A Discourse on Paticcasamuppada

by Venerable Mahasi Sayadaw | 62,614 words

The Paticcasamuppada refers to “The Doctrine of Dependent Origination”. This is the English translation done by U Aye Maung Published by U Min Swe Buddhasasana Nuggaha Organization Rangoon, Burma....

Chapter 6 - How Sankhara Leads To New Vinnana

It is very important, but hard to understand how sankhara gives rise to rebirth consciousness. Ledi Sayadaw points out that this part of the teaching on paticcasamuppada leaves much room for misunderstanding. It is necessary to understand the extinction of the last consciousness (cuticitta) together with all nama rupa as well as the immediate arising of the rebirth consciousness together with the new nama rupa as a result of good or bad kammas in the case of living beings who are not yet free from defilements. Lack of this understanding usually leads to the belief in transmigration of souls (sassataditthi) or the belief in annihilation after death (ucchedaditthi) which is held by modern materialists.

The belief in annihilation is due to ignorance of the relation between cause and effect after death. It is easy to see how avijja leads to sankhara and how the sense bases (ayatana), contact, sensation, craving, etc., form links in the chain of causation for these are evident in the facts of life. But the emergence of new existence following death is not apparent and, hence, the belief that there is nothing after death.

Learned people who think on the basis of faith usually accept the teaching that sankhara gives rise to rebirth consciousness. But it does not lend itself to purely rational and empirical approach and today it is being challenged by the materialistic view of life. The way rebirth takes place is crystal clear to the yogi who has practised vipassana. He finds that the units of consciousness arise and pass away ceaselessly, that they appear and disappear one after another rapidly. This is what he discovers by experience, not what he learns from his teachers. Of course he does not know so much in the beginning. He discovers the fact only when he attains sammasana and udayabbaya insights. The general idea of death and rebirth mental units dawns on him with the development of paccayapariggaha insights but, it is sammasana and udayabbaya insights that leave no doubt about rebirth. On the basis of his insight, he realizes that death means the disappearance of the last unit of consciousness and that rebirth means the arising of the first unit of consciousness in the manner of the vanishing and arising of consciousness units that he notes in the practice of vipassana.

Those who do not have vipassana insight miss the point. They believe in a permanent ego and identify it with the mind. It is rejected by those who have a good knowledge of Abhidhamma but, it lingers in some people because of attachment to it in their previous lives. Even the contemplating yogi who is not yet intellectually mature sometimes feels tempted to accept it.

Like what you read? Consider supporting this website: