The Doctrine of Paticcasamuppada
by U Than Daing | 1996 | 18,306 words
This book deals with Paticcasamuppada (‘dependent origination’): a Pali compound consisting of three words: 1) Patticca, which means “because” and “dependent upon”, 2) Sam, which means “well”, 3) and Uppada, which means “arising of effect through cause”. So dependent on ‘cause’ there arises ‘effect’; hence it is known in English as “Law of Depe...
Chapter 5 - Revolving Of Paticcasamuppada From The Beginning
Due to lack of mindfulness there is failure on the part of the Yogi to contemplate the arising and vanishing of phenomena, i.e. Ruparammana and Cakkhudaara (visible object and eye-door). Similarly the failure to observe and contemplate arising and vanishing of ear consciousness, nose consciousness, tongue consciousness, body consciousness and mind consciousness causes cycle of the chain of Paticcasamuppada to start from the beginning, i.e. Avijja.
Shrouded in Avijja one does all sorts of Sankharas (Kayasankhara, vici sankhara, mano sankhara).
Avijja paccaya sankhara, sankhara Paccaya vinnanam, Vinnana paccaya Namarupan.
It means in its implication the obtaining of Pancakkhandha (5 aggregates or components).
Having Pancakkhandha it is bound to obtain Phassa, because of Phassa there will arise Vedana and because of Vedana there will arise Tanha and from Tanha there will arise Upadana, from Upadana there will arise Bhava and from Bhava there will arise Jati and if Jati is obtained all kinds of sorrow the ceaseless chain of Paticcasamuppada starts revolving again.
Therefore whenever the Yogi is busy with something else or procrastinates and fails to contemplate, or meditate on arising and vanishing, the Paticcasamuppada starts its chain or process from Avijja. This is Miccha patipada and the eight factors are always prevalent, i.e. Vinnana, Namarupa, Salayatana, Phassa, Vedana. Tanha, Upadana, Kammabhava.
A reference may be made to the Diagram . When these eight factors are classified by Sacca they fall into Samudaya and Dukkha Sacca only. Samudaya is Fire and Khandha is Fuel, so there is a combination of Fire and Fuel. All along the whole train of Samsara is the combination of Fire and Fuel only.
Whenever the Fire loses its intensity the Fuel is replenished again. It is obvious that there was no indication of a single existence all along the Samsara in which even the slightest intention or effort to extinguish the Fire was evidenced. In the present existence those who have a considerable Sadha (confidence) and knowledge to some extent should come to a decision that they will start endeavouring to extinguish Fire by withdrawing the Fuel.