Homage to that Blessed one, who is an Arahant and perfectly
Self-enlightened.

Katamo ca , bhikkhave , paticca-samuppado ? Avijja-paccaya , bhikkhave , sankhara ; sankhara-paccaya vinnanan ; vinnana-paccaya nama-rupan ; nama-rupa-paccaya salayatanan ; salayatana-paccaya phasso ; phassa-paccaya vedana ; vedana-paccaya tanha ; tanha-paccaya upadanan ; upadana-paccaya bhavo ; bhava-paccaya jati ; jati-paccaya jara-maranan, soka-parideva-dukkha-domanassupayasa sambhavanti . Evam etassa kevalassa dukkhakkhandhassa samudayo hoti . Ayan vuccati , bhikkhave , paticca-samuppado .

(S.12:1)

What, monks, is dependent origination(arising)? Dependent on ignorance, monks, conceptions [arises]; dependent on conceptions consciousness [arises]; dependent on consciousness mentality and materiality [arise]; dependent on mentality and materiality the six [internal sense] bases [arise]; dependent on the six [internal sense] bases contact [occurs]; dependent on contact feeling [arises]; dependent on feeling craving [arises]; dependent on craving attachment [arises]; dependent on attachment [there is] existence; dependent on existence [re]birth [takes place]; dependent on [re]birth old age, death, sorrow, lamentation, pain, unhappiness and despair come to be. Thus is the arising of this whole mass of dukkha. This, monks, is called dependent origination.

Faithful Devoties, we hope to explain a few facts regarding paticca-samuppada in as simple a manner as possible. Let us analyse the term ` paticca-samuppada ': ` samuppada ' means the arising of something; ` sam ' (an assimilated form of ` san ') means together; ` uppada ' means arising; ` paticca ' means because of or as a result of something. Therefore, the compound term paticca-samuppada means arising of something (i.e. dukkha ) as a result of a cause or causes. In brief this is called dependent arising.

Let us take an example. If we plant a mango seed it requires several causes for it to germinate and grow up to be a mango tree and bear fruit. We need the earth, fertile soil, water, space for the tree 1 to grow, sunlight, wind and someone to plant the seed. There are also trees that come up on their own but to get appropriate results we need the conditions mentioned above. Similarly the farmer who cultivates a paddy field, in order to be able to reap a good harvest, has to fulfil several conditions. It requires a suitable field, water, manure, air, wind and space. It is only when these conditions are fu l fi lled that the farmer will be able to reap a good harvest. It is as a result of many causes that something will arise or originate. This is paticca-samuppada .

There are seven aspects involved in paticca-samuppada. Before we go deeply into them let us list them as topics. We need to understand the seven aspects first, which are as follows:

· Kalo addha - the three time periods

· Dva dasangani - the twelve factors

· Visatakara - the twenty modes

· Ti-sandhi - the three connections

· Catu-sankheta - the four groups

· Tini vattani - the three rounds

· Dvemulani - the two roots

(AS.VIII:4)

We should study paticca-samuppada based on the above seven aspects. We need several hours to explain these seven aspects in detail. Let us briefly analyse them:

Kalo addha - the three time periods, i.e. the past, present and future. 2

Dvadasangani- These twelve factors are not found in inanimate objects such as rocks and plants, but only in living beings. The twelve factors are:

· Avijja - ignorance

· Sankharas - conceptions (kammic formations)

· Vinnana - consciousness

· Nama-rupa - mentality-materiality

· Salayatana - the six [internal sense] bases

· Phassa - contact

· Vedana - feeling

· Tanha - craving

· Upadana - attachment

· Bhava - existence

· Jati - birth

· Jara-marana-soka-parideva-dukkha-domanassupayasa - old age, death, sorrow, lamentation, pain, unhappiness and despair

(AS.VIII:6)

We must know them in the forward and reverse orders, and also contemplate them.

Visasakara - They become twenty modes 3 as follows:

Avijja and sankhàra combine with three others, that is: tanha , upadana and kamma bhava totalling five. Next comes vinnana , nama-rupa , salayatana , phassa and vedana 4another five, and so ten in all. Again the three factors tanha , upadana and kamma-bhava combined with avijja and sankhara forming the third group of five and the total is fifteen. Next the pair jati and jara-marana , what are they of? They are of vinnana , nama-rupa , salayatana , phassa and vedana , and so form the fourth group of five and thus give twenty in total. This is how the twelve factors become twenty modes because of the connections between them.

Now if avijja and sankhara occur anywhere there invariably occurs tanha , upadana and kamma bhava , there is a connection and that is five; the birth ( jati ), aging and death ( jara-marana ) of the five factors given above vinnana , nama-rupa , salayatana , phassa and vedana , that is five; then tanha , upadana , kamma bhava , avijja and sankhara , another five; and [again in the future the birth ( jati ), aging and death ( jara-marana ) of] vinnana , nama-rupa , salayatana , phassa and vedana another five, total twenty.

Ti-sandhi - the three connections, what are they? If we take the twelve factors in order it has a certain cyclic or round nature that is inter-connected. This cycle has three connections. 5

· Cause ( hetu ) and effect ( phala ) connection

· Effect and cause connection

· And again cause and effect connection

AS.VIII:7

What are these three? Avijja and sankhara belong to the past. Sankhara is at the end of the past. Sankhara connects with vinnana which belongs to the present; this is one connection.

Sankhara is a cause and vinnana is an effect. A connection exists between these two, a cause in the past connects with an effect in the present; there is a cause and effect relationship [here] .

Next comes the connection between vedana and tanha : vedana is an effect of a cause. Vedana is at the end of an effect that belongs to the present, then the beginning of the present cause is tanha . Tanha arises because of vedana ( vedana-paccaya tanha ) . Here vedana is an effect [from a past cause] and tanha a cause [that gives results in the future]; therefore, it is an effect-cause connection.

Now comes the kamma-bhava and jati connection. This kamma-bhava is the cause of jati , the effect, which is another connection. Those are the three connections through which the twelve factors are joined together.

Catu-sankheta - sankhepa means combination or formation of groups. ` Catu ' is the prefix form of the number four. So there are four groups of five each, making up the twenty. Now if avijja and sankhara exists anywhere, three others, i.e. tanha , upadana and kamma-bhava , join them forming the first group, this is called the past cause group. Next comes vinnana , nama-rupa , salayatana , phassa and vedana. These five are called the present effect group. After that comes tanhà , upadana and kamma bhava , these three are joined by the pair avijja and sankhara forming what is referred to as the present cause group. Then jati and jara - marana of vinnana , nama-rupa , salayatana , phassa and vedana to form the last group which is called future effect group. So we have four lots of five each, these are the catu-sankheta . 6Explaining further:

Five past causes are: avijja , sankhara , tanha , upadana and kamma-bhava .

Five present effects are: vinnana , nama-rupa , salayatana , phassa and vedana .

Five present causes are: tanha , upadana , kamma-bhava , avijja and sankhara .

Five future effects are: jati and jara-marana of vinnana , nama-rupa , salayatana , phassa and vedana .

Tini vattani - vatta means round, and so tini vattani means three rounds. What are these three rounds? They are:

· Kilesa-vatta - defilement round

· Kamma-vatta - [intentional] action round

· Vipaka-vatta - result round

(AS.VIII:8)

Avijja , tanha and upadana form the kilesa round. Sankhara and kamma - bhava constitute the kamma round. All the rest belong to the vipaka round.

Dve mulani - next let us consider the dve mulani 7 or two roots. The twelve links of paticca-samuppada has two roots. What are these two roots? Someone who breaks the five precepts ( panca silani ), commits the ten unwholesome courses of action ( dasa akusala-kamma-patha ), five immediate [next life in hell resulting] actions ( panca anantariya-kammani ) or other unwholesome actions, which will cause birth in the lower worlds, will have avijja as the root cause. It is avijja that gives rise to conceptions ( sankharas ). All conceptions leading to unwhole- some qualities ( akusala-dhammas ) and defiled states ( kilesa-dhammas ), such as not keeping the five precepts, committing the ten unwhole-some courses of action and five immediate [next life in hell resulting] actions, as well as covetousness ( abhijjha ), ill-will ( vyapada ), anger ( kodha ), enmity ( upanaha ), spite ( makkha ), malice ( palasa ), jealousy ( issa ), stinginess ( macchariya ), fraudulence ( maya ), treachery ( satheyya ), inflexibility ( thambha ), impetuosity ( sarambha ), conceit ( mana ), arrogance ( atimana ), infatuation ( mada ) and heedlessness ( pamada ), arise rooted in avijaà. In short actions that result in birth in the four lower worlds are rooted in avijja. Therefore their paticca-samuppada is rooted in avijja.

Next, we consider the wholesome actions, such as keeping the five precepts, eight precepts, developing the four sublime states ( brahma-viharas ), giving alms ( dana ), ethical ly conducting oneself ( sila ), meditating ( bhavana ), engaging in the ten bases of meritorious actions ( dasa punna-kiriya-vatthini ) and any other meritorious activities, they result in worldly benefits. What is the purpose of this? There is the benefit of being born in this world, the world of the devas , the brahma world ( brahma-loka 8) or formless wo r ld ( arupa-loka 9) and other benefits like being rich, attractive, powerful, etc. as well as becoming a [righteous] world-emperor ( cakka-vatti ), and experiencing various other desirable situations. If the wholesome deeds are done with the above mentioned expectations, they are rooted in tanha . Therefore, their paticca-samuppada is tanha rooted.

The paticca-samuppada of performing unwholesome actions is rooted in avijja , and that of wholesome actions is rooted in tanha. Now we have discussed briefly the seven aspects of paticca-samuppada , that is, the three periods of time, twelve factors, twenty modes, three connections, four groups, three rounds and two roots.

Some of the above seven aspects are depicted in the table below:

Let us now consider the twelve factors of paticca-samuppada :

Avijja Ý is not knowing the truth. What is this truth that is not known? Nama-rzupa is a truth; anicca , dukkha and anatta are truths; cause and effect is a truth. Not knowing these truths is avijja . Likewise, if we do not know the five aggregates of attachment ( pancupadanakkhandha ) or the twelve [internal and external sense] bases (a yatanas ), it is also avijja . Now not knowing the eighteen elements ( dhatus ) and the four noble truths ( cattari ariya-saccani ) is avijja . As such not knowing what should be known is avijja . However, one is not expected to know everything there is in this world. The body consists of thirty-two parts, such as: hair of the head, hair of the body, nails, teeth, skin, etc. ( kesa , loma , nakha , danta , taca , etc.), these are not me. Also the eyes ( cakkhus ), ears ( sotas ), nose ( ghana ), tongue ( jivha ), body ( kaya ) and mind ( mano ) are not me [or mine]. Again the group of twenty-three rupa-kalapas in the body, they too, are not me [or mine]. There is only a collection of citta , cetasikas , etc. and they, too, are not me [or mine]. Not knowing these things [as they are] we make reference to a me [and mine]. What exists there is avijja . Not knowing the truth is avijja .

· ? avindiyan vindati avijja - enjoying that which is not to be enjoyed , i.e. doing unwholesome bodily actions, etc. is [through] ignorance

· ? vindiyan na vindati avijja - not enjoying that which is to be enjoyed , i.e. not doing wholesome bodily actions, etc. is [through] ignorance

· ? aviditan karoti avijjà - in the sense of being a heap of aggregates, place of the sense-bases, emptiness of the elements, predominance of the predominances and the suchness of the truths, these things and also the four-fold said meaning 10 of dukkha, etc. as oppressing ( pilana ), etc. are not made known is [due to] ignorance

· ? satte javapetiti avijja - beings are made to run on in all the [different] modes of birth, fates ( gatis ), [realms of] existence and stations of consciousness in endless sansara [because of] ignorance

· ? avijjamane javatiti avijja - while ultimately [the things] male, female, etc. do not exist [beings] are quick [to understand in those terms through] ignorance

· ? vijjamane na javatiti avijja - while [ultimately the things like] the aggregates ( khandhas ), etc. do exist [beings] are not quick [to understand that because of] ignorance

· ? chadanatopi avijja - it is ignorance by the concealing, also, of [the true nature of] eye consciousness, etc., bases & objects and dependent origination & dependent arisen dhammas

(Vism.XVII,43; Vibh.6)

Not knowing what should be known is avijja . Similarly, misconception of the truth is also avijja. In short it is ignorance. If we view this ignorance in the ultimate sense it is delusion ( moha ) the unwholesome ( akusala ) cetasika.

Sankharas - Next we shall consider sankharas . What are sankharas ? Sankharas (in this sense) have the power to bring about effects ( vipaka ) in the future. This power is not present in all of the cetasikas , 11 but specifically belongs to the cetasika of intention ( cetana ). There are twenty-nine kinds of intentions that arise in our minds. These intentions are considered as sankhara . What are these intentions? There are twelve 12 that arise in the committing of akusala-kamma , of these eight are lobha -rooted, two are dosa -rooted and two are moha- rooted.

Now when we give alms, observe precepts, meditate, listen to Dhamma, there arise kusala-cetanas , numbering seventeen, 13 of these eight are connected with the sensual sphere ( kamavacara ), five with the fine material sphere ( rupavacara ) and four with the formless sphere ( arupavacara ). These seventeen plus the twelve above makes the twenty-nine intentions. They are capable of producing results in the future, and that is why they are called sankhara. These twelve unwholesome intentions result in suffering in the lower worlds, animal world and world of unhappy spirits ( petas ) . Even if [re]born in the human world one may be/become blind, mute, deaf, physically disabled, mentally unbalanced, mentally retarded, poor, helpless, one who associates with evil people or earns a living by unethical means. [So] even if [re]born in the human world unpleasant results are given by these twelve unwholesome intentions; therefore they are called sankharas . Wholesome actions, such as: giving alms, conducting oneself ethically ( sila ) and meditating, will cause one to be born in the human world, world of the deities or the brahma worlds and be happy and prosperous. What helps to reap these benefits? It is the seventeen wholesome intentions. The term conceptions ( sankharas ) has four meanings:

· Sankhata-sankhara - compounded sankhàra , i.e. [e very - thing] that is compounded and arises as a result of causes

· Abhisankhata-sankhara - kamma-resultant sankhara , i.e. kamma resultant mind, mental qualitie s and kamma produced corporeality ( kamma-ja-rupa ) in living beings

· Abhisankharana-sankhara - kamma-result-giving sankhara, these are the twenty-nine intentions (see below)

· Payogabhisankhara - is bodily and mental effort

(Vism.XVII,45)

They are further divided into:

· Punnabhisankhara - meritorious intention in connection with the sensual sphere - eight; related to the fine material sphere - five, total thirteen

· Apunnabhisankhara - unwholesome intention - twelve

· anenjabhisankhara - wholesome intention pertaining to the formless sphere Ý four

(Vism.XVII,63)

This completes the various classifications of the twenty-nine intentions.

Vinnana - in a given life, the consciousness that arises at rebirth, i.e. the first mind moment, and the subsequent consciousnesses that arise thereafter. Citta does not arise by itself, but is associated with a number of mental qualities, which it leads. 14 Rebirth consciousness is the result of accumulated intentions, and then generations of kamma resultant consciousnesses follow. Therefore, consciousness arises dependent on conceptions ( sankharas ) .

Next comes mentality & materiality, 15 which arise dependent on consciousness. Let us understand what mentality is. At conception several mental qualities are associated with rebirth consciousness. If we are reborn in the lower worlds there are ten mental qualities involved,the seven universals and three particulars of ( vitakka ), ( vicara ) and decision ( adhimokkha ); these ten combine with the mind to become eleven in all. Rebirth in the lower worlds occurs with an investigating consciousness ( santirana-citta ) associated with equanimity. 16 Next let us consider the highest level of rebirth in the sensual sphere; thirty-three mental qualities arise there, they are referred to as mentality, and along with these arise three [groups of] materiality ( rupa -kalapas 17), i.e. in the embryo [in its first stage] ( kalala ). 18 If the conception is in a mother's womb there arise three groups of materiality, three bundles of ten each, i.e. thirty types. They are divided into:

· Kaya-dasaka - kaya is body; dasa 19 is ten

· Vatthu-dasaka 20- vatthu is [physical/heart] base (for the mind)

· Bhava-dasaka 21 Ý bhava (lit. nature/state) here means male or female

(Vibh.1:5 Comm. & AS.VI:23 )

Mentality & materiality arise because of consciousness. However it does not stop there, from each conscious moment to conscious moment, which is further subdivided into arising moment ( uppadakkhana ), being moment ( t hitikkhana ) and dissolving moment ( bhangakkhana ) for each conscious moment, there arises kamma-produced materiality ( kamma-ja-rupa ). 22 From the first life continuum mind moment ( bhavanga-citta 23) onwards mind-produced materiality ( citta-ja-rupa ) is causally arisen. In that mind temperature-produced materiality ( utu-ja-rpa ) begins to arise. Later on will arise food-produced materiality (a hara-ja-rupa 24). All of these different rupas have the same quality of arising, being and dissolving. As this mentality and materiality arise due to consciousness it is said that mentality and materiality arise dependent on consciousness ( vinnana-paccaya nama-rupan ).

The six [internal] bases (five physical sense organs and the mind) arise dependent on mentality & materiality. At the place where nama-rupa and vinnana join together the six [sense] bases ( salayatana ) also come to be. What is this? Eye sensitivity ( cakkhu-pasada ), the `place' where forms are seen, 25 is cakkhayatana ; ear sensistivity ( sota-pasada ), the `place' where sounds are heard, is sotayatana ; nose sensistivity ( ghana-pasada ), the `place' where od ours are smelt, is ghanayatana ; tongue sensistivity ( jivha-pasada ) , the `place' where fl av ours are tasted, is jivhayatana ; body sensistivity ( kaya-pasada ) , the `place' where bodily sensations are experienced, is kayayatana ; as well as the mind base ( manayatana ), which is the mind that is connected with everything. 26 These sense doors arise because of mentality and materiality ( nama-rupa-paccaya salayatanan ).

Sense-contact (both sensual and mental) arise s in dependence on the six sense-bases. Because of the six sense-bases physical forms come into contact with the eye, and then the object is taken up in the mind, i.e. seeing takes place; this is the mental quality ( cetasika ) of contact ( phassa ). This is the first of the universal cetasikas . The sense- contact that occurs in the mind in connection with the eye and forms is called cakkhu-samphassa . The phassa cetasika that arises in connection with the ear and sounds is called sota-samphassa ; similarly there is ghana-samphassa , jivha-samphassa , kaya-samphassa and mano-samphassa arising from the sense-contact of the nose & odours, tongue & flavours, body & bodily sensations and mind & mental objects respectively . Altogether there are six s ense -contact s because there are six sense-bases. Then arises feeling.

Feeling arises dependent on sense contact. Due to seeing physical forms with the eye, i.e. because of eye consciousness, of which arise forty-six types 27 thereof, eye sensitivity and visible objects, there will arise pleasant, unpleasant or neutral feelings on different occassions; similarly for the other sense-doors of ear, nose, tongue, body and mind.

Craving ( tanha ) arises dependent on feeling. When one enjoys a pleasant situation one craves for its continuance and repetition, this is how craving arises due to pleasant feeling. When one undergoes suffering one craves for the unpleasant feeling to disappear and for pleasant feelings to be experienced. Upekkha vedana is a subtle vedana , when experiencing neutral feeling one craves for the calm enjoyment 28 to continue and also for its repetition. Therefore, craving arises due to all three feelings, i.e. pleasant, unpleasant and neutral. 29 There are three types of craving:

· Kama-tanha- craving for sensual pleasures

· Bhava-tanha - craving for existence

· Vibhava-tanha - craving for non-existence

( D.22, 33 & 34; M.9)

Craving for sensual pleasures is the craving for the enjoyment obtained through the five sense-bases. This happens through the six sense-bases. 30 When seeing forms with the eye, hearing sounds, etc. kama-tanha arises . When one wishes to obtain happiness in future lives, thinking it to be permanent, this is called craving for existence ( bhava-tanha ). In craving for non-existence one believes that there is only today, no tomorrow, no future life; whatever pleasures there are they are to be enjoyed in this life by whatever means, wholesome or unwholesome. This type of people has what is called annihilation view ( uccheda-vada ); they do not believe in re-existence ( punabbhava ), the longing/expectation ( a sa ) involved here is called vibhava-tanha . These three: kama-tanha , bhava-tanha and vibhava-tanha should be relinquished.

Next comes attachment ( upadana 31). There are four types of attachment, these are:

· Kamupadana - attachment to sensuous pleasures

· Ditthupadana - attachment to views

· Silabbatupadana - attachment to rules and rituals

· Attavadupadana Ý attachment to a personality view

(S. 12:2)

Actually these four belong to one of two categories, i.e. tanha and ditthi. The wanting of anything that one does not have is craving, and the strongly grasping to that which one obtains is attachment ( upadana ). Within one's mind when the arisen craving becomes very strong it is called upadana . Likewise the perception of a personality [within the five aggregates of attachment] is ditthupadana . Attach-ment arises dependent on craving.

At this point (from craving) there is [sometimes] a different way [shown in the texts in which paticca-samuppada procedes], which has nine factors enumerated. 32 This, briefly, is as follows: seeking ( pariyesana ) arises dependent on craving; gaining ( labha ) arises dependent on seeking; deciding ( vinicchaya ) arises dependent on gaining ; desire and lust ( chanda-raga ) arise dependent on deciding; attachment ( ajjhosana ) arises dependent on desire and lust; taking possession ( pariggaha ) arises dependent on attachment ; stinginess/ meanness ( macchariya ) arises dependent on taking possession ; protecting (a rakkha ) arises dependent on stinginess/meanness ; due to protecting taking up of sticks and swords, quarrels, disputes, accusations, back biting, lying and many bad, unwholesome things come into being.

Next, existence ( bhava 33) arises dependent on attachment ( upadana-paccaya bhavo ). What is this? There are two types of existence, which is the coming into being and existence of something, these are:

· Kamma-bhava - action [that causes renewed] existence

· Upapatti-bhava - [the resulting] existence that comes into being [from kamma-bhava ]

(AS.VIII:3)

At the beginning we said that conceptions arise dependent on ignorance ( avijja-paccaya sankhara ), there the term sankhara is used referring to twenty-nine intentions ( cetana ). Kamma-bhava is those twenty-nine intentions together with all [fifty-two] mental qualities ( cetasikas ). Intentions alone do not produce a kammic result ( kamma-vipaka ); the combination of all the mental qualities and consciousness is kamma-bhava. We are now listening to a Dhamma discourse and so, from mind moment to mind moment, in our minds either glad or equanimous wholesome consciousnesses arise; they contain at the most thirty-three mental qualities, but it could be less. In the absence of the dominion of wisdom ( pannindriya ) one may listen without full comprehension, in such case the mental qualities will be [one] less than thirty-three. All of these thirty-three cetasikas [together with the mind] are called kusala-kamma-bhava . Likewise , when one performs an unwholesome action there arise in the mind a number of mental qualities, this is called akusala-kamma-bhava. In this way wholesome and unwholesome actions are considered as kamma-bhava .

Upapatti-bhava - for a particular plane of existence, which one is [re]born in, there are definite resultant mind and mental qualities ( vipaka-citta-cetasikas ) and materialities that arise from [previous] actions ( kamma-ja-rupas ) associated with that; this is called upapatti-bhava . There are eleven sensuous planes ( kama-bhumi ), i.e. the human world, four lower worlds ( apayas ) and the six celestial worlds ( deva-lokas ). At the time of birth in these eleven planes one has mentality & materiality, aggregates and sense-bases, these are known as upapatti-bhava. Then there are sixteen fine material planes and four formless planes. These are all upapatti planes and upapatti-bhava. They are not kamma , but places where the effects of kamma ( kamma-vipakas ) manifest. The moment of rebirth in this upapatti-bhava is jati .

[Re]birth occurs dependent on existence ( bhava-paccaya jati ). Passing away from one existence rebirth takes place in another without any intervening time-lapse, this is Jati. Pathamopapatti is the first moment of arising in a new existence. Rebirth takes place in one of four different ways:

· Andaja - egg born

· Sanseda-ja - moisture born

· Opapatika - spontaneously born

· Jalabu-ja - womb born

(D.32)

When does this birth take place? We earlier said that the arising of consciousness [in a new existence] is [re]birth ( jati ). Also the arising of mentality & materiality is birth, the arising of the sense-bases is birth, the arising of sense contact impressions is birth and the arising of feeling is birth.

Next comes jara-marana - old age/decay and death. The maturing of nama-rupa over the passage of time is old age/decay ( jara ). Then the breaking up of these is death ( marana ). There are several types of death:

· Khanika-marana - the momentary arising and passing away of the five khandhas

· Sammuti-marana - conventional [usage of the word] death, for example, dead tree

· Samuccheda-marana - the cutting off of the round of dukkha (by an arahant) (Vism.VIII,1), or the final passing away of the arahant at the end of his life (Vibh.4 Comm.)

· Kala-marana - timely death, as when the full lifespan has been lived, the merit exhausted or the simultaneous reaching of both

· Akala-marana - untimely death, as when unwholesome kamma ripens and the lifespan is shortened

(Vism.VIII,1Ý3)

Of these only the last two are meant when referring to the breaking up of nama-rupa at the end of a life.

The arising of mentality and materiality is birth ( jati ), their continuation is aging ( jara ) and the complete breaking up is death ( marana ). Aging and death should be differentiated in this way. Next in dependent origination we have: soka-parideva-dukkha-domanassupayasa sambhavanti .

· Soka - sorrow and the distress that is caused when an unpleasant object comes into contact with these five, i.e. vinnana , nama - rupa , salayatana , phassa and vedana ,

· Parideva - lamentation, crying

· Dukkha - physical pain

· Domanassa - unhappiness, i.e. unpleasant mental feeling

· Upayasa - despair, mental disturbance

(M.141)

They are all connected with birth, aging and death. The Buddha taught dependent origination as a combination of all these factors (i.e. from avijja onwards).

The Bodhisatta sat under the Bodhi tree late one afternoon and by the strength of the perfections developed over many lifetimes conquered Mara [and his horde] before sunset. Thereafter by the practice of meditation on the mindfulness of breathing, acquired the knowledge and wisdom required to see his past lives back twenty asankheyya great aeons 34 during the early part of the night and acquired the ability to see the thoughts and actions, for seven days before and after, of all beings that were [re]born then. 35 At the end of these two events he comprehended how cause and effect results in the rebirth cycle. This is dependent origination. Then he analysed dependent origination in fine detail by insight meditation. These are described in detail in the Abhidhamma pitaka . It is said that for one citta alone, dependent origination should be analysed in sixteen different ways, and so for the eighty-nine different cittas it is 89 x 16 [= 1424 ] ways. We will have to learn these some day. It is at this stage that the Bodhisatta acquired the supreme knowledge and attained Buddhahood, just at dawn.

1 For a simile of a tree and pañicca-samuppàda see S.12:57.

2 AS.VIII:5 Ý avijjà and saïkhàra belong to the past, jàti , jarà-maraõa , etc. to the future and the factors vi¤¤àõa through to bhava belong to the present.

3 AS.VIII:7Ý8.

4 The jàti and jarà-maraõa of these factors is implied, as in the fourth group of five.

5AS.VIII:7Ý8.

6 AS.VIII:7Ý8.

7 The following explanation is as found at Vism.XVII,39Ý40. The Subcomm. to AS.VIII:9 explains that avijjà is the root for the previous [factors in the pañicca-samuppàda , i.e. from saïkhàra to vedanà ] and taõhà the root for the later (i.e. from upàdàna onwards).

8Attained by developing the four jhànas (see also the four appama¤¤as (p. XX )).

9This refers to the four formless spheres, for these see p. XX .

10 This is given more fully on page XX above (chapt. X ) ; see also Vism.XVI,15.

11 AS.1:2 Ý of the fifty-two cetasikas, fifty are said to belong to the aggregate of conceptions ( saïkhàrakkhandha ) and the other two cetasikas are feeling ( vedanà ) and perception ( sa¤¤à ), which correspond to the aggregates of the feeling and perception.

12 See AS.I:4Ý6.

13See AS.I:13 (eight Ý sensual sphere), AS.I:18 (five Ý fine material sphere) & AS.I:22 (four Ý formless sphere).

14 C.f. p.7 (f.n.4)

15 At M.9 råpa is defined as the four great elements ( cattàri mahà-bhåtàni ) and the derived materiality ( upàdàya-råpa ) of the cattàri mahà-bhåtàni , and mentality ( nàma ) is defined as feeling ( vedanà ), perception ( sa¤¤à ), intention ( cetanà ), contact ( phassa ) and attention ( manasi - kàra ). The following is as explained in the Abhidhamma and Commentaries.

16 AS.V:10.

17 See AS.VI:16Ý23 and fn. 17 below for more details.

18S.10:1, see also Vism.XV II ,151Ý 15 2 & AS.VI:23.

19 Vism.XVIII,5 Ý the ten are the four elements of earth, water, fire & air, colour, odour, flavour & nutritive essence ( oja ) [as the eighth] (these are usually called the octad-with-nutritive-essence-as-the-eight ( ojaññhamaka ) and occur in all kalàpas ), life [dominion (AS.VI:3)] or vital aspect ( jãvita ) and body sensitivity ( kàyappasàda = the body dominion ( kàyindriya ), see AS.VI:7). The suffix ` ka ' denotes possession (of a quality); the compound acts as an adjective (qualifying kalàpa , which is not specified) .

20AS.VI:17 Ý this includes the first nine that are included in the kàya-dasaka , which is also refered to as the life nonad ( jãvita-navaka ), and the [heart] base (at AS.III:20 & AS.VI:3 it is actually called the heart base ( hadaya-vatthu )).

21 AS.VI:23; at AS.VI:3 & AS.VI:17 bhàva is qualified as masculinity and femininity [dominion (AS.VI:7)] , the other nine are as in the life nonad.

22 Vism.XV,194 ; for the terms kamma-ja-råpa , citta-ja-råpa , utu-ja-råpa & àhàra-ja-råpa see AS.VI:9Ý13. Note also that the lifespan of arisen materiality is seventeen times the duration of one mind moment (AS.IV:6).

23 The life-continuum consciousness arises immediately after the ceasing of the first citta-vãthi that occurs at the moment of [re]birth in a new life and continues to arise whenever the mind is not engaged in taking up objects from the six doors (eye, ear, nose, tongue, body & mind), e.g. for short periods before and after taking up an object of the senses and (for a longer period) while in deep sleep, throughout the course of that life; see AS.III:8 & AS.IV:6.

24This occurs at the time food is swallowed (AS.VI:13).

25 When a physical object enters the range of vision it acts on the eye sensitivity ( cakkhu-pasàda ), see also M.28 & S . 35:231.

26See AS.VII:39, where manàyatana is said to be divided into seven consciousness elements, the consciousnesses that arise at all of the six sense-bases and the mind element ( mano-dhàtu ) itself.

27 AS.III:13, though at the mind door there are sixty-seven types of consciousness that can arise.

28 C.f. M.59 where it has been sometimes classified as being a type of pleasant feeling.

29 C.f. M.Nidd.4 Ý the one experiencing dukkha wishes for happiness, the one experiencing happiness wants more and equanimity , being calm , is said to be the same as happiness.

30Kàma-taõhà arises at the sense-base of the mind when any sensual object is thought about and relished, c.f. AS.VIII:3(7) where craving is also said to be of six types, i.e. the craving for each of the objects of the six sense-bases, as stated at S.12:2.

31 See also S.22:82 where upàdàna is said not to be the five aggregates of attachment nor something separate from them, but rather the desire and lust ( chanda-ràga ) that there is in regards to them.

32 Thes e are called th e nine rooted-in-craving ( taõhà-målaka ) dhammas (D.34 & A.9:23; see also D.15)

33 At S.12:2 bhava is simply stated to be sensual existence ( kàma-bhava ), fine material existence ( råpa-bhava ) and formless existence ( aråpa-bhava ).

34This is explained in old Sinhalese books. See M.36 for the Buddha's own account of His enlightenment.

35With clairvoyance ( dibba-cakkhu ) the knowledge of the passing away and the arising [of beings in a new life according to their wholesome or unwholesome actions] ( cutåpapàta-¤àõa ) arose. At Ps.1:54 Comm. it is explained that only the periods before death and after [re]birth can be seen, not the moments of passing away and re-arising.