conditioned by Ignorance, Formations arise). The Buddha preached the cessation with just this one line. It means as long as there is Avijj\u0101 (Ignorance), Sa\u1e45kh\u0101r\u0101 (Formations) which are Wholesome and Unwholesome Kammas (actions) are bound to arise.<\/strong> So, Sa\u1e45kh\u0101ra<\/strong> is essentially Cetan\u0101<\/strong> (Volition). The Buddha preached \"Cetan\u0101ha\u1e43 bhikkhave kamma\u1e43 vad\u0101mi\" (Monks, I declare Cetan\u0101 to be Kamma). Cetan\u0101 is Kamma.<\/strong><\/p>\n

What is Ignorance (Avijja)?<\/h2>\n

What is Ignorance (Avijj\u0101<\/strong>)? Avijj\u0101<\/strong> is not knowing the Four Noble Truths<\/strong>. In the Visuddhimagga, it is explained as four things: not knowing Dukkha Sacca (Truth of Suffering), not knowing Samudaya Sacca (Truth of the Origin of Suffering), not knowing Nirodha Sacca (Truth of the Cessation of Suffering), and not knowing Magga Sacca (Truth of the Path).<\/strong> The Four Noble Truths are realities. Just like gold and rubies existing in the world but covered by earth, Avijj\u0101 covers the Four Noble Truths.<\/strong> There is Avijj\u0101 covering Dukkha Sacca, Avijj\u0101 covering Samudaya Sacca, Avijj\u0101 covering Nirodha Sacca, and Avijj\u0101 covering Magga Sacca. However, we cannot know that Avijj\u0101 exists<\/strong>. We cannot see the cover that is covering.<\/p>\n

How Formations Arise Due to Ignorance<\/h2>\n

One who has not yet abandoned Avijj\u0101<\/strong>, due to not knowing Dukkha Sacca, the suffering of Sa\u1e43s\u0101ra<\/strong>, thinks of it as \"Happiness\" with Sukha Sa\u00f1\u00f1\u0101<\/strong> (perception of pleasure) and strives for that very suffering with Sa\u1e45kh\u0101ras<\/strong>. Due to not knowing Samudaya Sacca<\/strong>, one strives for Sa\u1e45kh\u0101ras having the scent of Ta\u1e47h\u0101<\/strong>, which is the cause of Dukkha, thinking they are \"Causes of Happiness\". Furthermore, due to not knowing Nirodha Sacca and Magga Sacca<\/strong>, thinking the Brahma realm, etc. (which are not the cessation of suffering) are the cessation of suffering, and thinking sacrifice, etc. (which are not the path to the cessation of suffering) are the path to the cessation of suffering, they strive to perform Pu\u00f1\u00f1\u0101bhisa\u1e45kh\u0101ra, Apu\u00f1\u00f1\u0101bhisa\u1e45kh\u0101ra, and \u0100ne\u00f1j\u0101bhisa\u1e45kh\u0101ra<\/strong>.<\/p>\n

Three Types of Formations<\/h2>\n

Pu\u00f1\u00f1\u0101bhisa\u1e45kh\u0101ra<\/strong> are sensual wholesome volitions (D\u0101na, S\u012bla, Bh\u0101van\u0101) and fine-material wholesome volitions<\/strong>. Apu\u00f1\u00f1\u0101bhisa\u1e45kh\u0101ra<\/strong> are sensual unwholesome volitions<\/strong>. \u0100ne\u00f1j\u0101bhisa\u1e45kh\u0101ra<\/strong> are immaterial wholesome volitions<\/strong>. All these are Kammas involving Avijj\u0101<\/strong>.<\/p>\n

Classified another way, they are Bodily Formations (Kaya Sankhara), Verbal Formations (Vaci Sankhara), and Mental Formations (Mano Sankhara).<\/strong> It is important to understand that Physical Action, Verbal Action, and Mental Action<\/strong> are merely Volitions<\/strong>, merely Karmas.<\/strong><\/p>\n

Ignorance and Craving \u2013 The Two Roots<\/h2>\n

Avijj\u0101 and Ta\u1e47h\u0101 are the two roots.<\/strong> Ta\u1e47h\u0101 lures and coaxes from behind, while Avijj\u0101 covers the object.<\/strong> Avijj\u0101 says \"Do not open the eyes; if opened, you will see Vi\u00f1\u00f1\u0101\u1e47a, N\u0101mar\u016bpa<\/strong>; do not cross over to Sa\u1e37\u0101yatana, Phassa, Vedan\u0101, Ta\u1e47h\u0101<\/strong>.\" But without Avijj\u0101, how could Ta\u1e47h\u0101 cross over? Since the two great roots Avijj\u0101 and Ta\u1e47h\u0101 exist, will one refrain from doing [Kamma]?<\/strong> The two roots, the great taproots<\/strong>, exist within oneself.<\/p>\n

Life is Just Karma<\/h2>\n

Writers write about the meaning of life with imagination. They compose endlessly. Life is just Wholesome and Unwholesome Kamma.<\/strong> We did not know that Avijj\u0101paccay\u0101 Sa\u1e45kh\u0101r\u0101 is Life<\/strong>. In life, we are all doing good things as well as bad things. That is Avijj\u0101paccay\u0101 Sa\u1e45kh\u0101r\u0101<\/strong>. If looked at as a person, people do good things. They also do bad things. They say good and bad are intertwined in life.<\/p>\n

In reality, everything done in life is just Avijj\u0101paccay\u0101 Sa\u1e45kh\u0101r\u0101<\/strong>. Only Wholesome Kamma and Unwholesome Kamma<\/strong> differ. Getting N\u0101ma-R\u016bpa is the same. If N\u0101ma-R\u016bpa are obtained, J\u0101ti<\/strong> (birth) will be obtained. If J\u0101ti exists, Jar\u0101-Mara\u1e47a<\/strong> (aging and death) will be encountered. As long as J\u0101ti is obtained, one will inevitably die. One cannot escape the terrible danger of dying every time one is born.<\/p>\n

Distinguishing Karma Merit and Wisdom Merit<\/h2>\n

Distinguishing Karma Merit and Wisdom Merit Therefore, in the act of gilding a Buddha statue<\/strong>, knowing it as \"Gold\" as soon as seeing it is Avijj\u0101<\/strong>. What the eye sees is just color. Because there is no Sati<\/strong>, it becomes \"Gold\" in the subsequent mind (Mano). The color seen is the Preceding Mind, knowing it as gold is the Subsequent Mind. Besides knowing it as gold, seeing it as valuable, as essence, is good in a worldly sense. Although one gets Kamma merit<\/strong>, because there is no Sati<\/strong> to know \"Seeing is just color as it is seen,\" the cover of Avijj\u0101<\/strong> takes the lead and Avijj\u0101paccay\u0101 Sa\u1e45kh\u0101r\u0101<\/strong> happens again. One cannot struggle free from the realm of Avijj\u0101 that causes Sa\u1e43s\u0101ra to revolve.<\/p>\n

One might ask, \"Shouldn't we gild the Buddha statue?\" Actually, the Buddha preached and taught to be free from Avijj\u0101<\/strong>. Being grateful for this, we should offer gold robes to the Buddha. In gilding, there must be wisdom free from Avijj\u0101.<\/strong> If one gilds the Buddha with Avijj\u0101 and prays, it is just Pa\u1e6diccasamupp\u0101da revolving<\/strong>.<\/p>\n

Vipassana and Abandoning Ignorance<\/h2>\n

Practicing Vipassan\u0101 is to abandon Avijj\u0101.<\/strong> Ledi Sayadaw stated in his Pa\u1e6diccasamupp\u0101da D\u012bpan\u012b that encountering the Buddha's S\u0101sana is solely to abandon Avijj\u0101<\/strong>. He even wrote that the cessation of Avijj\u0101 is Nibb\u0101na<\/strong>. The Sayadaw said if Avijj\u0101 ceases, one reaches Nibb\u0101na<\/strong>.<\/p>\n

If one applies Sati<\/strong> in the Subsequent Mind after the Preceding Mind, does Kilesa still come?<\/strong> If Kilesa ceases momentarily, it is momentary Nibb\u0101na.<\/strong> Does momentary Avijj\u0101 not cease too? Since the Preceding Mind is known as N\u0101ma-R\u016bpa, does Avijj\u0101 still exist?<\/strong> Since there is Sati in the Subsequent Mind, does Ta\u1e47h\u0101 still come? So, as soon as Sati is present, Avijj\u0101 is already ceased and Ta\u1e47h\u0101 is already abandoned.<\/strong> Since Avijj\u0101 and Ta\u1e47h\u0101 have ceased, Pa\u1e6diccasamupp\u0101da has also stopped<\/strong>.<\/p>\n

Vipassan\u0101 does not ask the great wheel of Pa\u1e6diccasamupp\u0101da to turn first and then cut it. As soon as Sati follows the Preceding Mind in the Subsequent Mind, Avijj\u0101 is ceased and Ta\u1e47h\u0101 is abandoned.<\/strong> We just don't know this point. Sati follows behind. But we don't know how Avijj\u0101 ceases. Without knowing how Ta\u1e47h\u0101 is abandoned, how will we get Dhamma? Because Wisdom (\u00d1\u0101\u1e47a) has not arisen yet.<\/strong> Sati follows behind. But Wisdom has not arisen yet. Only when Wisdom arises can Kilesas be abandoned.<\/strong> Knowing the Four Noble Truths.<\/strong> Only when Avijj\u0101 is abandoned does one discern N\u0101ma-R\u016bpa Dukkha Sacca<\/strong>. Only when knowing the cessation and abandonment of Ta\u1e47h\u0101 does one know the abandoning of Samudaya Sacca<\/strong>. With just this one Sati, one also knows Nirodha Sacca, the Nibb\u0101na where Ta\u1e47h\u0101 ceases<\/strong>. Since developing [Sati] means only Sati is to be developed, does one not know Magga Sacca<\/strong> too? That is knowing the Four Noble Truths only when Wisdom arises.<\/strong> That's it. If Wisdom arises and knows the Four Noble Truths, one reaches Nibb\u0101na.<\/strong><\/p>\n

Conclusion<\/h2><\/h2>\n

Where is it? It exists only in the Preceding Mind and Subsequent Mind.<\/strong> It is nowhere else. If one goes beyond that, nothing exists anymore. Therefore, only when Sati, Viriya, Sam\u0101dhi, and Bh\u0101van\u0101 power<\/strong> are complete will Anicca Sa\u00f1\u00f1\u0101, Anatta Sa\u00f1\u00f1\u0101, Dukkha Sa\u00f1\u00f1\u0101<\/strong> arise. If there is no Bh\u0101van\u0101 power, since one holds the view of person and being, it will just be Nicca, Sukha, Atta<\/strong>.<\/p>\n

Avijj\u0101paccay\u0101 Sa\u1e45kh\u0101r\u0101<\/strong> is just a great natural phenomenon<\/strong>. Speaking and acting with Avijj\u0101 since birth is just nature. Where we start to go wrong is starting with the wrong knowledge called Avijj\u0101<\/strong>. We don't know it is wrong. Now we know only because the Buddha appeared. Therefore, it is important to know how to pick up the little Cetan\u0101 with Sati.<\/strong> Truly, we are learning to thin out Avijj\u0101, the beginning of the great Pa\u1e6diccasamupp\u0101da<\/strong>. Buddhas and Arahants attained Dhamma because as soon as this one Avijj\u0101 ceases, Sa\u1e45kh\u0101ra also ceases. As soon as Avijj\u0101 ceases, the whole Pa\u1e6diccasamupp\u0101da ceases.<\/strong> It is finished.<\/p>","protected":false},"excerpt":{"rendered":"

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