Paticca-Samuppada (Dependent Origination) Chp 25

Transcription

1 Paticca-Samuppada (Dependent Origination) Chp 25 Definition: It is a theory of causes and effects explained via 12 interdependent links and the principle of conditionality. Paticca means dependent on and samuppada means arising of. It is NOT philosophical theory of the evolution of the world. It does not attempt to explain or solve the origins of lie; no God creator theory/creation theory/divine power/metaphysics/product of nothingness. Summary of the formula: Imasmin sati idan hoti Imassa uppada, idan upajjati Imasmin asati, idan na hoti Imassa nirodha, idan nirujjati When this is, that is this arising, that arising when this is not, that is not this ceases, that ceases When A arises, B arises because B arises, C arises. When there is no A, there is no B and hence no C. However, there is NO single cause that produces an effect OR a single effect arises from a single cause. But single out KEY condition amongst collection of conditions that is most important to the effects. Analogy: We reap what we sow but we may not necessarily sow whatever we reap. We may plant 10 beans but not all 10 beans will sprout even if they are given same share of sunlight, water, fertilizer and environment. It is difficult to single out whether it is due to sunlight, water, manure or right environment that causes the sprouting of the beans. It is a combination of the factors. However, sunlight can be the chief cause for the key result of bean sprouting. Whole formula: Dependent on ignorance arise volitional activities (mental construction); Dependent on volitional activities arise relinking consciousness; Dependent on relinking consciousness arise mind-matter; Dependent on mind-matter arise 6 sense sphere; Dependent on 6 sense-sphere arise contact; Dependent on contact arise feelings; Dependent on feelings arise craving; Dependent on craving arise clinging; Dependent on clinging arise becoming (both mundane akusala/kusala citta or resultant citta); Dependent on becoming arise birth (resultant citta); Dependent on birth arise decay-death, sorrow, lamentation, physical pain, mental pain, labourious exertion, association with people/situation unpleasant, dis-association with people/situation pleasant, do not get what we want and the 5 aggregates (khandhas)* Hence the entire aggregate of unsatisfactoriness/suffering arises. *Note: the 5 aggregates include sensations, perceptions, mental formation or construction, consciousness & matter (body) Key 12 factors Avijja (Ignorance) is the chief cause that sets the wheel of life. It is ignorance that refrains us from seeing things as they truly are; primarily issues with a deluded mind. It is the Truth, the cause, the end and the way to the end of suffering (4 Noble Truths). 1. Ignorance is present in: Akusala cetaiskas (unskilful/unwholesome mental factors) and common to all akusala cittas (unskillful/unwholesome mental states) Prepared by Anjali Chui Pg 1 of 6

2 One who holds the wrong views about 8-fold things, they are the absence of 4 Noble Truths, past, future, past & future and dependent origination. 2. Sankhara (mental volitions/construction) arise due to ignorance. Often, we commit miccha-vacca (wrong speech), miccha-kammanta (wrong action), miccha-ajiva (wrong livelihood) due to micchaditthi (wrong view). a) 29 cetana (volitions) of mundane kusala (skilful/wholesome) and akusala (unskillful/unwholesome) cittas: 12 akusala citta 8 sobhana kusala citta 5 rupavacara kusala citta 4 arupavacara kusala citta 12. Jara/Marana (Decay & Death) 11. Jati (Birth) 1. Avija (Ignorance) * 2. Sankhara (Volitional Activities /Mental Construction/Mental Formations) 3. Patisandhi-Viññana (Relinkingconsciousness) 10. Bhava (Becoming) 4. Nama-rupa (Mindmatter) 9. Upadana (Clinging) 5. Salayatana (6 Sense Bases) 8. Tanha (Craving) * 7. Vedana (Feelings) 6. Phassa (Contact) Why the presence of avijja (ignorance) in kusala cittas as well? Ignorance is latent in kusala cittas, however predominant in akusala cittas; unless the moha-mula (ignorance-root) and tanha (craving) are completely eradicated, possible only if puthujjana (worlding) becomes an arahant. As such, an arahant would not incur any more kamma-vipaka (cause-effect) in his present life to effect future results. Sankhara is one of the 5 khandhas (aggregates) and one of the 50 cetasikas, excluding vedana (feelings) & sañña (perception). There is an absence of sankhara for supramundane cittas, achievable only by sotapannas, sakadagamis, anagamis and arahants (1 st to 4 th stage of sainthoods) as they would be eradicated. Sankhara refers to past mental volitional activities that conditions current effects/results, whereas, bhava refers to present mental volitional activities that conditions future effects/results. Prepared by Anjali Chui Pg 2 of 6

3 The simple happening of a state in dependence of some other states can be looked at it in following ways: 1) 12 Factors: (as illustrated above) 2) 3 Periods: Past, present and future 3) 2 Roots*: Avijja & tanha 4) 3 Rounds: Kilesas avijja, tanha & updana Kamma sankhara & bhava (for action) Vipaka patisandhi-viññana, vedana, jati, jara-marana & bhava (for becoming) 5) 4 Divisions/: (5) Past Causes: avijja, sankhara, tanha, upadana & bhava 20 modes (5) Present Effects: patisandhi-viññana, nama-rupa, salayatana, phassa & vedana (5) Present Causes: tanha, updana, bhava, avijja & sankhara (5) Future Effects: patisandhi-viññana, nama-rupa, salayatana, phassa & vedana 6) 3 Connections: (i) past causes + present effects (ii) present effects + present causes (iii) present causes + future effects Patisandhi-viññana (relinking-consciousness) There are several types of consciousness (cittas) possed by beings in the various realms. In the context of Paticca-Samuppada, patisandhi-viññana refers to relinking-consciousness. This type of consciousness links the past life to the succeeding and determines the respective realms of birth. From the Abhidhamma aspect, it is the initial consciousness at bhavanga stage that sustains life-continnum till death stage. Sankhara conditioned the arising of relinking-consciousness There are 19 types of relinking-consciousness that determines which realm of subsequent birth, dependent on whether the kammic formations (sankhara) during an individual s last thought moment at death is wholesome or unwholesome. This consciousness carries with it all the necessary data, experiences, latent tendencies, characteristics and information necessary to sustain a newly conceived being (human or nonhuman): 8 sobhana kusala vipaka citta 2 ahetuka santirana citta (investigating citta) kusala & akusala with equanimity 5 rupajhana vipaka citta 4 arupajhana vipaka citta 32 vipaka citta arises due to kammic formations (sankhara) 8 sobhana vipaka citta 7ahetuka akusala vipaka citta 8 ahetuka kusala vipaka citta 5 rupavacara vipaka citta 4 arupavacara vipaka citta Prepared by Anjali Chui Pg 3 of 6

4 Nama-rupa (mind-matter) Viññana conditioned the arising of nama-ripa. Mind-matter is dependent on relinking-consciousness and kammic formations. Arupavacara only mind arises Asaññavacara (either perception or non-perception) only matter arises Kamavacara & rupavacara mind & matter arises Nama refers to the combination of vedana (feelings), sañña (perception), sankhara (mental formations) & viññana (here specifically refers to relinking-consciousness) whilst rupa refers to elements/material phenomena e.g there are 18 types of material phenomena originated from kamma. The rupa referring to the 3-decads is conditioned by past kammic consciousness together with relinkingconsciousness. Note: sex is determined by past kamma already at the very conception of being NOT at moment of conception. Embryo can be looked upon as either physical or non-physical entity. Buddhism acknowledges that some rebirth occurs whereby the entity does not undergo the embryonic stage. Kaya : body-decad consists of 8 inseparables* (pure octad) + body sensitivity + physical life faculty Bhava: sex-decad consists of 8 inseparables + sex + physical life faculty Vathu: seat of consciousness/base-decad consists of 8 inseparables + seat of consciousness + physical life faculty * N.B. pure octad consists of the 4 essential elements (pathavi, tejo, vayo & apo) + 4 derivatives (colour, smell, touch & nutritive essence) Salayatana (six sense bases) The six sense bases are conditioned by the arising of nama-rupa. Six senses bases are six internal bases: eye base, ear base, nose base, tongue base, body base and mind base Kamavacara: 6 senses bases Rupavacara: 3 senses bases (ear, eye and mind (heart) bases) Arupavacara: mind (heart) base E.g. The primary kammic latent tendencies, experiences and information brought along by the relinking consciousness of the previous life during the embryonic stage are moulded, modified and altered by the new situations. The 6-sensed human machine operates automatically without any volitional decisions or control by the soul or god but investigating and registering the sense impressions for future use. Anjali s comments: The Buddha refutes reincarnation theory i.e. personality A will remain same in next life or nonrebirth related theory i.e. personality A will become an entirely different person in next life. Rather, there are kammic elements/residuals that will follow through to next identity of individual in next life, dependent on the priority, function and time of the kamma. Phassa (contact) Define as coming together of cetasikas, citta, and six senses bases with object Eye base refers to eye sensitivity not the eye organ. A blind person may have the eye organ but lacks the sensitivity to see visible form. Visible form refers to objects that can be seen due to presence of light. Objects in darkness are not visible. Arising of eye consciousness together with mental state and feelings Prepared by Anjali Chui Pg 4 of 6

5 Contact is conditioned by the arising of 6 sense bases and occurs with the presence of one base-sensitivity e.g. eye-sensitivity + visible form + eye consciousness Mind contact with 24 types of vipaka citta (3 ahetuka investigating citta, 8 kusala vipaka citta, 9 rupa/arupa vipaka citta & 4 phala jhana citta) Vedana (feelings) Feelings are conditioned by the arising of contact, accompanied by affective quality e.g. pleasurable, equanimity, displeasure, etc). 18 feelings w joy/pleasurable } ] 32 feelings with equanimity } mental feelings ] 2 feelings with displeasure } ] Only 54 cittas in kammavacara 1 feeling with pain } physical feelings ] 1 feeling with happiness (sukha) } ] A mental state common to all consciousness; one of the 7 universals. The only cetasika that allows the individual to experience the results of one s action. Nibbanic bliss refers NOT feelings due to sensuality but happiness from the relief of suffering. Tanha (craving) There are 6 kinds of craving [6 * 2 (internal/external) * 3 (past, present & future) * 3 folds] = 108 cravings Form } Sound } Smell } split into 3 folds (kama, bhava, vibhava) Taste } Tangible } Mental object } Craving slightly less tense than upadana groping in dark to steal objects Craving ~ kilesa (one of) and includes craving for pleasurable, avert unpleasurable or even peaceful feeling (neutral) Upadana (attachment) Craving intensified ~ attachment 4 folds: sensual pleasure } clinging ~ intensified craving false views ] adherence to rites & ceremonies ] views accepted under craving becomes clinging soul theory ] Bhava (becoming/being) 2 kinds of becoming: Kammabhava: active process of becoming (moral and immoral actions that constitute kamma) actions lead to rebirth 29 cittas Upapattibhava: passive process of becoming (the different planes of existence) results of past actions 32 vipaka citta Sankhara vs. kammabhava: kammabhava conditions future birth (pertains to current); Prepared by Anjali Chui Pg 5 of 6

6 sankhara (pertains to past) Kammabhava results in new existence leads to upapattibhava, resultant existence from vipaka citta, associated cetasikas + kammaja rupa Clinging conditions kammabhava ~ creates kammic actions Clinging conditions upapattibhava ~ resultant existence samsara kammically determined Jati (birth) Here refers to the mundane resultant cittas arising (actively) + associated cetasika + kammja rupa in new life in any realm of existence This birth is from the key cause of becoming lies in the present kammabhava Jaramarana (decay-death) All kinds of suffering (12 kinds of suffering) with death 1 st Noble Truth Birth, old age, death, sorrow, lamentation, physical pain, mental pain, laborious exertion, not getting what one desires, associated with people or conditions unpleasant, disassociated with people or condition pleasant, 5 khandha are suffering Summary a) 3 periods - Kammic formation - Ignorance - Birth - Death decay - Rest of 8 links b) 12 factors (see paticca-samuppada wheel of life) - Always present together in any single life c) 4 groups - 5 causes pertaining to past: avijja, sankhara, tanha, upadana, bhava - 5 effects pertaining to present: vinnana, nama-rupa, salayatana, phassa, vedana - 5 causes pertaining to present: tanha, upadana, bhava, avijja, sankhara - 5 effects pertaining to future: vinnana, nama-rupa, salayatana, phassa, vedana Prepared by Anjali Chui Pg 6 of 6