Dependent Origination is an indispensable and extremely important teaching in the practice of Vipassan\u0101. 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<\/strong> and how Samsara ceases<\/strong>.<\/p>\n Dependent Origination is profound in terms of Effect (Attha)<\/strong>, profound in terms of Cause (Dhamma)<\/strong>, profound in terms of Teaching (Desan\u0101)<\/strong>, and profound in terms of Penetrative Realization (Pa\u1e6divedha)<\/strong>. It is not that Aging and Death (Jar\u0101-Mara\u1e47a) do not arise due to Birth (J\u0101ti); nor do they arise due to a cause other than Birth; strictly speaking, they arise solely because of Birth.<\/strong> 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 Gambh\u012brat\u0101).<\/strong><\/p>\n It is difficult to know the manner in which the cause Ignorance (Avijj\u0101) conditions various Formation effects (Sa\u1e45kh\u0101ra), 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 Gambh\u012brat\u0101).<\/strong> 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 (Desan\u0101 Gambh\u012brat\u0101).<\/strong><\/p>\n Avijj\u0101 Paccay\u0101 Sa\u1e45kh\u0101r\u0101<\/strong> \u2013 Conditioned by Ignorance and striving, Wholesome and Unwholesome Kamma arise. Sa\u1e45kh\u0101ra Paccay\u0101 Vi\u00f1\u00f1\u0101\u1e47a\u1e43<\/strong> \u2013 Conditioned by Wholesome and Unwholesome Kamma, Consciousness arises. Vi\u00f1\u00f1\u0101\u1e47a Paccay\u0101 N\u0101mar\u016bpa\u1e43<\/strong> \u2013 Conditioned by Consciousness, Mind and Matter (Feeling, Perception, Formations, and Matter Base) arise. N\u0101mar\u016bpa Paccay\u0101 Sa\u1e37\u0101yatana\u1e43<\/strong> \u2013 Conditioned by Mind and Matter, Sense Bases (Eye, Ear, Nose, Tongue, Body, Mind) arise. Sa\u1e37\u0101yatana Paccay\u0101 Phass\u0101<\/strong> \u2013 Conditioned by Sense Bases, Contact arises. Phassa Paccay\u0101 Vedan\u0101<\/strong> \u2013 Conditioned by Contact, Feeling arises. Vedan\u0101 Paccay\u0101 Ta\u1e47h\u0101<\/strong> \u2013 Conditioned by Feeling, Craving arises. Ta\u1e47h\u0101 Paccay\u0101 Up\u0101d\u0101na\u1e43<\/strong> \u2013 Conditioned by Craving, Clinging arises. Up\u0101d\u0101na Paccay\u0101 Bhavo<\/strong> \u2013 Conditioned by Clinging, Kamma-Becoming (Wholesome, Unwholesome) arises. Bhava Paccay\u0101 J\u0101ti<\/strong> \u2013 Conditioned by Kamma, next life\/next aggregates arise. J\u0101ti Paccay\u0101 Jar\u0101 Mara\u1e47a<\/strong> \u2013 Conditioned by Birth, Aging and Death arise.<\/p>\n Dependent Origination is divided into three parts: Past, Present, and Future.<\/strong> Due to Past Kamma, the Five Aggregates<\/strong> 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.<\/p>\n 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).<\/strong> Again, Craving, Clinging, and Kamma-Becoming are Present Causes (Truth of the Origin), and Birth, Aging, and Death are Future Effects (Truth of Suffering).<\/strong> By alternating between Cause and Effect like this, the cycle of Cause and Effect Samsara becomes endless.<\/strong><\/p>\n Dependent Origination is the Nature of Anatt\u0101 (Non-Self)<\/strong> called Ultimate Cause and Effect.<\/strong> 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.<\/strong><\/p>\n 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 (\u0100gantuka Dhamma)<\/strong> 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<\/strong> arising due to the collision of Contact is also merely a Guest Dhamma\u2014this is Dependent Origination. Only when one can clearly see this point of Dependent Origination can one perceive the Characteristics of Anicca (Impermanence) and Anatt\u0101 (Non-Self).<\/strong><\/p>\n If we define \"Up\u0101d\u0101napaccay\u0101 Bhavo\"<\/strong>: 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.<\/p>\n Therefore, upon seeing, hearing, smelling, tasting, touching, and thinking, one must mindfully contemplate whether Clinging attaches or not.<\/strong> 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\u2014\"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.\"<\/strong><\/p>\n Only when one can contemplate \"Conditioned by Clinging, Kamma-Becoming arises\"<\/strong> 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 \u00d1\u0101\u1e47a)<\/strong>, will one obtain the Knowledge of Discernment of Conditions (Paccaya Pariggaha \u00d1\u0101\u1e47a)<\/strong> 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.<\/p>\n When analyzing Mind and Matter through Dependent Origination Cause and Effect, one decides and realizes that there is no Mind and Matter without cause.<\/strong> Only Effect Mind and Matter are arising due to Cause Mind and Matter; there is no Self-entity<\/strong> that creates or arranges these Mind and Matter phenomena. Characteristic Method \u2013 seeing the destruction of Conditioned Ultimate Realities. By seeing the destruction, one knows Anicca<\/strong>, knows Dukkha<\/strong>, and knows Anatt\u0101<\/strong>.<\/p>\n In Vipassan\u0101, the Effect is Mind and Matter which counts as the Truth of Suffering; this is the section of Defining Mind and Matter (N\u0101mar\u016bpa Pariccheda).<\/strong> The Cause is Ignorance, Craving, and Clinging which counts as the Truth of the Origin; this is the section of Discerning Conditions (Paccaya Pariggaha).<\/strong> Right View (Samm\u0101 Di\u1e6d\u1e6dhi)<\/strong> 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 (Nibb\u0101na).<\/p>\n Right Thought (Samm\u0101 Sa\u1e45kappa)<\/strong> calls the Truth of Suffering (Mind and Matter) and the Truth of the Origin (Dependent Origination) \"Conditioned Things\" (Sa\u1e45kh\u0101ra). 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 (Samm\u0101 V\u0101y\u0101ma)<\/strong> is the effort to try to know the nature of Mind\/Matter-Cause\/Effect Dependent Origination connection, associated with Right View. Right Mindfulness (Samm\u0101 Sati)<\/strong> is the repeated noting, contemplating, and grasping of Mind\/Matter-Cause\/Effect Dependent Origination phenomena. Right Concentration (Samm\u0101 Sam\u0101dhi)<\/strong> is the mind remaining calm on the object of Mind\/Matter-Cause\/Effect Dependent Origination.<\/p>\n \"Avijj\u0101 Paccay\u0101 Sa\u1e45kh\u0101r\u0101\"<\/strong> (Conditioned by Ignorance, Formations arise) is the Revolving of Samsara<\/strong> because Ignorance is the Cause and Formations are the Effect. \"Avijj\u0101 Nirodh\u0101 Sa\u1e45kh\u0101ra Nirodho\"<\/strong> (With the cessation of Ignorance, Formations cease) is the Stopping of Samsara<\/strong> 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.<\/p>\n In the fundamental nature of Vipassan\u0101, 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<\/strong> 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.<\/strong><\/p>\n Understanding and realizing Dependent Origination well allows one to personally gain Knowledge of Defining Mind and Matter (N\u0101mar\u016bpa Pariccheda \u00d1\u0101\u1e47a)<\/strong> and Knowledge of Discernment of Conditions (Paccaya Pariggaha \u00d1\u0101\u1e47a).<\/strong> These two knowledges are the Two Basic Knowledges<\/strong> in Vipassan\u0101 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<\/strong> is indeed the Vibhajjav\u0101da<\/strong> (Doctrine of Analysis) of the Lord Buddha.<\/p>\n Only by thoroughly understanding Dependent Origination and contemplating it in one's own body practically, will one clearly see the path to reach Nibb\u0101na<\/strong>. Dependent Origination is a profound Noble Truth that none other than the Buddhas can preach.<\/p>\n Dr. Soe Lwin (Mandalay)<\/em><\/p>","protected":false},"excerpt":{"rendered":" \u1015\u100b\u102d\u1005\u1039\u1005\u101e\u1019\u102f\u1015\u1039\u1015\u102b\u1012\u103a – \u1021\u1000\u103c\u1031\u102c\u1004\u103a\u1038\u1021\u1000\u103b\u102d\u102f\u1038\u1006\u1000\u103a\u1014\u103d\u101a\u103a\u1019\u103e\u102f\u104f \u1014\u1000\u103a\u1014\u1032\u101e\u1031\u102c\u1010\u101b\u102c\u1038 \u1015\u100b\u102d\u1005\u1039\u1005\u101e\u1019\u102f\u1015\u1039\u1015\u102b\u1012\u103a\u101e\u100a\u103a \u101d\u102d\u1015\u103f\u1014\u102c\u1021\u101c\u102f\u1015\u103a\u1010\u103d\u1004\u103a \u1019\u101e\u102d\u1019\u1016\u103c\u1005\u103a \u1021\u101c\u103d\u1014\u103a\u1021\u101b\u1031\u1038\u1000\u103c\u102e\u1038\u101e\u1031\u102c \u1012\u1031\u101e\u1014\u102c\u1010\u1031\u102c\u103a\u1015\u1004\u103a \u1016\u103c\u1005\u103a\u1015\u102b\u101e\u100a\u103a\u104b 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[…]<\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center 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Four Profound Aspects of Dependent Origination<\/h2>\n
The Twelve Factors of Dependent Origination<\/h2>\n
Analyzing Cause and Effect across Three Lives<\/h2>\n
Dependent Origination and the Nature of Anatt\u0101<\/h2>\n
Contemplating the Aggregate's Dependent Origination<\/h2>\n
Knowledge of Mentality-Materiality and Knowledge of Discernment of Conditions<\/h2>\n
Dependent Origination and the Noble Eightfold Path<\/h2>\n
Revolving and Stopping of Dependent Origination<\/h2>\n
Conclusion<\/h2><\/h2>\n