Paticca-Samuppada | THE GOTAMA BUDDHA SASANA NETWORK

PATICCA-SAMUPPADA 十二因缘 (12 FACTORS OF INTER-RELATED INFLUENCE)

The Buddha emphasized that Samma-Ditthi is the forerunner of the Buddhist practice. Without Samma-Ditthi, anything else that we do will not lead us to Nibbana.

Just as the other spiritual practitioners during the Buddha's time, despite their spiritual attainments, could not attain Nibbana as they lacked Samma-Ditthi.

One of the definitions of Samma-Ditthi as mentioned by the Buddha:

"Understanding dukkha, how dukkha arises & ceases, and the practice of ceasing dukkha".

In other words, Paticca-Samuppada is the core of Samma-Ditthi, which is of utmost importance to the practice of the Eightfold Path.

Understanding the Paticca-Samuppada is essential to the practice of the Dhamma.

SUMMARY OF THE PATICCA-SAMUPPADA

Nescience (Avijja)
Thought patterns (Sankhara)
Consciousness (Vinnana)
Mental concepts & Form (Nama-Rupa)
Six Sense spheres (Salayatana)
Recognition (Phassa)
Feeling of Like/Dislike (Vedana)
Craving for Like/Dislike (Tanha)
Attachment to the subject (Upadana)
Formation (Bhava)
Manifestation (Jati)
Decay and Death (Jara-marana)

The Buddha Did Not Teach The 3-Lifetime Version Of The Paticca-Samuppada

Unfortunately, the "paticca-samuppada" taught by most schools nowadays is a later concept based on the 3-Lifetime concept, and not what was taught by the Buddha, which is based on the constant flux of the mind.

The Paticca-Samuppada that the Buddha taught involves observing and understanding how external conditions, our 6 Sense Bases, and our 5 Aggregates interact and influence one another.

The 12 Factors Of Inter-related Influence (Samyutta Nikaya 12:2 - Paticca Samuppada Vibhanga Sutta)

The Great Discourse On Causes (Digha Nikaya 15 - Maha-Nidana Sutta)

Prerequisites (Samyutta Nikaya 12:23 Upanisa Sutta)

Paticca-Samuppada is essential to the teachings of the Buddha

Emphasizing its importance, the Buddha said :

Yo paticcasamuppadam passati,
so Dhammam passati.
Yo Dhammam passati,
so paticcasamuppadam passati.

One who sees paticcasamuppada
sees the Dhamma.
One who sees the Dhamma

sees paticcasamuppada..

The Buddha said:

Tanhadutiyo puriso,
dighamaddhana samsaram
Itthabhavannathabhavam,
samsaram nativattati.

The man with craving as his companion has been flowing in the stream of repeated existences from time immemorial.

He comes into being, experiences various types of miseries, dies again and again, and does not put an end to this unbroken process of becoming.

This is samsara, the world of suffering, as explained by the Buddha. He further said:

Etamadinavam natva,
tanham dukkhassa sambhavam
Vitatanho anadano,
sato bhikkhu paribbaje.

Rightly understanding the perils of this process, realizing fully craving as its cause, becoming free from craving and attachment,

one should mindfully lead the life of detachment. Such an approach, he said, will have great benefit:

Nandi-samyojano loko,
vitakkassa vicaranam
Tanhaya vippahanena,
nibbanam iti vuccati.

Pleasure is the binding force in the world. Rolling thought processes are its ever-changing base. With the complete eradication of craving,

The state called Nibbana is attained.

PATICCA-SAMUPPADA (IN PALI)

(Anuloma)
Avijja-paccaya sankhara;
sankhara-paccaya vinnanam;
vinnana-paccaya nama-rupam;
nama-rupa-paccaya salayatanam;
salayatana-paccaya phasso;
phassa-paccaya vedana;
vedana-paccaya tanha;
tanha-paccaya upadanam;
upadana-paccaya bhavo;
bhava-paccaya jati;
jati-paccaya jara-maranam
soka-parideva-dukha-
domanassupayasa sambhavanti;
evametassa kevalassa
dukkhakkhandhassa samudayo hoti.

(Patiloma)
Avijjaya tveva asesa viraga-
nirodha, sankhara-nirodho;
sankhara-nirodha vinnana-nirodho;
vinnana-nirodha nama-rupa-nirodho;
nama-rupa-nirodha salayatana-nirodho;
salayatana-nirodha phassa-nirodho;
phassa-nirodha vedana-nirodho;
vedana-nirodha tanha-nirodho;
tanha-nirodha upadana-nirodho;
upadana-nirodha bhava-nirodho;
bhava-nirodha jati-nirodho;
jati-nirodha jara-maranam
soka-parideva-dukkha-
domanassupayasa nirujjhanti;
evametassa kevalassa
dukkhakkhandhassa nirodho hoti.

PATICCA-SAMUPPADA (IN ENGLISH)

(Forward Order)

Dependent on Avijja (nescience), Sankhara (thought patterns) arises;
Dependent on Sankhara (thought patterns), Vinnana (consciousness) arises;
Dependent on Vinnana (consciousness), Nama-Rupa (mental concept & form) arise;
Dependent on Nama-Rupa (mental concepts & form), the Salayatana (six senses spheres) arise;
Dependent on the Salayatana (six senses spheres) , Phassa (recognition) arises;
Dependent on Phassa (recognition) , Vedana (feeling) arises;
Dependent on Vedana (feeling), Tanha (craving) arise ;
Dependent on Tanha (craving), Upadana (attachment) arises ;
Dependent on Upadana (attachment), Bhava (formation) arises ;
Dependent on Bhava (formation), Jati (manifestation) arises;
Dependent on Jati (manifestation), jara-marana (decay & death) arise,
together with sorrow, lamentation, physical and mental suffering and tribulations.

Thus arises this entire mass of suffering.

(Reverse Order)

With the complete eradication and cessation of Avijja (nescience), Sankhara (thought patterns) ceases;
with the cessation of Sankhara (thought patterns), Vinnana (consciousness) ceases;
with the cessation of Vinnana (consciousness), Nama-Rupa (mental concept & form) cease;
with the cessation of Nama-Rupa (mental concept & form), the Salayatana (six senses spheres) cease;
with the cessation of the Salayatana (six senses spheres), Phassa (recognition) ceases;
with the cessation of Phassa (recognition), Vedana (feeling) ceases;
with the cessation of Vedana (feeling), Tanha (craving) cease;
with the cessation of Tanha (craving), Upadana (attachment) ceases;
with the cessation of Upadana (attachment), Bhava (formation) ceases;
with the cessation of Bhava (formation), Jati (manifestation) ceases;
with the cessation of Jati (manifestation), jara-marana (decay & death) cease,

together with sorrow, lamentation, physical and mental suffering and tribulations.

Thus this entire mass of suffering ceases.